Small Section

Commentary on the Apadāna

(The First Portion)

Namo Tassa Bhagavato Arahato Sammāsambuddhassa

Forward to the Treatise

With my head I bow and pay homage to the most excellent Buddha, the peerless
personage, who has crossed over the ocean of knowledge as well as the sea of Saŋsāra, rounds of
repeated rebirths. In the same way, I pay my homage to the absolutely peaceful, profound truth,
Dhamma, which is difficult to see, minute, creative of a variety of existences, pure, and honoured
by the Omniscient Buddha. Similarly also, I pay my homage to the most Excellent Saŋgha, the
disciples of the Buddha, who are free from evil and attachment, who constitute the most worthy
recipients of dedicatory offerings, whose controlling faculties of sense are tranquil and who are
free from cankers (āsava).
With the homage distinguishedly done to this and that 'gem' by me, with outstanding
respect distinctively in the three Gems, I was repeatedly and even respectfully requested by
senior members of the Buddhist clergy, who are steadfastly steady, wisely learned in the āgamas,
the teachings of Buddha, and famous with their followers saying thus in particular:- "Venerable
sir! commentary on Apadāna should be compiled".
I would therefore elucidate the proper exposition according as the text stands in the three
piţakas, leaving nothing with regard to the biographies and attainments
of the Buddha's Disciples explaining in a method of particular category.
By whom, where and when was this, the most excellent Dhamma preached? For what
purpose also was it spoken? Having said (in answer to) those questions, consequent conclusion
follows. For the purpose of being conversant with preliminaries and for easy acquirement and
bearing in memory, I would speak of such and such solutions separating the earlier from the
later, as well as whatever is required by the good people, as has not been fulfilled, according to
what was laid down in the old Sinhalese language and old commentaries. Therefore, seeking the
aid of the ancient commentary's method and avoiding repulsive renderings, I would bring to light
distinctly clear meanings. In this way, I am compiling an expository commentary — the most
excellent expositor of outstanding character.
 Introduction
Because of the promise made (by me) in my foreword namely:- "I would compile a
commentary (comprising) by when, where and when that this most excellent Dhamma, truth, was
spoken", this expositor of Apadāna would certainly point out the remote past preface,
(dūronidāna), the unremote past preface (avidūre nidāna) and the proximate preface (santike
nidāna),, altogether those three prefaces. Those who hear such a (comprehensive) commentary
are sure to understand with complete comprehension from the time they repeat themselves what
they have heard. Since such a comprehension can be called good understanding I, therefore,
compile this my commentary only after relating the three prefaces (Nidāna).
There, from the beginning, now, each episode of the three prefaces should be known (the
first episode is) from the time, the Great Being received the prophecy at the feet of the Buddha
Dīpańkara, up to the time He was reborn in the heavenly city of Tusita after His Demise as King
Vessantara. The path of discourse in between the two occasions is known as the remote preface -
(dūrenidāna.) (The second episode is) from the time however, of having passed away from the
Tusita heavenly mansion, till He attained omniscience at the foot of the Bodhi tree. The path of
discourse in between the two occasions is known as the unremote preface -(avidūre nidāna.) As
regards the proximate preface (santike nidāna) however, information about the episode is gained
at such and such places as had become the residences of the Buddha Himself.
 1. Remote Preface
1. In that matter, this, namely, is the remote preface (dūre nidāna). We are told that a
hundred thousand world aeons more than four complete sets of innumerable world aeons (kappa)
age, from new, there was a city, known by the name of Amaravatī. In that city, there lived a
brahmin, named Sumedha. He was born of a good family, both from the mother's side and
father's side. Up to the seventh generation, (kulaparivaţţa), his forefathers and himself had clean
and clear conscience. With regard to his birth and breeding, there had been no rejection,
(akkhitta) and reproach, (anupakutthe) . He was very handsome, good-looking, pleasing, and
endowed with such complexion as may be compared to a most beautiful lotus flower. He studied
the science of the brahmins only, without doing any other work. While yet young, he lost both
his parents. On the death of his parents, his minister, in charge of the entire family estate and
wealth, brought to him the book of inventory, wherein was recorded his ancestral property. There
after, the registrar opened the chamber, wherein were treasured gold and silver, gems and pearls,
etc., and explained to him thus: "This much belonged to your mother; this much to your father,
and this much to your grand father, and grandmother", having thus informed his heritage,
bequeathed by his parents and grand parents, until the wealth of the seven preceding generations
had been included, the record-keeper, minister, requested the young man to make proper use of
his inherited treasure of wealth. The wise Sumedha reflected: "Having accumulated this wealth,
my father and grand father etc., in passing away to the next existence, did not go taking along
with them, a single coin, (kahāpana) of money even. In my case, it is proper for me to make my
going, after taking them away. He therefore, informed the king, had the drum beaten round all
over the city, gave charity to the great mass of people, renounced the world and became a hermit.
In order to make clear this matter, however, in this place, the discourse on Sumedha (Sumedha
Kathā) should be preached. This incident did certainly come continuously, however, in the
Buddhaŋsa. Nevertheless, because it came, however, in the form of poetry continuously it is not
clearly comprehensible. Therefore, I shall speak about it, at regular intervals, the verses together
with their relevant renderings of explanatory expositions.

Discourse on Sumedha
1.1 One hundred thousand aeons ***(P.5) more than four innumerable aeons, (Kappa),
ago, there was a city, which received the name of Amaravatī as well al Amara, with a non-stop
ringing of ten kinds of sounds. Regarding this, it is stated in the Buddhavaŋsa as follows:-

One hundred thousand aeons and four innumerable aeons, (kappa), ago, there
existed a city called Amara, which had a delightful scenery, where ten kinds of
sounds were never silent and where were abundant food and drink.

1.2 There, the Pāļi expression: dasahi saddehi avivittaŋ connotes never silent but ever
filled with ten kinds of sounds with the sound of elephants, with the sound of horses, with the
sound of chariots, with the sound of big drums, with the sound of kettle drums (mudińga), with
the sound of lutes, with the sound of songs, with the sound of conch shells, with the striking of
cymbals, with the sounds of such invitations and receptions as:- "Do take your seat, do have your
meal; do have a drink; as the tenth sound. With these ten kinds of sounds, the city was never in a
state of silent seclusion.
In the Buddhavaŋsa, however, those sounds were taken up individually and mention was
made as follows:

"Sound of elephants, sound of horses, that of big drums, conch shells and chariots.
With food and drink, announcements were made: Do eat and drink as well.

Having said so the following statement was also made:-

“It was a city, complete in all aspects, towards which people came for all kinds of
work. Endowed with seven types of gems, the city was crowded with various
grades of people. Prosperous (samiddhaŋ) like a celestial city, it was the residence
of makers of merit. In that city of Amaravatī, a brahmin named Sumedha, had an
accumulated wealth of crores and crores in numerous quantity and owned
abundant money and paddy. A reciter and memoriser of the mantras he was,
since he had attained proficiency in the three Vedas. In palmistry and traditional
lore, as well as in his own doctrine he had arrived at perfection.”

1.3 Then, one day, that wise man, Sumedha, being all alone by himself, at the upper
storey of his excellent mansion, seated himself cross-legged and reflected in this way: "O wise
man! Such a phenomenon, as taking conception in the next existence, is indeed, a misery
(Dukkha). So also, there is the breaking up of the body, wheresoever any and everybody is
reborn. I, also, am subject to birth, liable to old age, prone to disease and destined to death. Such
being the case, it behaves me to seek and find the great deathless Nibbāna, which is happy and
cool, where birth, old age, ailment and death are absent. Inevitably, having escaped from
existence, I should become bound for Nibbāna, the immortal state, by a single journey of the
right path. It has been, therefore, stated thus:-

"Gone into seclusion and having been seated, I Then contemplated thus: „As now
existence is, indeed, miserable; equally so, is the breaking up of the body. Since I
am subject to birth, old age and ailment, I shall be in quest of perfect peace
(nibbuti), which knows no old age and is secure (from all dangers). Would it not
be well, should I discard this putrid physical body, filled with all sorts of sores,
and go desirelessly and without any hankering after it? There does exist that right
path, which, however, is not possible, without any cause. That right path, I shall
seek, for my entire escape from existence.‟

1.4 Beyond that also, he reflected thus:-

“Just as, indeed, in this world, there is such a phenomenon as happiness, in
contrast with misery, so also if there is becoming, there should also be its contrast
- the non-becoming. Again, just as when there could be heat, there is also its
cessation - cold, in the same way, with the cessation of fires of lust (rāga), etc.,
there ought to be immortal peace (Nibbāna). Just as, indeed, in contrast with
inferior and evil doctrine (Dhamma) there is but the good and sinless truth
(Dhamma), exactly in the same way, should there be bad birth, there should also
be birth-free state (nibbāna), where birth is unknown, due to discarding all births.”
 Therefore it was stated:-

“Just as happiness certainly exists when sufferings abound, in the same way,
absence of becoming ought to be expected, when becoming exists. Just as the cool
immortality is present, when heat exists, so also, cessation of fires (nibbāna) is to
be expected, when fires of three categories, (lobha, dosa and moha) are ablaze.
Just as the good is there, when the bad exists, so also the birth-free state is to be
expected, when birth exists.”

1.5 Further on, he continued thinking:- "Just as it is proper for a man, sunk in a heap of
dung, to seek and find the proper path to go to a large lake, covered with lotus flowers of five
colours, which he saw but from a great distance; should no seeking be done, the fault is not that
of the lake, but of the man. In the selfsame way, when the great lake of the immortal state
(nibbāna), does exist for washing away the depravity, (kilesa), when no quest is made, the fault is
not that of the great immortal lake of nibbāna, but of the man. Just as a man were surrounded by
robbers and should there also be a path by which he could flee from them, if, in spits thereof, he
did not run away, the path is not to blame, but the man is. Exactly in the same way, when there
exists a cool path leading to immortality (nibbāna), for a man surrounded and seized by sins of
depravity (kilesa), he does not seek the path, it is not the path that is blame-worthy, but the man
is. When a physician, who can give medical treatment to cure ailments, is available, a man
afflicted with disease were not to get in touch with that doctor and would not have his illness
medically treated, the physician is not at fault, but the patient is. Exactly in the same way, if a
living teacher clever in directing the path leading to the cessation of (corrupting) depravity,
(kilesa), is not sought by any one, who is oppressed by the disease of depravity (kilesa), it is the
fault of the non-seeker but not that of the teacher, the destroyer of depravity, (kilesa). Therefore,
it has been stated as follows:

“Just as it is not the fault of a lake for not being found by a man, who had gone
down into dirty dung, although he saw it (from afar), full (of water), so also it is
not the fault of the lake of immortality, when no quest is made of it (by any man),
although such a lake of freedom from death that washes away the (impurities of)
depravity (kilesa), exists. Just as the straight path of escape is not to blame,
because the man, severely surrounded by his enemies did not flee, though the way
to go was there, exactly in the same way, the cool straight path is not to blame,
because nobody makes a quest of it, when, being surrounded severely by sins of
depravity (kilesa), although the cool path (of escape) is there. Just as a medical
man is not blameworthy, because (the patient) did not have his ailment medically
treated, although that ailing man knows the existence of a physician, exactly in
the same way, the leader-teacher is not blameworthy,if no discovery of him, the
teacher, is made by a man, suffering from and entirely oppressed by diseases of
depravity (kilesa).”

1.6 Further on, he be thought himself:- "Just as a man, congenitally fond of finery, were
to cast off a corpse, clinging to his neck and go about happily, similarly, should I cast off this
putrid physical body of mine, regardlessly and enter the immortal city of (nibbāna). Just as also
on a dung hill, men and women, having done their ablutions by discharging excrement and urine,
go away without taking the discharge along, either in their laps of after turning up the ends of
their garments: hungry though they may be, they have no regard for their discharge but would
discard them and go away: similarly it suits me also to put aside, regardlessly, this putrid
physical body and enter the immortal city (nibbāna). Just as the sea-going sailors go about after
discarding their worn-out vessel, regardlessly, I also, similarly, should regardlessly reject this
physical body of mine, which is leaking from the nine sore-holes and enter the safe city
(nibbāna). Like unto a man, who happened to have brought many a variety of gems, going on a
journey along with robbers, takes a (separate) path that is safe and secure, abandoning all his
several gems, when his own jewel-self is in danger of destruction, equally so, this impure body
resembles a robber, who lives by pilferage and plunder of gems and jewels. Should to this, I
become attached, the jewel good-deed and gem-like noble path for me will get destroyed. It,
therefore, behooves me to give up this robber-resembling body and get into the great immortal
city of nibbāna. It has been stated, therefore, thus:

“Just as a man would go safely, independently, according to his own desire after
he has set himself free from his neck, where was fastened despicably a corpse,
exactly in the same way, would I go desirelessly and regardlessly after discarding
this putrid physical body, wherein is a accumulated different dead-bodies. Just as
men and women go away after discharging their excrement in a lavatory,
regardlessly and desire lessly, in the selfsame manner would I go after making my
ablution, as and where exists a privy, discarding this my physical body, filled with
different dead-bodies.
“Like unto ship-owners, who go away after abandoning on old beat which was
leaking and crumbling, regard lessly and desirelessly, equally so, I would go off
after abandoning this body, ever leaking from its nine holes, similar to what the
owners do to their worn out-boat.
“Just as a man who brought treasure with him and happened to be traveling
together with thieves, goes away forsaking everybody and every thing, seeing the
danger of his own body-treasure being cut to pieces, exactly so, would I go,
forsaking this body, which is like unto a big thief, due to the danger of my good
deed being cut to pieces.”

1.7 In this way, the wise man, Sumedha pondered with different variety of illustrations
over this matter directly beneficial to renunciation, gave a great charity, distributing gifts to all
needy wayfarers, etc., in the way already aforesaid abandoned both kinds of sensual pleasures,
material (vatthu,( and sinful depravity (kilesa), went out of the city of Amara, all alone, built a
hermitage in the neighbourhood of a hill, known by the name of Dhammika (Righteous), in the
Himalayas. There, he has a leaf-hut and a cloister-walk built. Thereafter, he made his
renunciation an accomplished act by becoming a hermit, after putting on a bark garment, which
is endowed with twelve virtues and forsaking the clothes contaminated with nine defects, in
order that he may bring into that hermitage for him, spiritual strength, known as higher
knowledge, abhiññā, complete with eight circumstancial virtues, usually described in such a
manner as : "when, in this way, the mind is self-composed and well-meditated" etc., that super-
knowledge (abhiññā) which had abandoned the five hindrances (nīvaraņa). Having thus become
a hermit, he abandoned his leaf-hut, since it was (considered to be) mixed up with eight defects
and approached the foot of a tree, considered to comprise ten virtues. He then rejected all food
made of rice and other grains and became an eater of fallen fruits, fresh from trees. Making
strenuous effort by sticking to three postures only: sitting, standing and walking to and fro, he
became a gainer of five sorts of super-knowledge, (abhiññā) and eight meditative attainments
(samāpatti) within a period of seven days only. Thus, it was, he arrived at the stage of the
strength of super-knowledge according as he aspired. Therefore, it has been stated:-

"Having thus thought over, I went towards the Himalayas

after providing protection to the helpless by giving
away as charity crores over crores and hundreds of my
money. For me, there came to be a leaf-hut well-built,
a hermitage, well-made, at the Dhammika hill, not far
from the Himalayas. Also made there, was a cloister-
walk free from five faults, complete with eight
virtues and congenial for bringing about the strength
of super-knowledge. There, I took off my (costly)
clothes contaminated with nine drawbacks and dressed
myself in bark garment, complete with twelve good
qualities. Even the leaf-hut, (I considered as) mixed
up with eight defects, (and so) rejected an
approached the foot of a tree, teaming with ten good
qualities. Totally, did I reject the cultivated and
planted crop and accepted the fresh fruits fallen from
trees, (such ripe) fruits as were full of numerous
virtues. There, under the tree, I made strenuous
effort, sticking to three postures: sitting, standing
and walking only and I gained the spiritual strength
of super-knowledge (abhiññā) within seven days only.

1. Traditionally in Pāļi phraseology there are two ways of referring to previous

statements: (a) rukkhārūļha naya, (b) maggagama naya. Here, the former method, rukkhārūļha
naya, is employed. Hence heţţhā, signifying the lower portion of the tree which had previously
been climbed. Thus the English equivalent is "aforesaid" for the Pāļi expression heţţhāvutta,
literally, "said below".

1.8 There, in the above poem, in this context, namely: "assamo sukato mayhaŋ, seems,
however, to signify that: it has been stated as if the hermitage comprising of a leaf-hut and a
cloister-walk was built by the wise Sumedha, with his own hands. But this is what is actually
meant here: Sakka, seeing indeed that the Great Being having penetrated into the Himalayas and
entered the valley of the Dhammika hill, addressed the young divinity Vissakamma thus: "My
dear! This wise Sumedha has renounced the world and come out of his city you should create a
dwelling place for him". That divine being, Vissakamma, responsively receiving the words of
Sakka, created a delightful hermitage, comprising a well-guarded leaf-hut and a pleasant cloister-
walk (or promenade). The glorious Buddha, however, referred to that hermitage as being
completed then, because of the potent power of his good deeds and so said: Sāriputta! In that
valley of the Dhammika hill:-

"For me was well-made a hermitage, free from five

faults, comprising a well-built leaf-hut and a
 cloister-walk (or promenade).

There, (in that stanza of two lines), the expression sukato mayhaŋ is to be paraphrased as
'suţţhu kato mayā, 'well done by me; the expression paņņasālā sumāpitā is to be construed as:
paņņacchadanasālāpi me sumāpitāhosi (a dwelling covered with a roof of leaves was also
properly put up by me).

1.9 In the expression pañcadosavivajjitā: These are known as the five faults of a (poor)
cloister-walk (or promenade): (1) hardness and uneven level (2) trees being inside (3) being
covered with dung or jungle (4) being too narrow (5) being too spacious. The feel of one, who
walks about on a promenade, indeed, of uneven hard pieces of land, become painful; swelling
blisters arise. The mind does not get one-pointedness. Meditation exercise makes no progress.
On the other hand, comfortable walking on soft and even surface is conducive towards good
progress in meditation exercise. Therefore, hardness and uneven condition of the cloister should
be understood as one defect. Should there be a tree either inside or in the mid-centre or at the
extremity of the cloister, either the forehead or the head of the walking man, who might come
there unawares, would be knocked against. Hence the condition, of having a tree in it, is the
second defect of the promenade.
Whoever walks about on a promenade covered over with such jungle as grass, creepers
etc., in the dark hours, might either kill, by treading upon, such living creatures as snakes etc., or
suffer pain being bitten by them. Hence it is that the condition of being enveloped by bushes is
the third defect. nails, toes and fingers of one, who walks about on a very narrow promenade, get
broken by stumbling at the boundary, where the breadth is only a cubit or half a cubit. Thus
extreme narrowness is the fourth fault of a promenade. The mind of one, who walks about on an
over-spacious promenade, runs riot. The mind does not get one-pointedness. Thus, the state of
being over-spacious is the fifth fault of a promenade. From the point of view of being broad,
however, it should be one and a half cubits (at the centre) and about a cubit (each) on the two
sides as smaller cloisters; the length should be sixty cubits, covering such an area spread over
evenly with sand, the promenade ought to be like that of the Thera Mahā Mahinda, the brilliant
light-giver to the island (of Lańka) on the pagoda hill (Cetiyagiri).

1.10 The expression:- aţţhaguņasamupetaŋ is to be understood thus:- 'aţţhahi

samaņasukhehi upetaŋ, 'endowed with eight kinds of monk's happiness'. These are eight kinds of
monk's happiness: the condition of having acquired money and paddy, the opportunity of seeking
sinless lumps of food in his begging-bowl. the condition of enjoying his meal peacefully, the
absence of depravity (kilesa) consisting which harasses kingdoms by royal relatives among
themselves, pilfering and plundering their kingdom and seizing the wealth, coins, etc., in
addition to beheading (one another) freedom from attachment to and desire for his monk's
equipment (or means of achieving a monk's purpose); sense of fearlessness when pillaged and
plundered by robbers; having nothing to do with the king and his chief ministers; the condition of
not being smitten (appaţihata) in the four cardinal directions. This is what has been stated:
(Sakka) had such a hermitage created as one, where hermits would be able to obtain these eight
kinds of happiness by dwelling in it. In this way does that hermitage promote eight varieties of
happiness.

1.11 The expression: abhiññā-balamāhariŋ should be comprehended thus: I brought in the

strength of super-knowledge that had gained vigour by beginning to make effort over even
clearly seeing (myself) from the angle of impermanence and misery (dukkha), to produce and get
result in achieving super-knowledge and meditative attainments (Samāpatti) doing the eye-fixing
(kasiņa, device) metal exercise, as I reside in that hermitage. Just as I am able to bring in that
(spiritual) strength, while dwelling in that (hermitage) exactly in the same way, (Sakka) had such
a hermitage, as would be suitable for the benefit of gaining super-knowledge, (abhiññā) and
strength of spiritual insight (vipassanā), created; thus the expression is to be explained.

1.12 The expression: sāţakaŋ pajahiŋ tattha navadosamupāgataŋ is to be construed thus:-

Here, this is the discourse in its gradual order. It is said that at that time the divine being
Vissatkamma created a delightful hermitage furnished with a privy, safe shelter, cloister etc.,
shaded over with flowering and fruit-bearing trees, flowing fresh water, standing on a site, where
brutal beasts and fearsome jungle-birds had been removed, and where solitude would be
facilitated. At each extremity of the decorated cloister, a wooden balustrade each, was built up;
for sitting down in the middle of the cloister, a stone seat with an even level surface of
****(P.16) colour was created. inside the hermitage, were deposited such hermit's necessities as:
plaited-hair-circle, bark garments, three sticks, (which constitute a tripod, a water-pot and so on;
in the front hall (maņ̄dapa) are arranged a water-jar, a water-conch-shell and water-cup complete
with its saucer; in the heating hall (aggisālā) are placed earthen ware pan for ashes, firewood, etc.
In this way, whatever would be of beneficial use for recluses, all those were created. There after,
having engraved an inscription: "Whosoever are desirous of becoming recluses they may do so,
taking these hermit-necessities (tāpasaparikkhāra)"; (later), the divine-being Vissakamma went
back to his heavenly world only. At that juncture, the wise Sumedha was looking out for a
suitable site, worthy of residence for himself, since he had followed up the course the hills and
glens at the base of the Himalayas. At a river-bend the wise man saw the pleasant hermitage, the
gift of Sakka, created by Vissakamma, went to an extremity of cloister, and not seeing any foot-
print (on the floor), bethought to himself: "It must be that regular recluses, having gone to
nearest village, in search of food to be begged for, come back tired, entered the leaf-hut and
become seated." He, therefore, awaited a little and later, saying to himself: "this seems to be
taking too long, 'I shall fine out what really is', he opened the door of the leaf-roofed hermitage,
entered inside, looked about here and there, read the writing on the large wall and said: "These
are useful and appropriate articles for me; taking these, I shall become a real recluse." Having
said so, he forsook his pair of garments both lower and upper. Therefore, has it been stated:
Sāţakaŋ pajahiŋ tatthā,
'there I forsook my (pair of) garments.' Oh Sāriputta! Having thus entered that leaf-roofed
hermitage, I forsook my clothing.

1.13 The expression: navadosamupāgataŋ, is to be elucidate thus: 'In discarding (my)

clothing, I did so, because I saw nine faults'. Indeed, for those who renounced the world and
became hermits, there become apparent, nine faults in a good garment: (1) One of the faults is its
high value; (2) the second fault lies in its coming into existence through depending on others; (3)
the third fault is in getting dirty quickly by the use of it; when dirty, it is, indeed, to be washed
and dyed also; (4) the fourth fault lies in getting old and worn out by the use of it; the torn
(garment) has either to be tailored or to be given a gusset; (5) the fifth fault lies in the difficulty
of successfully seeking a new set (of clothes); (6) the sixth fault is its impropriety for a recluse,
renouncing the world; (7) the seventh fault is it's being the common property of the enemies; so
as, indeed, enemies do not seize it, accordingly, it should be looked after; (8) the eighth fault lies
in its becoming the seat of ornamentation of the one, who uses it. (9) the ninth fault lies in the
great greed for loading up his body, in carrying it and going about here and there

1.14 The expression: vākacīraŋ nivāsesiŋ is to be comprehended thus: At that time, I, O

Sāriputta! having seen these nine faults, forsook (my_) garments and put on the bark garment.
Chopping the Muñja reed to pieces, joining and binding them, a reed raiment for lower and upper
robes, could be accomplished and I accepted it.

1.15 The expression: Dvādasaguņamunāgataŋ is to be interpreted as being endowed with

twelve kinds of benefit. There are indeed, twelve advantages in the reed raiment; (1) the first
being new in its cheap value, excellence and propriety, (2) the second, its possibility of being
made by one's own hand; (3) the third, it becomes only slowly dirty by use; and there is absence
of delaying hindrance (papañca) when it is washed (also) (4) the fourth is the non-existence of
darning and stitching even when it is worn out by usage; (5) the fifth is easy procurement, when
a new outfit is sought for; (6) the sixth is its congeniality to the renouncing recluse; (7) the
seventh is nonexistence of being profitable to enemies (8) the eighth is the absence of any cause
(ţhāna), for the wearer to ornament (himself); (9) the ninth consists in light weight in case of
carrying it (10) the tenth consists in diminished desire (appicchā) in the robe-requisite; (11) the
eleventh consists in being sinless and righteous for the procurement of reed (the raw material for
recluses raiment); (12) the twelfth is regardlessness even when the reed-raiment is ruined.

1.16 The expression: aţţhadosa samākiņņaŋ pajahiŋ paņņasālakaŋ is to be understood

thus: How did I forsake? It is said he, (the wise Sumedha), took off the suit (yuga) of excellent
garments, caught hold of the red reed raiment, resembling a garland of Anoja flowers, which
conformed to the requirement of a robe, put on the lower dress, above which, he put on, all over
his upper limbs, another reed raiment of gold colour, while on one of his shoulders he carried,
along with its hoofs, an antelope's skin, resembling the spread-out heap of Punnāga flowers,
suitably released the braided-hair circle, thrust in a strong needle (of hardwood) for the purpose
of making it unshakable along with his hair-crest, ******(P.18) with a string, resembling a loose
thread from a net, he took down the coral coloured drinking water-pot, brought a carrying pole,
which contained curves at three points, at one end of the carrying-pole, he hung the drinking-
water pot; at another, hook, basket, and three-sticks-triped etc.; raised the loaded pole on to his
shoulder; with his right hand he caught hold of his ascetic staff (kattaradaņ̄dak), went out of the
leaf-roofed hermitage, walked (M*****?Pg.19) to and fro on the great cloister (mahācańkama)
of sixty cubits, looked over his own appearance and said to himself 'my desired objtct has
reached its highest height; my renunciation, indeed, is resplendent; this renunciation of mine is
the one, eulogised (vaņņita) and praised (thomita) by omniscient Buddhas, by silent buddhas and
by all wise personages; by me, my household bondage had been abandoned; I have come out
renouncing the world; obtained by me, now, has been the noblest life of a recluse. I shall, now,
perform the duties of a recluse so that I get the happiness of the right path (Magga) and its
fruition (phala)." Energy emerged in Him; he put down his load-hanging pole, took his seat,
himself similar to a seated gold-image, on the bean-coloured stone-slab, at the centre of the
cloister, spent the portion of the day; and in the evening, entered the leaf-roofed hermitage; he
lay himself down on a mat, made of twigs (kaţţhattharika) on the side of a bed-stead, made of
split bamboo (bidala), caused his body to take season (i.e. refreshed his body by means of cool
sleep-washing, etc., sarīram utum gāhāpetvā) woke up very early in the morning, and pondered
over his own coming (there) thus: "Seeing defects in household life, I abandoned my
immeasurable wealth and endless prosperity, entered the forest and becam;e a recluse as a seeker
of renunciation (nekkhammagavesaka). From now onwards, it does not behove me to go about
forgetfully. Insects of evil thoughts wear away a wandering man, who has abandoned seclusion.
At the present moment, it is proper for me, to devote myself to solitude. I, indeed, have done the
renunciation, seeing the houshold life, from the angle of impediment. This leaf-roofed hermitage
is pleasing to my mind; the surrounding grounds bear the colour of ripe bael-fruit; its white walls
are silver-coloured; the roof of leaves bears the colour of a pigeon's feet; its bedstead of split-
bamboo has the colour of a varied - coloured carpet, it is a residential abode for comfortable
dwelling. It seems to me that apart from this leaf-roofed hermitage, there appears not another
extra happy habitation (gehasampadā)." Thus did he, the wise Sumedha, saw the eight faults as
he investigated the defects of his leaf-roofed hermitage.

1.17 Eight, indeed, are the disadvantages in making use of the leaf-roofed hermitage: (1)
the first disadvantage lies i; seeking and preparing, after putting together requisite material with
great effort, (2) the second consists in constant watchfulness for the purpose of repeatedly
replacing rightly as and when grass, leaves and clay fall of and drop down; (3) the third lies in
getting up saying: there is no one-pointed tran-quility of mind to one, who is roused up at an
untimely hour, when, for instance, an aged ascetic arrives at the hermitage; (4) the fourth lies in
becoming instrumental in the body becoming delicate, owing to protection from cold, heat, etc;
(5) the fifth consists in covering up criticism, since it is possible for one, who had entered a
dwelling, to do any evil deed whatever; (6) the sixth lies in the action of acquisition saying: 'it is
mine'; (7) the seventh lies in the fact that the existence of this, namely, the leaf-roofed hermitage,
looks like one's own second residence; (8) the eighth consists in being common with many since
the resident hermit will have to be libing jointly together with sallow lice (ūkāmańgula), house
lizards, etc. Thus, seeing the eight disadvantages, the Great Being abandoned the leaf-roofed
hermitage. Therefore, it is stated: "I abandoned the leaf-roofed hermitage, beset with eight bad
points'.

1.18 The expression:- Upagamim rukkhamūlam guņe dasahupāgata, should be

comprehended thus: Having rejected the roofed-residence (channam), I went towards the foot of
a tree, endowed with ten excellent qualities. In that expression, the ten good qualities are these:
(1) the first good quality is scanty effort, involved there indeed, it is just by going towards it; (2)
the second lies in not having to be watchful; (3) indeed, whether cleaned up (sammattha) or kept
unswept (asammattha) it is ever ready for use; the third is thus: there is no necessity to be up and
doing; (4) the fourth is that it does not give cover to escape censure; indeed, in doing evil deed
there, the sinner suffers shame; thus, there is no cover from censure; (5) the fifth is non-rigidity
of the body, since the tree-root recluse does not stiffen his body similar to a dweller in open air;
(6) the sixth lies in absence of acquisition; 9(7) the seventh is negation of attachment to any
dwelling; (8) the eighth is non-existence of ejectment saying: "you all get out, I shall keep watch
to maintain it" as if in a house common to many occupants; (9) the ninth lies in the residing-
recluse becoming filled with zest; (10) the tenth lies in regardlessness; because everywhere a
recluse goes, he finds it easy to get a tree-root-residence. Hence the text says: 'I go to the foot of
a tree seeing those ten good qualities'.

1.19 Having, indeed, noted properly so many of these circumstances, the great being,
entered the village for begging food on the next day. At the village, where he arrived well,
people offered him food with great goodwill (ussāha). He finished eating his meal, came back to
his recluse's retreat, sat down and thought thus:- "I did not renounce the world and become a
recluse to obtain food; this fatty (siniddha) food, foor instance, causes pride, conceit and sensual
excitement of a male man to increase. There is also no end to misery, originating from food.
Would it not be well for me would I forsake food produced from grain, sown and grown and
become an eater of seasonal fruits! From that time onwards, the wise Sumedha did accordingly
and striving and exerting, did bring about the eight spiritual attainments (samāpatti), as well as
the five forms of super-knowledge, (abbiññā), within an interval of merely seven days.
Therefore, it has been stated:-

"Totally did I abstain the rice-grain, sown and

grown; on seasonal fruits endowed with numerous
good qualities did I live. There, I exerted
strenuous effort, sitting, standing and walking;
within seven days, I gained the spiritual strength
of super-knowledge."

1.20 While the hermit Sumedha, having thus achieved the spiritual strenght of super-
knowledge in this way, was passing his time enjoying the bliss of his excellent achievement, the
world-teacher, known by the name of Dīpańkara arose in the world. At the time of His
conception, birth, enlightenment, and turning the wheel of Dhamma, the entire ten thousand
world-elements shook, trembled and quaked. A mighty uproar occurred. There became apparent
thirtytwo omens (pubbanimitta). The hermit Sumedha, who was spending his time, enjoying the
bliss of his spiritual achievement (samāpatti) did not hear that sound nor did he see those omens
also.

"When, thus, I had achieved my accomplishment and

powerful mastery over my senses in the discipline
of a recluse, the conqueror and leader of men, known
as Dīpańkara arose in the world. Since I was abserbed
in my delight in deep meditation (jhāna) I did not
notice the four omens, at the time of His appearance,
His birth, His enlightenment and His preaching the
truth.

1.21. At that time, the ten supernaturally powerful (dasabala) Dīpańkara Buddhha,
accompanied by four hundred thousand canker-free (khīņāsava) disciples, undertaking a gradual
journey, in easy stages, arrived at the city of Ramma and took up His residence in the great
monastery of Sudassana. The citizens of Ramma heard that Dīpańkara, the leader of monks,
having attained the highest of supreme enlightenment of an omniscient Buddha, turning the
excellent wheel of dhamma, and making a gradual journey in easy stages, had arrived at their
Ramma city and was staying in the great Sudassana monastery. They, then, had ghee, fresh
butter etc. as well as medicine for ailments, garments and cloth-covers carried along, held in their
hands, perfumes, garlands of flowers etc., behaved in such a ;way that in whichever direction
there was the Buddha, the Dhamma and Samgha, to that direction they proned, bent and sloped
down, approached the Master, paid Him homage, offered Him respectfully perfumes, flower-
garlands, etc., seated themselves on one suitable side, listened to the preaching of the Dhamma,
invited the Buddha and His retineu to the next day meal, rose up from their seats and went away.
 1.22. On the next day, they made ready ;a great charity, decorated the city, and in making
the road for the coming of the Dasabala Buddha to be worthy of Him, they threw in earth-fillings
wherever water had eroded the soil (udakabhinna), leveled the surface of the ground, and spread
over it, silver-coloured sand. They scattered also parched corn and flowers as well. Flags and
festoons, with pieces of cloth differently dyed in clours, were also hoisted and slown about.
Leafy plantain trees as well as rows of earthen jars, brimful of water, were set up. On that
occasion, the hermit Sumedha went up into the sky from his hermitage and as he passed over
those people in the air, saw them laughing with joy, descended from the sky, stood on one side
and asked the people what, indeed, the matter was, thus:- "Oh my men! For whom are you
adorning the uneven road here?". Therefore, it has been stated:-

"Having invited the Tathāgata at the outskirt

region, people with joyful heart cleaned the
road for His coming. On that occasion, I left
my own retreat; shaking my reed raiment, I
then went up the clouds. Seeing people getting
emotional, laughing joyously and happily, I
descended from the sky and asked the people
there and then:- For whom was the road cleaned
and the same made straight, this big-body of men,
excitedly joyful and rearing with laughter (añjasam
vaţumāyanam)?

1.23. People replied "Venerable Samedha! Did you not know? The omniscient Dasabala,
Buddha Dīpańkara, having attained supreme enlightenment, turning the wheel of dhamma, going
on his round of journey, had arrived at our city, and has now been staying in the great Sudassana
monastery. We had invited that Glorious One. We are now making the road to be worthy, by
adorning, for the coming of this glorious Buddha. Then the hermit Sumedha thought to himself:
"Difficult, indeed, it is to hear, in this world, even this much sound, namely, Buddha. How much
more so, the appearance of Buddha? It would be well for me, to kame the road worthy for the
Dasabala Buddha, jointly with these people." He then addressed those people: "If you all are
making this road worthy for the Buddha, do give me a certain section; together with you, I also,
shall level up the road." They consented saying: 'very well' handed over a well-demarcated
water-eroded area, saying: "you had better level up this depression," since they all know that the
*****(Pg.24), Sumedha, had supernatural power. The hermit, Sumedha, overtaken by zest over
his contemplative thought (ārammaņam) on Buddha and thought to himself: "I am capable of
levelling up this piece of land by means of my magical power. Such a mending will not fully
please me; it behoves me, now, to labour myself physically." Having thought over thus, he
himself carried loose earth and threw it down in that eroded area.

1.24. His levelling work in that small section had not yet finished, when the dasabala
Dīpańkara, surrounded by four hundred thousand disciples, of His canker-free arahants, who
were spiritually very powerful and had gained super-knowledge, entered upon that evenly
levelled and well-decorated road, like unto a lion, ready for its activity on the surface of a
delightful stone slab, with the incomparable glory of Buddha, amidst homage paid, honour done
and offerings made by beings divine and human, the former with celestial scents, garlands, etc.,
playing divine music and singing together divine songs, and the latter with human perfumes,
flower-garlands, etc., and playing human music. The hermit Sumedha opened his eyes, looked at
the personality of the dasabala Buddha, adorned with thirty two characteristics of a great
personage, brightened by eighty smaller signs, circumspectly surrounded by fathom-wide glow,
whose physique had attained the excellent physical proportions with the solid six-coloured rays
of the Buddha issuing from it, swinging round in diffusion and radiation, forming themselves
into couples and pairs, (yugala yugala bhūtā) similar to different categories of creepers of
lightning (vijjulatā) on the blue sky-surface (gaganatala) of gem colour, and came upon this
decision: "Proper it is, for me now, to sacrifice my life to the Dasabala Buddha. Let the Glorious
One not tread upon mud. Let Him go, along with four hundred thousand canker-free disciples,
treading on my back as if going on a bridge built of gem boards. Such an action will be
conducive towards my benefit and happiness for a long period of time". Having made this
decision, the hermit untied hi hair-braids, spread over balck-coloured mud, his antelope skin, hi
braided-hair-circle and his reed raiment, and they lay himself down like a gem-boraded bridge on
the top of the mud. Therefore it has been stated:-

"When asked by me, they informed me thus:

'There has appeared in the world, the Buddha
known by the name of Dīpańkara, the conqueror,
who has no superior, and is the leader and
patron of men. For Him, the road is being
cleaned up and the sa;e straightened up.
"The moment I heard the word Buddha, my zest
arose there and then. I enjoyed mental delight,
as I reci;ted the words: Buddha! Buddha!
"There I stood and thought, pleased and exci;ted
saying to myself: 'Here I shall sow seeds, let
not there be delay, even for a moment.
"If you all are cleaning for the Buddha, give
me also an opportunity to do so. I also shall
do the cleaning of the road and straightening
of the same.
"When they gave me a chance to clean the road.
Mentally marking as Buddha! Buddha! I cleaned
the road, then.
"Before I finished my portion of road-repair,
the great sage Dīpańkara, the conqueror, together
with four hundred thousand such stainless and
******(Pg.26) disciples as had gained six kinds of
super-knowledge, came upon the road.
"Joyful gods and men turned out to meet; many
drums sounded and congratulations conferred.
"Celestial beings saw the human-beings and so
did men the gods. Both of them all followed
behind the Buddha with their clasped hands in
adoration.
"Celestial beings with heavenly musical in-
struments and human beings with human band
of music, both classes of them played their
music and followed the Tathāgata.
Celestial beings went up the heavenly height of
sky and scattered down celestial mandārava
together with Pārichattaka coral blossoms and
lotus flowers, in every direction. Heavenly-
beings went up the heavenly heights of the sky
and showered down heavenly sandalwood powder and
all-round excellent perfume innevery direction.
Human folks went about on the surface of the
ground and threw up in every direction fragrant
white and yellow Campaka flowers, sweet-scented
Salala blossoms, Asoka flowers, red Fairy-tree
and Punnāga flowers, as well as Ketaka blossoms.
With my loose hair the;re, I spread out my skin
seat and reed raiment on the mud and then I lay
myself down with my face downward. Let the
Buddha, together with His disciples go treading
upon me; let them not tread upon that mud. It
will be for my welfare.

1.25. That hermit Sumedha, however, while lying prone on the top of the mud, opened
his eyes again and observing properly the glory of the Buddha, the dasabala Dīpańkara,
reflected thus:- "Should I so desire, I could now burn away all the froms of depravity
(kilesa), become a new member of the organisation of Buddha's disciples and enter the
city of Ramma. But to me, there is no such thing as the matter of attaining the immortal
happiness (nibbāna), after burning away the depravity (kilesa), in the category of a non-
entity. Would it not be well for me to attain the paramount peak of enlightment
(paramābhisambodhi) like this Dasabala Dīpańkara, facilitate the multitudes to get on
board the ship of truth (Dhamma), send them all across the ocean of repeated rebirths and
afterwards only, I my self would enter complete nibbāna. This would of course be
appropriate for me. Thereafter, with the combination of the eight conditions (dhamma) he
lay himself down making the resolution (abhinīhāra) to become Buddha. Therefore, it has
been stated:-

"It occurred to my mind thus, while I was lying

on the ground: 'Should I so desire now, I could
burn away my depravity (kilesa). What is the use
for me, here, to realize the truth (dhamma) as an
unknown individual? Having myself attained omnis-
cience, I would send across all my fellow folks
along with the devas (sadevakam). By this my
devoted deed (adhikāra) done towards the Buddha,
the most excellent man, may I attain omniscience
and send scross many people.
 Having cut off the stream of repeated rebirths
(Samsāra) and destroyed three kinds of existences,
I would myself mount upon the ship of dhamma and
send across my fellow folks along with the devas
(sadevakam).

Wherefore to an individual who, however, aspires to become Buddha -

His aspiration accomplishes with the combined
occurrance of eight requisite conditions
1. becoming a human-being;
2. the gaining of male sex;
3. the circumstancial cause;
4. seeing the Master (Satthā);
5. renunciation to become a monk;
6. possession of noble qualities;
7. deveted deed of service;
8. eager desire.

1.26. Established only in the existence of a human being, the aspiration of an individual,
who aimed at Buddhahood
is well accomplished. On the other hand, the prayer of a dragen
or of a swift-winged garula bird or of a divinity or of sakka,
the king of devas is not efficacious. In the human existence
also, the prayer of an individual, who has with him male sex-
organ only becomes efficaciousss; that of a woman, or a eunuch,
or of one who has no sex organs, or of an individual, who has
the sex organs of both male and female, does not materialise.
Even in the case of a male man, his aspiration becomes accomplished only if there exists
sufficient circumstancial cause
for the attrainment of arahatship in that very life of his; but not otherwise. For proper equipment
of sufficient circumstantial cause also, the prayer must be made only in the presence of a living
Buddha so that his prayer may be efficacious; On the other hand the prayer that is made, on the
demise (parinibbūta)
of the Buddha, or in the presence of a shrine, or at the foot
of the Bodhi tree, does not come to fruition. Even for the
aspiration made in the presence of Buddhas, only that one, which
is done, by one, who is established and recognised as renounced
recluse, becomes perfected; byt not so, is the one of an
individual, who is understood as a householder. Even that of a recluse, only the aspiration of one,
who had gained the eitght
spiritual attainments (samāpatti) and five forms of super-knowledge (abhiññā) gets
accomplishment; but not so is that of one, who is devoid of the said virtuous attainments. By
virtuous
attainment also is that by which one's own life stands completely
dedicated to the Buddhas. It is on account of tjhis service of his, the aspiration of one who has
done his devoted deed of service, fully comes to perfection, but not because of anything else. Of
the one who has fully done his devoted deed of service
also, the prayer of such a one as he who has great desire, endeavour, effort and thorough search
only becomes efficacious;
but not that of another.

1.27. There, in that context, this is the illustration

of being of great desire:- If, indeed, whoever were to think thus:- I am capable of going thither,
crossing over with my own physical strength the entire bowel of this world bycle, which had
become concentrated into a single solid, he arrives at Buddhahood. Or else, whoever, however, is
capable of going to the bank beyond by going on foot, treading upon the entire bowel of the
world cycle, completely covered with bamboo bushes after
removing them, he attains Buddhahood. Or else, whoever, however,
is capable of going to the bank beyond by going on foot, treading
upon a mixture of javelins and sharp points of spears and stamping down javelins all over the
bowels of the world cycle, he
attains Buddhahood. Or else, whoever, however, is capable of reaching the other bank by
crossing over the entire bowels of the
world cycle, treading with his feet on the surface filled and
levelled even with buring coal, he attains Buddhahood. Whoever
considers that there is none among these which is difficult to be
done by himself; saying: 'I shall cross over this also and reach
the further shore'. In this way, he is himself properly endowed
with great desire, endeavour, effort and thorough search (pariyetthi). The aspiration of such a
soul alone accomplishes
but not that of another. Therefore, the hermit Sumedha broght
together these eight requisites made a resolve to become Buddha and lay himself down.

1.28. Dīpańkara, the Glorious One also, came and stood at the head of the hermit
Sumedha, when he saw the hermīt Sumedha lying on the top of the mud with his eyes kept open,
his eyes endowed with five pleasing colours, like unto the opening of the bejewelled lineage,
invoked His knowledge of the future saying to Himself: "This hermit made a resolve for
Buddhahood and laid himself down; Will this one's aspiration be accomplished or not? Thus
reflecting, He came to know thus: "A hundred thousand aeons (kappa), over, and above four sets
of innumerable aeons (kappa) from now, having passed over that period of time, this one will
become Buddha, Gotama by name." In the midst of the assembly,
while yet standing, He made this prophesy: "Do you all notice this hermit of noble austerity, who
lay himself down on the surface of the mud? the disciples replied: "yes, we did, Venerable Sir!"
"this ome lay himself down after resolving to become Buddha, Gotama by name. In that
physique of his, however, he will be the resident of the city of Kapilavatthu. His mother's name
will be Māyā devī. His father will be known as
King Suddhodana. his chief disciple will be Upatissa and his second disciple will be known as
Kolita. The serving attendant of that Buddha will be Khemā Therī and His second female
disciple
will be Uppalana ā***(Pg.31) Therī by name. This hermit then, when his intelligence would
become fully matured, would make a great renunciaion, lead an extremely strennous life of
austerity, receive as alms-food, milk-rice at the foot of the Nigrodha banyan tree, enjoy his meal
on the bank of the Nerañjara river, go up the terrace of the bodhi tree and become fully
enligjtened Buddha at the foot of the Assattha tree. Therefore, it has been
stated:
"Dīpanńkara,***(Pg.31) the knower of the world, the of
sacrificial gifts stood at the top end of my head and
spoke these words about me:
'You see this hermit with the braided hair and of
austerity! In a far future kappa, entirely incalcula-
ble from now, he will become Buddha.
Born, he will be, in the delightful city called Kapila.
The Tathāgata***(Pg.32) will renounce the world and
leading a spiritual life of strenuous austerity he will
do deeds difficult to be done.
Seated under the goat-herd's banyan tree, the Tathāgata
will accept there the milk-rice and go towards the
Nerañjara river. That Conqueror would enjoy the meal
of milk-rice on the bank of Nerañjara and thereafter
would approach the base of the bodhi***(Pg.32)tree
wolking along the well-prepared path. The unsurpassa-
ble, thereafter, will circumambulate the terrace of the
bodhi tree and the man of great fame will become the
fully enlightened Buddha at the foot of the Assattha
tree.
The Mother who gives birth to this one will be Māyā by
name. The fater will be known as Suddhodana and this
hermit will become Gotama Buddha. His chief disciples
will be Upatissa and Kolita, free from cankers,
(āsavagen)***(Pg.32) devoid of lust, (rāga), whose
minds are tranquilled and self-composed; the attendant
Ānanda, by name, will attend on that conqueror. His
chief female disciples will be Khemā and Uppalavaņņā,
free from cankers (āsava), devoid of lust (rāga) tran-
quil-minded and self-composed (samāhita). The Bodhi
tree of that glorious Buddha is called Assattha".

1.29. On hearing that propheay, the hermit Sumedha

became delighted in mind with the thought: "I am told that my
aspiration will be accomplished. The great crowd of people, hearing the words of the Dasabala
Dīpańkara to the effect that the hermit Sumedha was the seed (bīja) and sapling (ańkura) of
Buddha, became full of joy and gladness. Thus also, they thought: "Just as, namely, people, in
crossing a river, not being able to pass over by a straight landing-place, have to cross by a lower
landing-place, exactly in the same way, we also,
not gaining the right path and fruition in the dispensation of
this Buddha Dīpańkara also, praised the future Buddha (Bodhisatta), honoured himn with eight
handfuls of flowers,
circumambulated himn and departed thence. Those four hundred thousand canker-free
(khīņāsava) disciples also honoured the Bodhisat with perfumes and garlands, circumambulated
him, and
departed thence. Celestial and human beings, on the other hand,
likewise paid their homage by bowing down and departed.

1.30. After the departure of all, the Bodhisat rose up from his lying pose and sat down in
a cross-legged posture on top of th heap of flowers, saying to himself: "I shall investigate
or seek what perfections (pāramī)" to loolk for. When the Bodhisat was so seated, celestial
beings in the entire ten thousand world-cycles offered their congratulations and especially
eulogised the Bodhisat with all kinds of eulogies thus: "Venerablehermit Sumedha! When
previous Bodhisats of old were seated in crosslegged posture, investigating perfections,
whatever, namely foregoing omens presented themselves, all of them have become apparent
now. Undoubtedly, you will become Buddha. We all know this: 'To whomever these signs occur,
he is sure to be Buddha'. You might make your own exertion firm and seized the opportunity"
Therefore, it has been stated:

Human and celestial beings on hearing this prophetic

statement of the peerless great sage (mahesī) were
greatly glad (āmoditā), to be told that this hermit
was the seed of Buddha. Sounds of acclamation prevailed
and there was clapping of hands and cheering (hasanti)
also. Along with devas the entire ten thousand world-
cycle of men bowed with clasped hands.
should we suffer failure in the dispensation of this
world-protector (Lokanātha), in time not yet come, we
shall have the chance to become (boumnd for nibbāna)
in the presence of this (hermit). Just as people,
crossing a river, having failed (to reach) the opposite
bank, passed over the great river after taking the
crossing at the great river after taking the crossing
at the lower fording-place, exactly in the same way,
should we all miss this Conqueror for our emancipation,
in the distant future we might be (emancipated) in the
presence of this one. Dīpańkara, the Knower of the
world (lokavidū), the worthy recipient of sacrificial
gifts, after announcing my deed (Kamma) lifted His
right foot. All the sons of the Conqueror, who were
there, circumambulated me. Human beings, dragons and
Gandhabba fairies paid their homage to me and took
their departure. When my seeing of the World Protector
together with his organisation of monks was over, I
then rose up from my seat with my gladdened and joyful
mind. I became blissful with happiness, I was
gladdened with joy; over-whelmed with zest also, I then
crossed my legs, Seated cross-legged I then reflected
thus: 'At my will and pleasure I can get into any state
of the four Jhaānas and have arrived at perfection in
super-knowledge. There are no hermits to equal me in
the ten thousand worlds, I have no equal in magical
 powers. Such sort of happiness have I gained'.
To me in my cross-legged posture, inhabitants of the
ten thousand universes made a loud proclamation: "you
will definitely become Buddha: Whatever omens were
made visible to the previous bodhisattas in their
excellent cross-legged postures, they are now apparent:
Cold becomes dispelled and heat gets extinguished.
Such phenomena are now to be seen. Certainly, you will
become Buddha". "The ten thousand world-elements
become silent and undisturbed such phenomena present
themselves today. Surely you will become Buddha".
Strong winds do not blow, rivers stop flowing;
such phenomena occur today. You will definitely
become Buddha". "On that ancient occasion flowering
trees and plants growing on dry land and wet water
became bloomful of flowers; such a phenomenon does
occur today also entirely. Definite it is that you
will become Buddha". "On similar significant occasions
previously, fruit-bearing flora, whether they were
trees or climbers, they all bore fruits; they also
are all full of fruits now. It is sure, therefore,
you will become Buddha".
"Previously then, heavenly and earthly jewels shone
with splendour; those selfsame jewels do show their
shining splendour now also. It is certain, therefore,
you will become Biuddha".
"Previously, then, human and divine musical instruments
sounded; now also both kinds of music are at their
highest pitch. You will surely become Buddha".
"Previously, then, there showered down from the sky
above, variegated flowers; the selfsame flowers
are raining down now also. Certainly indeed,
you will become Buddha." "The mighty ocean (then)
receded, the great earth, ten thousand (yojanas
in extent), quaked; both of them, now also, are
extremely noisy. You are sure to become Buddha".
"Previously the, flames of fire in hells, ten
thousand (yojanas in extent) were extinguished;
now also, those self-same flames of fire are
cooled down. Surely, you will become Buddha."
"The sun was (then) stainless and all the stars
showed themselves; they are similarly seen now
also. Certainly, you will become Buddha."
"Previously then, there was water in spite of
absence of rain shower, and it sprouted up from
the earth; now also water is springing up from
 the ground. You will surely become Buddha."
"Stars and planets and groups of constellations
shine on the surface of the sky; there is union
of the moon with visākha nakkhatta. Sure enough
you will become Buddha.
"Animalls, living in holes and caves came out from
their own lairs (then); now also they rejected
their dungeon. Definitely, you will become
Buddha."
"Previously then, there was no aversion amongst
living-beings. They were well-contented. Now,
also, they all are self-satisfied. Surely, you
will become Buddha."
"There was then cessation of ailments. Hunger
also was eliminated. Today also they are to be
seen (or this is ******(Pg.36). It is sure, that you
will become Buddha."
"Clinging desire then became minute; anger and
dark delusion destroyed. Today also, all of
them are gone elsewhere. Certainly, you will
become Buddha."
"Danger, then, did not occur; today also this
condition is seen. We know by that characteristic
that you will definitely become Buddha."
"Dust did not fly up high above. Now also, this
is seen. By that characteristic, we know that
you will surely become Buddha."
"Undesirable smell departed; celestial perfume
filled the air with fragramce (then). Now also
the selfsame sweet scent blows with the breeze.
Surely you will become Buddha."
"Except the incorporeal ones all the divine beings
showed themselves (then). All of them are to be
seen now also. Certainly you will become Buddha."
"Previously, then, all were visible, namely, as
far as purgatory. Now also they all are visible.
Definitely, you will become Buddha."
"Previously, then, walls, doors and rocks were no
hinderances (āvaranā). Now, also, they have
become empty sky-space. Surely, you will become
Buddha."
"They, at that moment, there did not exist any
death or birth (i.e. passing away or springing up),
Do catch hold of your exertion firmly; do not give
up, but do go ahead. We also know well about this.
You will certainly become Buddha."
 1.31. The Bodhisat, having heard the prophecy of the Dusabala Dīpańkara and the
statement of the divine beings from the ten thousand world-cycles, became all the more roused
up with energetic exertion and considered thus:- "It is not in the nature of Buddhas to speak
vainly. There is no mistake in the statement of Buddhas. Just as, indeed, there is certainty in the
dropping down of a clod (leddu) thrown up the sky, certainty of death to one who is born,
certainly of sunrise when night comes to an end, certainty of roaring the lion's roar for the lion,
which has come out from its lair, certainty of inevitable phenomenon of discharging her heavy
load by a woman with heavy pregnancy, so also there is certainty, namely, in the prophetic
statement of Buddhas not made in vain. Sure enough, I shall become Buddha". Therefore, it has
been stated:-

"Having heard both the prophecy of the Buddha and

the statement of inhabitants of ten thousand world-
cycles, I then became satisfied, joyful and glad and
considered thus: Never is their nature that Buddhas
make statements that break asunder. neither do Con-
querors speak in vain nor is there untruth in Buddhas.
I shall, surely, become Buddha.
Just as a clod (leddu) thrown up high toward the sky
does definitely fall down to the ground, so also the
statement of most excellant Buddhas is definite and
permanant. For the Buddhas there is no utterance of
untruth, and so I am to become a Buddha sure and
certain. Just as death is sure and certain to
all living beings, in the same way, sure and
certain, is the statement of most excellent Buddhas.
Just as the roaring of the lion, which has come out
of its lair, is certain, so also sure and certain
is the statement of most excellent Buddhas.
Just as the delivery of a burden-like baby is definite
for the living-being who has arrived at (the
mother's womb) so also the statement of most
excellent Buddhas is definite and lasting.

1.32. He made this self-determination thus: "Sure and certain shall I become Buddha".
Investigating the entire spiritual element (dhammadhātu) in its serial order, in order to carry out
the conditions (dhamma) that go to make a Buddha, saying to himself: 'What, indeed, are
conditions (dhamma) that go to make a Buddha?, what is there, above or below, or facing direct
or corners', he visualised first of all the perfection of offering charity repeatedly adhered to by his
predecessor bedhisats, and admonished himself thus:- "Wise Sumedha! From now on, you
should fulfil, first of all, the perfection of offering charity. Just as, indeed, a turned-upside-down
water-jar does but spill (vamati) water, making the container entirely empty and does not accept
again, exactly in the same way, you will become Buddha, seated at the base of the Bodhi tree,
after giving away, leaving nothing, all that was wanted and needed, to all comers with their
individual requests, regardless of your own wealth or retainers of wife along, with children or
bedily limbs, big and small". Thus did he make his mind well-established by making firm the
perfection in offeri;g charity, first of all. Therefore, it has been stated;

"Now, I investigate the deeds (dhamma), done by

(previous) Buddhas, hither, thither, above, below,
the ten directions, as far as the deed-element
(dhammadhātu) extend. Investigating than, I perceived,
first of all, the perfection in offering charity, the
great procedure (patha) serially practised by previous
Great Sages. Should you desire to attain full
enlightment (bodhi), go, first of all, now, by this
path of perfection in offering charity, after under-
taking to do it firmly.
Just as a well-filled water-jar, when down-turned
for anybody, spills its water completely and does
not look after (it), all over there, in the same
way, when you see beggars, whether inferior, superior
or indifferent, do give charity, leaving nothing with
you, like a water-jar turned upside down."

1.33. Then, when he reasened out further on, saying to himself: 'There must be, indeed,
not this much alone, the deeds done preliminarily by previous Buddhas', he saw the second the
perfection in moral precepts (sīla); and said to himself: 'Wise Sumedha! From now enwards, you
should fulfill the perfection in moral precepts (sīla). Just as, indeed, the beast with bushy tail
called Camarī protects its own tail-hair regardless of its life, in the same way, you also, from now
on, should become Buddha looking after your moral precepts (sīla) only, regardless of your own
life'. Thus, he undertook upon (or made himself steadfast) rendering himself the second
perfection of moral precept (sīla), firm. Therefore, it has been stated:-

"These (preliminary) deeds of previous Buddhas

(Buddhadhamma) would not be this much only.
I shall investigate other similar deeds for
the maturity of my enlightenment (bodhi).
Investigating then, I perceived the second
perfection of precepts devetedly practised
by previous Great Sages. Now, if you want
to attain enlightenment (bodhi), preceed with
the perfection of precepts (sīla) undertaking
upon yourself steadfastly by making this second
on firm.
Just as the beast, belonging to the species with
priceless hairy-tail courts death thither, where-
ever its tail gets entangled, rather than spoil
its tail, similarly so, you should completely
fulfill the precepts in their four stages
(bhūmi). Keep a thorough watch ever your
precepts at all times like the yak ox
 (camarī) over its tail".

1.34. Then, when the reasoned out still further on, saying to himself: There must be
indeed, not this much only, such deeds as were done by previous Buddhas, he saw the third
perfection in renunciation (nekkhamma), and said to himself this: "Wise Sumedha! From now
on, you should fulfill the perfection in renunciation. Just as, indeed, a man living for a long time
in a house of bondage, has no affection for that place; moreover, he gets indeed, dissatisfied
even, and he becomes desirous of not living there anymore. Exactly in the same way, you also,
identifying all existences with a place of imprisenment, being dissatisfied with all existences,
should become bent upon escape and look forward tooward renunciation. In this way, you will
become Buddha". Therefore, it has been stated:

"Not this much only these deeds of previous

Buddhas would be. I shall investigate other
ones also whichever make my enlightenment
(bodhi) mature." Investigating the, I perceived
the third perfection in renunciation, devotedly
adhered to by previous Great Sages. 'Now, take
upon yourself well and firmly, the third
perfection in renunciation and go on thus, if you
want to attain bodhi, to become Buddha.' "Just
as a man in a prison house, living there long
with standing discomfort does not beget any
attachment there, but seeks his escape only,
similarly you, had better loook upon all existences
as resembling prison-houses and look forward toward
renunciation for entire escape from existences."

1.35. Then, when he reasoned out still further on, thinking: 'There must, indeed, be not
this much only the deeds done by previous Buddhas;, he saw the fourth perfection in
knowledge (paññā pāramī), and this occurred to him: "Wise Sumedha! From now an, you
should fulfill the perfection in knowledge (paññā pāramī) also. Without avoiding anyone
among inferiors, equals (majhima) and superiors, you should approach all wise men also
and ask questions. Just as, indeed, a monk who maintains himself on begged food in his
own bowl only, does not avoid any doner amongst such categories of families namely
inferior, etc., goes on his begging beat from house to house, continuously, and obtains
quickly his sustinence, excatly in the same way you also approach all wise men and ask
questions and you will become Buddha". Thereupon, he established himself making the
fourth perfection in knowledge (paññāpāramī) firm. Therefore, it has been stated:-

"The deeds of Buddhas could not be, indeed, this

much only. I shall investigate other deeds also
that might mature my bodhi. Investigating then,
I saw the fourth perfection in knowledge, consistantly
carried out by previous Great Sages. You now proceed
to perfection in knowledge, which is the fourth,
taking it upon yourself and making it firmly fast.
 Just as a bhikkhu in his beat obtains his sustenance
in such a way that he does not omit any (house of)
families (discriminating against them as) inferior
superior or middle-class, similarly (so) you had better
proceed toward perfection in knowledge, comprehensively
questioning wise and enlightened people at all times.

1.36. Then, when he reasoned out still further on, thinking: 'Not this much only, must
have been the deeds done by previous Buddhas', he saw the fifth perfection in exertion
(vīriya pāramī), and this idea occurred to him: "Wise Sumedha! From now on, you
should fulfill the perfection in exertion (vīriya pāramī) also. Just as, indeed, the king of
beasts, the lion, is firmly energetic in all his postures and movements, similarly so, you
also will become Buddha by being firmly energetic, adhering to exertion regarding all
your postures and movements in all your existences." Accordingly, he made up his mind
making the fifth perfection in exertion (vīriya pāramī) firm. Therefore, it has been stated:

"The deeds of Buddhas must, indeed, be not this

much only; I shall investigate and find out other
such deeds as would mature my bodhi. Investigating
then, I found the fifth perfection in exertion con-
sistantly carried out by Great Sages previously.
You might proceed now to this fifth perfection in
exertion (vīriya pāramī), taking it upon yourself
and making it firm. Just as the leader of deer,
the lion, never lacks exertion whether seated,
standing or walking about, and always has a lofty
mind, similarly so, you will attain your own full
enlightenment and become Buddha by proceeding toward
the perfection in exertion, and promoting firm
exertion in all your existences."

1.37. Then when he reasoned out still further on, thinking: 'Not this much only, must
have been the deeds done by previous Buddhas,' he saw the sixth perfection in patience (khantī
pāramī), and this idea occurred to him: "Wise Sumdha! From now on, you should fulfill the
perfection in patience. You should be equally patient towards those who honour you as well as
those who disregard you. Just as, indeed, to on the ground people throw down things both pure
and impure and consequent upon that action, the earth does neither get attracted nor repulsed; it
exersises patience; it bears and endures even; exactly in the same way, you also will become
Buddha by being patient toward those who respect you as well as those who treat you with
contempt." Accordingly, he made up his mind making the sixth perfection in patience (Khantī
pāramī), firm. Therefore, it has been stated:-

"The deeds of Buddhas must, indeed, be not this

must only, I shall investigate and find out other
such deeds as would mature my bodhi. Investigating
then, I found the sixth perfection in patience,
consistently carried out by Great Sages, previously.
 You had better take upon yourself making this sixth
perfection firm now and you will attain full Buddha-
hood if your mind is undivided but sincere there.
Just as, namely, the earth ;bears all that is thrown
down upon it, the clean as well as the dir;ty and
does not do any malice thereby, similarly so, you
also will attain your own bodhi by proceeding with
the practice of perfection inpatience and by being
indifferent to all respects paid and contempts cast.

1.38. Then, he reasoned out still further on, thining 'Not this much only must have been
the deeds done by previous Buddhas', he saw the seventh perfection in truth (sacca pāramī) and
this idea occurred to him: "Wise Sumedha! From now on, you should fulfill the perfection in
truth. Do not tell, namely, deliberate lie, under the influence of desire, etc., for the benefit of
wealth, even if (********Pg.44) is dropping down on your head. Just as, (yathā nāma) indeed,
the star of healing (osadhi tārakā), namely, never goes along another ***(Pg.44) it abandoning
its own orbiting course in all seasons, but keeps on orbiting along its own track, exactly in the
same way, you also, will become Buddha, only by not speaking, any falsehood, forsaking truth".
Accordingly, he made up his mind, making the seventh perfection in truth firml. Therefore, it has
been stated:

The deeds of Buddhas must, indeed, be not this

much only, I shall investigate and find out other
such deeds as would mature my bodhi. Investigation
then, I found the seventh perfection in truth, con-
sistently carried out by Great Sages previously.
You should take upon yourself, making this seventh
perfection firm now and you will attain full Buddha-
hood if your speech is not dubious but sincere there.
Just as, namely, the star of healing (osadhi), along
with similar other heavenly bodies, whether in the
rainy season or other seasons, does not deviate from
its orbital path, similarly you also will attain
full Buddhahood by proceeding along the path of
perfection in truth, without deviating from the
path of truths.

1.39. Then, when the reasoned out still further on, thinking: 'Not this much only, must
have been the deeds done by previous Buddhas', he saw the eighth perfection in resolution
(adhiţţhāna) and this idea occurred to him: "Wise Sumedha! From now on, you should fulfill the
perfection in resolution. You should be unshakable on such resolution, as made by you. Just as,
indeed, *********(Pg.45) a mountain-hill, when struck by winds blowing to it from all
directions, does neither tremble nor shake, but stands in its place only, similarly, you also will
become Buddha by being unshakable in your own self-determination." Accordingly, he made up
his mind making the eight perfection in self-determination firm. Therefore, it has been stated:-

"The deeds of Buddhas must, indeed, be not this

 much only; I shall investigate and find out other
such deeds as would mature my bodhi. Investigating
then, I found the eighth perfection in self-deter-
mination, consistently carried out by Great Sages,
previously.
You had better take upon yourself, making this eighth
perfection firm now and you will attain full Buddha-
hood by your becoming unshakable there. Just as
also a well-established, unshakable rocky mountain
does neither tremble nor shake due to strong winds,
but remains standing in its own place only, similarly,
you had better also be unshakable always in your
resclution, walking along the path of perfection
in resolution and you will attain full Buddhahood."

1.40 Then, when he reasoned out still further on, thinking: 'Not this much only, must
have been the deeds done by previous Buddhas', he saw the ninth perfection in loving kindness
(mettā pāramī) and this idea occurred to him: "Wise Sumedha! From now on, you should fulfill
the perfection in loving kindness. You should be of one mind to those who are benefial to you as
well as to the who are not beneficial to you. Just, as, indeed, ******* ********(Pg.46) its cool
condition to an evil person as well as to a good ******(Pg.46), equating the two as one and the
same, similarly, you also ***********(Pg.46) Buddha, being of one mind, with a heart of living
kindness toward *****(Pg.46) living beings" Accordingly, he made up his *****(Pg.46) making
firm, the ninth perfection in loving kindness. Therefore, it has been stated:

"The deeds of Buddha must, indeed, be not this

much only; I shall investigate and find out other such
deeds as would mature my bodhi. Investigating
then, I found the ninth perfection in loving
kindness, consistently carried out by Great Sages,
previously. You might (or had better) take upon
yourself, making the ninth perfection firm now;
if you want to attain full Buddhahood, rather be
peerless in loving kindness. Just as, the water
pervades the good and the bad people equally with
coolness, washing away dusty impurities, similarly,
you also will attain full Buddhahood by proceeding
along the path of loving kindness in developing
loving kindness equally towards these who are
beneficial to you or those who are not.

1.41. Then, when he reasoned out still further on, thinking: 'Not this much only, must
have been the deeds done by previous Buddhas", he saw the tenth perfection in equanimity
(upekkhā pāramī) and this idea occurred to him" "Wise Sumedha! From now on, you should
fulfill the perfection in equanimity. In prosperity as well as in adversity, you should be
indifferent only. Just as, indeed, the earth is indifferent when things clean or dirty are thrown on
it, exactly in the same way, you also will become Buddha by being indifferent amidst prosperity
and adversity" Accordingly, he made up his mind, making firm the tenth perfection in
equanmity". Therefore, it has been stated:

The deeds of Buddha must, indeed, be not this

much only; I shall investigate and find out
other such deeds as would mature my bodhi.
Investigating then, I found the tenth perfection
in equanimity, carried out consistently by Great
Sages, previously. You had better take upon youself
making the tenth perfection firm now, and you will
attain full Buddhahood by being well-balanced like a
pair of scales. Just as, namely the earth looks
on indifferently on both the clean and dirty matter
thrown down on it, being free from anger and favour,
similarly so, you also had better be always like a pair
of scales well-balanced, amidst happiness and misery.
Proceeding the path of perfection in equanimity you
will attain full Buddhahood.

1.42 He, therefore, thought: "In this world, this much are the deeds done by Buddhas,
which ought to be fulfilled by Bodhisats for the perfect maturity of their bodhi. There is nothing
else besides the ten perfections. These ten perfections also are not in the sky, above Neither are
they on the earth below. They are not in the east neither on the other directions. They are,
however, in me alone, stationed inside my heart." In this way, seeing their being stationed in his
heart, he made all of them also firm and well-determined. Grasping them again and again, he
meditated on them in direct and reverse order. Seizing at the extreme end, the beginning was
caused to be reached. Catching hold of the beginning, the extreme end was caused to be reached.
Seizing at the centre, he caused the end on both sides to be *******(Pg.48) reached. Seising at
both the extremities, he brought the matter to an end making the middle to be reached. 'The
entire sacrifice of external treasure constitutes perfection in charity (cānapāramī), all round
sacrifice of bodily limbs constitutes minor, but higher perfection in charity and thorough
sacrifice of one's own life constitutes absolutely highest perfection in charity', thinking thus, he
meditated upon altogether thirty perfections, comprising the ten ordinary perfections, the ten
higher perfections and the ten highest perfections, as if oiling and repeating and as if whirling the
mighty ocean of the world-cycle, making the massive Meru mountain the head. While he was
thus meditating upon the ten perfections, this great earth, which is as dense as two hundred
thousand leagues (yojanas), over and above four nahutas, shook, trembled and quaked,
resounding with noisy echoing sounds, resembling either a bundle of reeds being trodden upon
by an elephant, or sugar-cane being pressed down in a squeezing machine, due to the power of
his deed. The same great earth reeled also like a potter's wheel and oil-making machine.
Therefore, it has been stated:

"So much only are there, in the world, all the deeds
that make your bodhi mature; over and above them,
there is nothing else. You had better establish
yourself firmly there. When these deeds, their nature,
essence and characteristics are meditated upon, the
 earth, ten thousand (leagues) in extent, quaked owing
to the power of the deed. The earth shakes and rumbles
resembling sugar-cane in its pressing machine. Similar
to a wheel in an oil-producing machine, so shakes the
earth.

1.43 Because of the quaking of the great earth, residents of the city of Ramma, being
unable to keep themselves properly standing, fell down here and there, as if released and driven
out of a spacious hall by a stormy whirl-wind. Water jars etc., as well as potters' vessels, as they
moved about, hit each other and became broken to pieces and reduced to powder. The panic-
striken public approached the Great Teacher and asked thus: "O! Glorious One! What indeed is
this? Is this the turning round of the mighty dragon or the turning round of any one among
devilish demons? Indeed, we all do not know about this. nevertheless, we all, the entire mass, are
distressed, indeed. How is that, indeed? Will there be evil for this would? Otherwise, will there
be good? Please explain this matter to us." Thereupon, on hearing what they said, the Master
spoke thus: "You all need not be afraid. Do not be thinking anxiously. There is no danger for
you, on account of this occurrence. That wiseman Sumedha, whom I prophesied today that he
would become Buddha, Gotama by name, in time to come, is, at the present moment, meditating
upon the ten perfections. While he is stirring and meditating upon them, due to the power of his
deeds, the entire ten thousand world-elements shook and rumbled simultaneously." Therefore, it
has been stated:

"As big as the assembly of people offering

males to the Buddha were present, that assembly
there, trembling all over, sought escape and lay
on the ground. Thousands of water-jars and many
hundreds of pots and pans, colliding each other
crushed into pieces and powder there. The big
body of people, *******(Pg.50) agitated, shaken up,
frightened, staggered and wavering-minded, came
together and approached the Buddha Dīpańkara,
with these words: 'O Lord of Insight! What
will happen to the world? Is it good or evil?
The entire world is distressed. Please dispel
that disaster.' Then the Great Sage Dīpańkara
notified to them:

'In this earth-quake, be you confident, do not

be afraid. This one about whom today I prophesied
that he would become Buddha in the world is medi-
tating upon the deed, consistently carried out by
previous conquerors. When he is meditating upon
the deed conducive towards becoming Buddha in its
entire entity, consequently, this ten thousand
extensive earth along with heaven quaked."
 1.44. The big body of people became satisfied and joyful on hearing the words of the
Buddha, brought with them garlands of flowers, perfumes and sweet scents, came out of the city
of Ramma, approached the Bodhisat, honoured him with garlands, sweet scents, etc., paid
homage to him circumambulated him and entered the Ramma city. The Bodhisat also meditated
upon the ten perfections, made his exertion firm, formed his own resolution and rose up from his
seated seat. Therefore, it is stated:

"Having heard the words of the Buddha, their minds

then and there became tranquil. All the people
approached me and paid their homage to me also
again.
Taking upon myself the virtues of the Buddha.
I made my mind firm. Having paid my homage to
the Buddha Dipankara, I then rose up from my
seat.

1.45 Thereafter, the celestial beings of the entire ten thousand world-cycles assembled
together, honoured the Bodhisat as the latter rose from his seat, with celestial garlands and
scents, paid homage to him and proclaimed ceremonial praises by saying in the beginning:
"Venerable hermit Sumedha! Great aspiration was made by you, today, at the feet of the
Dasabala Dīpańkara. May that aspiration of yous be accomplished without any interference. Let
no danger and intimidation occur to you. In your body let there not arise any whit even of
ailment. Speedily fulfil the perfections and accordingly achieve the full enlightenment of
Buddha. Just as the flower plants and fruit trees bear blossoms and fruits in proper season,
similarly, you also should come in contact with the most excellent self-enlightenment of Buddha
speedily before the expiry of time-limit." Having proclaimed thus, the celestial beings went back
to their own celestial abodes. THe Bodhisat also, having thus been duly praised by the celestial
beings, said to himself: "Having fulfilled the ten perfections, I shall become Buddha on the
expiry of a hundred thousand aeons (kappa) over and above four sets of innumerable world-
cycles. Having made his own resolution after strengthening his exertion, the hermit rose up into
the sky and went back to the Himalayas even. Therefore, it has been stated:

"Both celestial and human beings scattered down

on to me, as I rose up from my seat, flowers,
celestial and human. Both of them, human and
divine beings let me know my prosperity: 'Your
aspiration is great. May you get it according as
you desire. May all calamities abandon you. May
your anxieties and ailments disappear. Let there
be no hindrances for you. You had better attain the
most excellent bodhi, quickly:
Just as when proper season arrives, the flowering
trees and plants blossom, similarly, you also,
O Great Hero! fulfil the ten perfections. Just
as some and all omniscient Buddhas became Buddhas
on the terrace of their individual bodhi tree,
similarly you also, O Great Hero! please become
 Buddha at the bodhi-tree of the Conqueror.
Just as some and all omniscient Buddhas turned the
wheel of Dhamma, similarly, you also O Great Hero!
please turn the wheel of Dhamma.
Just as on the full-moon night, the perfecly pure
moon shines exceedingly, similarly, you also with
a full heart, please shine brightly on the ten
thousand extensive area. Just as the sun, released
from its eclipse, out-shines with its brillience,
similarly, you also, please shine specially with
your glory, having escaped from the material world.
Just as some and all rivers flow down into the great
ocean, similarly, may this world of men and world of
divine beings be prone to your presence. Praised
and eulogised by them, he took upon himself the task
of fulfilling entirely those ten deeds of perfection
and then entered the forest."
The Sumedha episode has ended.

1.46 The residents of Ramma city entered their city

and gave a great offering to the organisation of bhikkhus led
by Buddha. The Master preached the Dhamma to them, caused the
multitudes to be established in the three-gem-refuges etc.,
and took his departure from the Ramma city. Thereafter, further
on, the Buddha Dipankara spent the span of his life doing all the
duties of Buddha and eventually passed away, leaving nothing of
substratum of existence behind, into perfect immortal peace by
means of the element of mibbāna.(1) There whatever is to be said
in that context ought to be extensively explained entirely according as has even been stated in the
Buddhavaŋsa.***(Pg.53)

Indeed, it has been stated there thus:-

"Then they let the Protector of the world enjoy His
meal along with his clergy of disciples and approached
Him to take their refuge in the master Dipankara.**(Pg
53) The Tathāga allowed some of them to go into the
Three Refuges (saraņa), some to observe the five
moral precepts and others to take upon themselves
the observance of ten kinds of precepts. The
Buddha casually gave some of them the four most
excellent fruitions, while to some, He imparted
analytical knowledge of the incomparable Dhamma.
The Bull among men conferred on some of them the
eight excellent meditative attainments (samāpatti)
and bestowed upon some of them the three kinds of
enlightened knowledge and six sorts of super-
knowledge. By means of that connection, the Great
Sage admonished the body of people, and because of
that, the dispensation of the Protector of the world
became extensive. The great bull-bodied and great
jawed personage, (mahāanu'sabhakkhandha) known by
the name of Dīpańkara, sent across (tārayati) many
men and made them totally escape evil existence
(duggatim). Seeing a person deserving enlightenment,
at a far-distant place of hundred thousnad yojanas
even, the Great Sage went near him in a moment's
time and made him enlightened.
On the first great occasfion for the realisation of
Dhamma, Buddha enlightened a hundred crores of
people. On the second special occasion of the
realisation of Dhamma, the Protector enlightened
ninety crores. When the Buddha preached the Dhamma
in the abode of devas, however, on the third great
occasion of the realisation of Dhamma, there were
ninety thousandd crores. There were three thousand
crores of people meeting together and this constitu
ted the first assembly of the Master Dīpańkara.
Again, at the Narada peak, when the Conqueror went
into solitude, a hundred crores of pure arahats,
whose cankers (āsava) had dried up, came together.
When the Great hero was on the high hill of rocky
Sudassana, the Great Sage celebrated the closing
ceremony of the lent season, (pavāraņā) with ninety
thousand crores. In those days, I was a high ranking
hermit, practising austerity and wearing plaited hair
and being an accomplished master in super-knowledge,
used to be a traveller in the sky. I got the grasp
of the Dhamma among the ten and twenty thousand people.
Beyond calculation in numerals were those of the
singles and doubles, who then realised the Dhamma. The
well-purified dispensation of the Glorious Dīpańkara
Buddha became at that time extensive, understood by
multitude, miraculous and prosperous. Four hundred
thousand disciples endowed with six kinds of super-
knowledge and great magical powers, at all times sur-
rounded Dīpańkara, knower of the world. Whoever, in
those days, abandoned their human existence without
attaining any of the fruitions of the four right paths,
they were censured. The flora-like preaching of the
Buddha bore flowers properly with such blossoms as
peerlessly pure arahats whose cankers (āsava) had been
dried up and therefore it shone forth forever.
So far as the Master Dīpańkara's life-story is
concered: he was the king Sudeva, by name, wshose city
was Rammavatī and whose queen was Sumedhā by name,
For ten thousand years he led the household life in
his three most excellent palaces known as the Swan,
(Hamsa), the Heron, (Koñca)and the peacock, (Mayura).
That lady, his queen-mother padumā, by name, who had
a retinue of well-decorated women, three thousand in
number gave birth to this bull-like son. Seeiing
the four omens, (nimitta) he renounced the world
riding (his royal) elephant. For not less than
ten months the Conqueror strove with strenuous
effort to become Buddha. Having practised the
strenuous austere practice, the Sage became mentally
enlightened and became Buddha. On the request being
made by Brahmā, the Great Sage Dīpańkara, the Great
Hero, turned the wheel of Dhamma at the gracerul
dwelling in the delightful park, Nadarāma. Seated at
the foot of Acacia Sirīsa tree He did the treading down
of the heretics. Sumańgala and Tissa became the two
chief disciples, and the thera, named Sāgata, became
the attendant of the Master Dīpańkara. Nandā as well
as Sunandā became His chief female disciples. The
bodhi tree of that Glorious Buddha was called Pipphali,
pepper tree. The two men, Tapussa and Bhallika, by name
were chief male devotees and Sirimā as well as
Koņā wre chief female devotees of the Teacher
Dīpańkara. The Great Sage Dīpańkara was eighty
cubits in height. Like unto the flowering majestic
Sal-tree, and similar to the tree of the island,
Buddha Dīpańkara was graceful. His rays radiated
all round Him for twelve yojanas. The life-span
of that Great Sage was a hundred thousand years.
Living for so long a life-span, He sent across
many peole (to immortal peace). Having caused
the good Dhamma to shine, he sent across (Santāretnā)
big body of people. Together with His disciples, He
passed away into nibbāna like unto tht extinguishment
of a lighted mass of fire. That great megical power,
as well as that retunue and reputation of his, and
also the gem-like circles on the soles of His feet,
all of them disappeared. Are not all aggregates
(SamkhWa) empty?"
The Conqueror Master Dīpańkara passed away into
nibbāna at the Nanda park. There stood the
Conqueror's stūpa, thirty six leagues (yojana)
in height".
 .............

1. Anupādisesāya nibbāna-dhātuyā parimibbāyi.

1.47. Subsequent upon the demise, however, of the

Glorious Buddha Dīpańkara, when a period of innumerable aeons
(kappa) had passed, there arose the Master, Koņ̄dañña, by name.
To Him also there were three assemblies of disciples: a hundred
thousand crores in the first assembly; a thousand crores in the
second and ninety crores in the third. At that time, the Bodhisat
became a universal monarch, Vijitāvī by name, and gave a great
charity to a hundred thousand crores of bhikkhu organisation
(Sangha) headed by Buddha. The Teacher prophesied to the Bodhisat
that he would become Buddha and (later) preached him the Dhamma.
The monarch heard the religions discourse of the Teacher and went
renunciation as a recluse after abdicating the sovereignty of the
kingdom. He acquired the knowledge of the three pitakas, aroused
in himself the eight attainments in meditation (samapatti) as
well as the five kinds of super-knowledge and never lacking in
reaching the higher stages of Jhana, was reborn in the Brahma
world. For the Buddha Kondanna, however, the name of the city
was Rammavati. His father was a Khattiya king Sunanda; His
mother was Queen Sujatā. Bhadda and Subhadda were His two chief
disciples. Anuruddha was attendant at His service. Tissā and
Upatissā were His two chief female disdiples. His tree of en-
lightenment, (bodhi), was the good Sal tree (Sālakalyānī). His
physique was eight cubits in height. His span of life
was a hundred thousand years.

Subsequent upon the demise of Dīpańkara,

there appeared the Leader Koņ̄dañña, Buddha
of endless power, incomparable reputation
and retinue, the peerless and difficult to
defeat (durasadā)

1.48. Subsequent upon His demise, on the expiry of a

long interval of innumerable aeons, (kappa), there arose four
Buddhas: Mańgala, Sumana, Revata and Sobhita, in a single aeon
(kappa) only. Out of three assemblies of the Glorious Buddha
Mangala, the first assembly comprised a hundred thousand crores
of bhikkhus; in the second a thousand crores; in the third ninety
crores. It is said that His brother, born of different mother,
the youthful Ānanda, by name, together with an assembly of people
numbering ninety crores, went to the presence of the Master to
listen to His dhamma. The Master delivered to him a religious
discourse in its gradual order (anupubbikatham). Along with the
audience, he attained arahatship together with the four kinds of
analytical knowledgd. The master in looking out for the former
practices of theos sons of good families, found out their suffi-
cing qualification for magically getting their bowls and robes
(upanissaya), and stretching out His right hand said: "Come, O
Bhikkhua!" All of them, immediately, became suitably attired
like unto elderly monks aged sixty years, wearing robes and
carrying bowls, paid homage to the Master by bowing and
surrounded him. This was His third assembly of disciples.

1.49. Just as, however,round about other Buddhas

there were bodily rays radiating to the extent of eighty cubits
in extent even, not similarly so of this Buddha. The bodily rays
of that glorious Buddha, however, stood at all times pervading
the ten thousand world-element. Trees, earth, mountains,oceans
etc., even pots in which rice and other food are boiled etc.,
became consequently as if covered over with gold slabs. His span
of life, however, was ninety thousand years. For such a period
of His span of life the moon, the sun, etc., were not able to
shine out their own rays. Night portion and day period were
not apparent. Living-beings went about always by the light of
the Buddha only, as if they were going about by day in the light
of the sun. The world of living-beings noted the divisions of
day and night by means of kusuma flowers that blossom in the
evening and the crying (ravanaka) of birds,etc., in the morning.

1.50. A question may be asked: How is it then? Is

there no such mighty power of other Buddhas? No. It is not that.
They also, indeed, should they so desire, could pervcade with
their bodily rays either ten thousand world elements or even
beyond that. The bodily rays of mańgala Buddha, on the other
hand, because of the influence of His previous prayer, stood
pervading the ten thousand world element at all times similar to
the fathom-long nimbus of other buddhas. it is said that when He
was carrying out the practice of Bodhisats, he, leading his own
life, lived in a hilly forest resembling the Vańka hill, together
with his wife and children, like unto Vessantara. Then, an ogre,
sharp-tusker by name, hearing the keen charitable motive of the
great personage approached the Great Being in the guise of a
brahmin and begged for his two male children. The Great Being
became joyful and glad saying 'Brahmin! I give you my sons,'
and gave away also his two male children, making the water-bor-
dering great universal earth quake. The ogre stood close to
the balustrade board at the extremity of the cloister and ate
up the male children like a bunch of edible botuses, while the
Great Being was looking on. Even to the extent of a tip of a
hair, mental displeasure did not appear to the great personage,
in spite of the fact that when he looked at the ogre, the moment
the latter opened his mouth, he saw the latter's mouth, carrying
and holding blood resembling flames of fire. On the other hand,
there arose great zest and mental pleasure, all over his body,
as he contemplated saying: 'my charity is, indeed, well given'.
The great personage aspired thus:- "As the outcome of
this my charity, may rays radiate out of my boby in this manner,
accordingly in time to come". Consequent upon that aspiration
of His, rays radiated from Him when he became Buddha and permeate
such an extensive space.

1.51. Another of His previous practice existed also.

It is said that when He was a Bodhisat, He saw a shrine of Buddha
and saying to Himself: "It behoves me to completely sacrifice
my life to this Buddha", he spent the whole night circumambulatin
the shrine setting His entire body aflame by carrying on His head
a gem-crested golden bowl, worth a hundred thousand, which was
filled with ghee, where a thousand wicks wre lit, after envelopin
his entire body in the manner of shading over a lighted stick.
The heat, however, did not in ant way affect him, to the extent
of His pores even, although He energetically carried it out
in this way until sun-rise. To Him it resembled the occasion
when he had entered the chamber of lotus flowers. Surely, indeed
the Dhamma, does look after one who does observe the Dhamma
himself. Therefore, theGlorious Buddha said:

"Dhamma, indeed, looks after the one who practises

Dhamma. The well-practised Dhamma brings about
happiness. When Dhamma is properly practised this
is the benefit: One who practises Dhamma does not
go to purgatory".

As a result of this good deed also, the glow of that

Glorious Buddha's body stayed steadfastly, pervading the ten
thousand world-element(lokadhātu).

1.52. At that time our Bodhisat became a brahmin,

named Suruci. Saying to himself: 'I shall invite the Teacher',
he approached the Buddha, listened to his melodious religious
discourse and said: "Venerable Sir, tomorrow, kindly accept
my food as alms". 'O Brahmin! With how many bhikkhus do you
want!' responded the Buddha. The Brahmin Replied "Venerable
Sir! Any number, however, of bhikkhus who constitute your
retinue. At that time, there was the Teacher's first assembly
of disciples only. Therefore he replied: 'a hundred thousand
crores'. The Brahmin responded: 'Venerable Sir! Together
with all of them also please accept my food as alms. The
Master consented. The brahmin, on his way home after inviting
the Buddha for the next day's meal, reflected thus: "I am
capable of offering rice-gruel, cooked rice and curry, clothes,
etc., to that large number of bhikkhus; so far as seating
space is concerned what will happen?"

1.53. That thought of that brahmin

heated the stone-seat, similar to pale-yellow velvet, of the
king of devas, which stood on top of the heavenly height of
eighty four thousand leagues (yojana). Sakka saying to himself
'who, indeed, is desirous of my leaving this place'
looked about with his heavenly eyes and found the great man and
made himself apparent in front of him, holding a hatchet and an
axe, after having disguised himself as a carpenter, with this
idea: "The brahmin named Suruci, having invited the organisation
of bhikkhus led by Buddha, thought over seating space for them;
It befits me to go there and take a share of merit". The
carpenter asked: "Is there, indeed, any piece of work that
should be done for anybody on wages?" The great man saw him
and put this question to him: "What work will you do?" "To
me there is no technical work that could not intelligently
done. Whoever wants me to build a house or a pandal I know
how to do it for him", replied the carpenter, The great man
responded 'Well then, indeed, I have work to be done'. When
asked what the work was, the reply was:- 'For the next day
meal a hundred thousand crores of bhikkhus were invited by me;
you will build a pandal to get them seated.' The carpenter
complied: 'If you are able to pay me wages, I would
do the work'. When the reply was in the affirmative that he
could pay, the carpenter consented to do the work
and went and looked about for a suitable site. An area of
twelve thirteen yojanas in extent was of even surface, resembling
a circular mechanical aid to jhāna exercise (kasiņa maņ̄dala).
He looked at the site pondering: "On this area of land let a
pandal be made of seven kinds of gems to rise up". There and
then the pandal rose up, breaking open the earth. The gold
pillars of that pandal had on them silver capitals; silver
pillars had gold capitals; on the gem pillars were coral capitals
on the coral pillars were mouted ruby capitals and on the
pillars of seven gems were mounted capitals made of seven kinds
of gems. Thereafter, the pandal-builder looked at the structure
with the idea: 'Let there be a netted fringe of tinkling bells
hanging down at intervals inside the pandal". Thus, as he
looked about, the net of bells came hanging down. It emits
sweet sound of five kinds of musical instruments as and when
shaken by a tender breezwe. It seemed similar to the occasion,
when celestial songs were sung together. As and when it was
thought: "Let there be chains of sweet-scented garlands of
flowers hanging down here and there at intervals", there
appeared chains of flower-garlands hanging down. The builder
also contemplated: "Let seats and stands for bhikkhus numbering
a hundred thousand crores come up breaking open the earth".
There and then they all appeared. He planned thus also: "Let
there arise water vessels, one each at every corner". According-ly the water vessels did appear.

1.54. When he had finished ctreaing this much, he

went to the presence of the brahmin and said: "Come, my lord!
Look at your pandal and pay my wages". The great man went and had a look at the pandal. As
and when he looked at the pandal,
his entire body or physique became permeated permanently with
zest of five descriptions. Thereafter, when he had looked at the
pandal, this idea occurred to him: "This pandal was not built by
a human being. Due to my deep desire and my virtue, surely, the
mansion of Sakka must have become hot. Consequently, it must be
that this pandal was built by Sakka, King of devas". He
contemplated also thus: "In such a pandal as this one, however,
it is mnot befitting for me to offer charity for one day only,
I shall give offering for seven days". Offering of external
objects, indeed, even if it be so much as is not able to
satisfy the Bodhisats. On the other hand, there, namely, is
contentment to the Bodhisats as a result of their sacrifice at
the time of their giving away his decorated head after cutting
it off, or his annointed eyes after removing them, or his fleshy
heart after anointing it. Indeed, to our Bodhisat also in the
birth-story (Jātaka), of King Sivi, that charity, which consisted
in giving away daily five hundred thousand kahāpanas at the four
gates as well as in the middle of the city, was not able to bring
about his contentment in sacrifice. On the other hand, his
joyous laughter arose when he gave away his pair of eyes when
asked for by Sakka, King of devas, who came to him in the guise
of a brahmin. There was no change of mind even to the extent
of the tip of a hair. In this way, there is, namely, no
contentment to the Bodhisats as regards the offering given by
them. Therefore, that great man, also, gave charity known as
bouvine beverage (gavapāna) for seven days requesting the
Buddha and His disciples to sit down in that pandal, having
contemplated thus: "It befits me to give charity for seven
days to the bhikkhus numbering a hundred thousand crores".
The expression: gavapāna is to be interpreted as a specially
cooked eatable prepared with a few grains of rice along with
heated honey, powdered sugar and ghee thrown into the milk as
it became cooked to solidity in vast vessels
filled full with milk and mounted on ovens. However, human-
beings, by themselves were not able to hospitably offer it.
Togerther with the divine beings alternately, they catered.
The spacious area of twelve thirteen yojanas even was not
able to accommodate all the bhikkhus. Those bhikkhus, however,
took their seats by means of their own power. On the last and
final day, however, he had the begging bowls of all the bhikkhus
well washed and filled them for medicinal purpose with ghee,
fresh butter, oil, honey and molasses and offered them together
with sets of three robes. The robe-garments received by the
fresh bhikkhus of the clergy were worth a hundred thousand.

1.55. The Master, expressing thanks, investagated:

"This man gave such a great charity as this; who, indeed, will
he be?" and found out: "On a distant date, in future, a hundred
tousand aeons (Kappa) over and above two sets of innumerable
aeons (kappa) hence, he will become Buddha, Gotama, by name."
The Master called the great man and prophesied thus: "You
will become Buddha, Gotama by name, when a period of so long a
time had passed over." When the great man heard the prophecy,
he tought thus: "I am told that I shall be Buddha. What is
the use of the household life to me, I shall renounce and become
a recluse". He abandoned all his aforesaid prosperity like unto
a lump of saliva, became a recluse in the presence of the Master,
acquired the words of Buddha, attained super-knowledge as we;;
to Jhāna and at the end of the span of his life was reborn in
the Brahmā world.

1.56. The cuty of the Glorious Buddha Mańgala,

however, was known as Uttara. His father was Uttara by
name, also of the warrior (Khattiya) clan. His mother was
by name Queen Uttara also. Sudeva and Dhammasena were His
two chief disciples. His serving attendant was Pālita by name.
Siavli and Asoka were His chief female disciples. His tree of
enlightenment (bodhi) was the Iron-wook, Nāga tree. His body
was eighty eight cubits in height. He lived for ninety thousand
years. When He passed away into complete nibbāna, the ten
thousand world cycles unanimously became a mass of darkness
at once. In all the universes, there was weeping and lamenta-
tion of human beings.

"Subsequent on Koņ̄dañña, the Leader, Mańgala,

by name, dispelled darkness in the world and
held aloft the torch of righteousnesss (dhamma)"

1.57. The Master Sumana, by name, arose in the world

subsequent upon the complete passing away into nibbāna of that
glorious Buddha after thus darkening the ten thousand world
element. His assembly of disciples were also three in number.
In the first assembly, there were a hundred thousand crores of
bhikkhus. In the second assembly on the golden mountain there
were ninety thousand crores. In the third, there were eithty
thousand crores. At that time, the Great Being was a king of
dragons, (nāgarājā), of high magical potency and great power,
Atula by name. That king of dragons heard about the appearance
of Buddha, went out of his mansion of dragons surrounded by his
company of relatives, offered great charity accompanied
by heavenly music, made an offering of a pair of robes each to
that glorious Buddha as well as His retinue of a hundred thousand
crores of bhikkhus and established himself in the three-gem
refuges. That Master also prophesied to him thus: "You will
become Buddha in time to come". The city of that glorious
Buddha was mekhala by name. His father was King Sudatta by
name. His mother was a queen named Sirimā. Sarava and Bhāvitatta
were His two chief disciples. Udena was His serving attendant.
Soņā and Upasonā were His two chief lady-disciples. His bodhi
tree was the iron-wood tree (nāgarukkha). His body was ninety
cubitsin height. his span of life was ninety thousand years.

Subsequent upon Mańgala, there came the Leader

Sumana, the most excellent among all living bings,
peerless in all righteousness, (dhamma).

1.58. Next to Him, there arose the Master Revata,

by name. His assemblies of disciples were also three in number.
In the first assembly the number was incalculable. In the second
there were a hundred thousand crores of bhikkhus. Similar in num-
ber was the third. At that time, the bodhisat became a brahmin,
Atideva By name. Having heard the preaching of Dhamma made by
the Master, he became established in the Triple-Gem Refuges.
Placing his clasped hands on his head, he heard the Buddha
praising the abandonment of depravity (kilesa) and honoured Him
with his upper garment. That Buddha also prophesied to him that
he would become Buddha. The city of that glorious Buddha was
known as Sudhaññavatī. His father was Vipula by name, of the
warrior clan (khattiya). His mother was known as Vipulā. Varuņa
and Brahmadeva were His two chief disciples. Sambhava was the
name of His serving attendent. Bhaddā and Subhaddā were His two
chief female disciples. His bodhi was the Iron-wood tree
(Nāgarukkha). His span of life was sixty thousand years.

"Next after Sumana was the Leader Revata. The most

excellent conqueror was he, incomparable, unequaled and
peerless.
 1.59. Next after Him, there arose the Master, named
Sobhita. His assemblies of disciples were three in number also.
In the first assembly, there were a hundred crores. In the
second, there were ninety crores. In the third, there were
eighty crores. At that time, the Bodhisat became a brahmin
named Ajitra. He listened to the Master's religious discourse,
got established in the refuges and gave a great charity to the
organisation of bhikkhus headed by Buddha. That Buddha also
prophesied that he would become Buddha. The city of that
glorious Buddha was known as Sudhamma His fater was king
Sudhamma by name. His mother was named Queen Sudhammā also.
Asama and Sunetta were His two chief disciples. Anoma by name
was His service-attendant. Nakulā and Sujātā were His two
chief female disciples. The iron-wood tree (Nāgarukkha)was His
Bodhi. His body was fifty eight cubits in height. His span
of life was ninety thousand years.

Next after Revata, there arose the Leader named

Sobhita. Tranquil-minded was he, with self-
determination. He was peerless with no rival
for Him.

1.60. Subsequent upon that Buddha, when a long period

of innumerable aeons had passed over, there appeared, in a single
kappa, three Buddhas: Anomadassī paduma and Nārada. Three
assemblies of disciples existed for the glorious Buddha
Anomadassī: In the first assembly there were eight hundred
thousand bhikkhus. In the second there were seven and in the
third six. At that time the Bodhisat became an ogre army-
general, who was magically mighty and greatly powerful. He
was the supreme chief of innumerable thousands of crores of
ogres. That ogre-general heard that Buddha had arisen, came
and gave a great charity to the congregation of bhikkhus headed
by Buddha. That buddha also prophesied that he would become
Buddha in time to come. The city of the glorious Buddha
Anomadassī, was Candavatī by name. The king named
Yasavā was His father. The queen named Yasodharā was His
mother. Nisabha and Anoma were His two chief disciples.
The atteņdant at His service was Varuņa by name. Sundarī
and Sumanā were His two chief female disciples. The tree
Pentaptera Arjuna was His bodhi tree. His body was fifty eight
cubits in height. His span of life was a hundred thousand years.
The next omniscient Buddha, the most excellent
among men, after Sobhita, was Anomadassī, of
immeasurable reputation, powerful and difficult
to excel.
 1.61. Next after Him, the Master, Paduma, by name,
arose. His assemblies of disciples also were three in number.
In the first assembly, there were a hundred thousand crores of
bhikkhus. In the second there were three hundred thousand
In the third, there were two hundred thousand bhikkhus, who
did not well in villages but lived as forest-dwellers in very
deep forests. At that time the Bodhisat was a lion. His mind
became full of faith, when he saw the Master enjoying. His
own attainment of completely immortal peace (nirodhasamāpatti)
paid homage to Him, circumambulated Him, became full of zest,
accompoanied by mental delight, rqared the roar of a lion thrice,
did not abandon for seven days his zest, did not depart
for his hunting round, did complete sacrifice of his life and
stood attending on the glorious Buddha. The Master, on the
expiry of seven days rose from His enjoyment of immortal
bliss (nirodha) looked at the lion and bethought Himself:
"This one will provoke mentally its faith in the congregation
of bhikkhus also and worship the clergy; let the concourse of
bhikkhus come over here." Immediately then, all the bhikkhus
came. The lion also made his mind become full of faith in
the congregation of bhikkhus. The master looked into its
mind and prophesied: "It will become Buddha in future."
The city of the glorious Buddha Paduma was Campaka
by name. The king named Asama was His father. the Queen
named Asamā was His mother. Sāla and Upasāla were His chief
disciples. His attendant to serve Him was Varuņa by name.
Rāmā and Surāmā were His two chief female disciples. Sona
tree was His bodhi tree. His body was fifty eight cubits in
height. A hundred thousand years long was the span of His life.

The next omniscient Buddha, the most excellent

among men, after Anomadassī was Paduma, by name,
the peerless personage with no rival.

1.62. Next after Him the Master named Nārada arose.

His assemblies also were three in number. In the first assembly
there were a hundred thousand crores of bhikkhus. Ninety
thousand crores were in the second and eighty thousand crores
in the third. At that time, the Bodhisat renounced the world,
became a hermit-recluse, became conversant in the practice of
the eight kinds of jhānas and in the five kinds of super-
knowledge. he gave a great offering to the congregation of
bhikkhus headed by Buddha and honoured them with red sandal-
wood. That Master also prophesied to him that he would become
buddha in future. The city of that glorious Buddha was Dhanññvatī
by name. His father was of warrior clan (khattiya) sudeva, by
name. The queen named Anomā was His mother. Bhaddasāla and
Jitamitta were his two chief disciples. His attendant at His
service was Vāsetthţţha by name. Uttarāand Phaggunī were His two
chief female disciples. The great Sona tree was His bodhi. His
ninety thousand years.

"The Omniscienet Buddha, the most cellent among

men, next after Paduma, was Nārada by name, peerless
and rivalless."

1.63. After the demise of Buddha Nārada, on the

expiry of a hundred thousand kappas, there arose a single
Buddha only Padumuttara, by name in a certain kappa. There
were therr assemblies of disciples of that Buddha also. In
the first assembly, there were a hundred thousand crores of
bhikkhus. In the second assembly on the Vebhāra hill, there
were ninety thousand crores and in the third, eighty thousand
crores. At that time, the Bodhisat became a great citizen
of wealth, named Jāţila, who gave charity ncluding robes to
congregation of bhikkhus headed by Buddha. That Master also
prophesied to him that he would become Buddha in future. In
the days of the glorious Buddha Padumuttara, however, there
were, namely, no heretics. All celestial and human beings went
to Buddha alone for their refuge. His city was Hamsavatī by
name. His father was a king of warrior clan (khattiya) named
Ānanda. The Queen, named Sujātā, was His mother. Devala and
Sujāta were His two chief disciples. Sumana was the name of
the attendant at His service. Amitā and Asamā wer His two
chief female disciples. Sal tree was His bodhi tree. His body
was fifty eight cubits in geight. the rays of his bodt spread
all around to the extent of twelve leagues (yojana). His span
of life was ten thousand years.

In the wake of Nārada, the omniscient Buddha, the

most excellent man, Padumuttara by name, became
the Conqueror, similar to the ocean, imperturbable.

1.64. In the wake of his demise, on the expiry of

thirty thousand aeons (kappa), there arose, in a single aeon
(kappa) two Buddhas: Sumedha and Sujāta. There were three
assemblies of disciples for Sumedha also. In the first assembly,
there were a hundred crores of arahats,free from cankers (āsava),
in the city of Sudassana. In the second, there were ninety
crores and in the third, eighty crores. At that time the Bodhisat
was a young man, named uttara, who spent his wealth of eighty
crores out of his buried treasure in giving great charity to the
congregation of monks, headed by Buddha. He then listened to
the Dhamma, established himself in the refuges, renounced the
world and became a recluse. That buddha also prophesied that
he would become buddha in future. The city of the glorious
Buddha Sumedha was Sudassana, by name. the king named Sudatta
was His father. The Queen named Sudattā also was His mother.
Saraņa and Sabbakāma were His two chief disciples. Sāgara was
in His service. Rāmā amd Surāmā were His two chief female
disciples. The tree of Nipa variety (or speces of Asoka tree)
was his bodhi tree. His Body was eighty eight cubits in height.
His span of life was ninety thousand years.

Next to Padumuttara, the Leader was Sumedha.

Difficult to attack was the Sage of mighty
power, the most excellent among all men.

1.65. In His wake, the Master, named Sujāta, arose.

His assemblies of disciples were three in number also. In the
first assembly, there were sixty hundred thousand bhikkhuys. In
the second, there were fifty and in the third forty. At that
time the Bodhisat became a universal monarch, who, on hearing
that Buddha had arisen, approached Him, listened to the dhamma
gave away as charity his sovereignty over the four great islands
together with his seven kinds of royal bejewelled reaglia to the
congregation of monks headed by Buddha and became a recluse in
the presence of the Master. All the residents of his kingdom
took hold of the products of their country, gave great offerings
at all times to the congregation of monks headed by Buddha,
performing the duties of the entire monastic establishmant.
That Master also prophesied to him that he would become Buddha
in future. Sumańgala was the name of that glorious Buddha's
city. The king, named Uggata, was his father. His mother was
Pabhāvatī by name. Sudassana and Sudeva were His two chief
disciples. Nārada was attendant at His service. Nāgā and
Nāgasamālā were His two chief female disciples. The gerat
bamboo tree was His bodhi. It is said that He shone forth
like unto a bunch of peacock's tail feathers over a tender
apertured solid-trunk of tree with big branches going out
therefrom. The body of that glorious buddha was fifty cubits
in height. His span of life was ninety thousand years.
In that self-same Maņ̄dakappa, the Leader,
named Sujāta was lion-jawed and bull-bodied.
Difficult to defeat was he, who had no equal.

1.66. In the wake of His demise, eighteen hundred

aeons(kappa) later, three Buddhas arose in a single aeon (kappa):
Piyadassī, Atthadassī and Dhammadassī. There were three assemblie
of disciples for the glorious buddha Piyadassī also. In the first
assembly there were a hundred thousand crores of bhikkhus. In the
second there were ninety crores and in the third eighty crores
At that time, the bodhisat was a young man, named Kassapa, com-
pletely conversant in the three Vedas, who listened to the
religious discourse of the master, built a monastery for the
clergy, completely sacrificing his wealth of a hundred theousand
crores and established himself inthe refuges and precepts.
thereupon, the Master prophesied to him that he would become
buddha on the expiry of eighteen hundred aeons(kappa). The city
of that glorious buddha was Anoma, by name. The king, named
Sudinna, was His father. His mother was Candā, by name. Pālita
and sabbadassī were His two chief disciples. Sobhita was the
name of His attendant at His service. Sujāta and Dhammadinna
were his chief female disciples. The Kakudha tree was His bodhi
tree. His body was eighty cubits in height. His span of life
was ninety thousand years.

In the wake of Sujāta, there arose Piyadassī of great

reputation, the leader of the world, who became
enlightened by Himself, the peerless unequal,
who was difficult to defeat.

1.67. In the wake of His demise, there arose the

glorious Buddha, named Atthadassī. There were three assemblies
of disciples for Him also. In the first, there were ninety-
eight hundred thousand bhikkhus. In the second there were
eighty eight hundred thousand and the same number in the third.
At that time the Bodhisat became a hermit, named susima, of
great magical powers. He brought an umbrella of celestial
coral tree-blossoms from the world of devas and offered it
to the Master. That Buddha also prophesied that he would become
buddha in future. The city of that glorious Buddha was Sobhana,
by name. The king, named Sāgara, was His father. His mother
was Sudassanā, by name. Santa and Upasanta were His two chief
disciples. Abhaya was the name of His attendant at His service.
Dhammā and Sudhammā were His two chief female disciples. champaka
tree was His bodhi tree. His body was eighty cubits in height.
His bodily rays stood pervading at all times all round Him to the
extent of a league (yojana). His span of life was a hundred
thousand years.
In that self-same maņ̄da kappa, the Bull among men,
Atthadassī, having dispelled the great darkness,
attained the most excellent self-enlightenment
and became Buddha.

1.68. In His wake, later, the Master,named Dhammadassī

arose. There were three assemblies of disciples for Him also.
In the first, there were a hundred crores of bhikkhus. In the
second, there were ninety crores and in the third, eighty crores.
At that time, the Bodhisat was Sakka, king of devas, who made
offerings to the Buddha honouring Him with celestial scents and
flowers as well as, with celestial music. That Master also
prophesied to him that he would become Buddha, in future. The
city of that glorious Buddha was Saraņa, by name, The king,
named Saraņa, was His father. The queen, named Sunandā, was
His mother. Paduma and Phussadeva were His two chief disciples.
Sunetta was the name of His attendant at His service. Khemā and
Subbanāmā were His two chief femal disciples. The red-sprouting,
Rattańkura, tree was His bodhi. It was also called the red
amaranth tree (Bimbijāla). His body was eighty cubits
in height. A period of a hundred thousand years was His span
of life.

"In that self-same maņ̄dakappa, Dhammadassī of

great reputation, dispelling the blinging darkness,
shone forth in the world together with the world of
devas."

1.69. Subsequent to Him, on the expiry thence of

ninety four aeons (kappa), there arose in a single kappa, a
solitary omniscient buddha only, Siddhattha, by name. There
were three assemblies of disciples for Him also. In the first
asssembly, there were a hundred crores of bhikkhus. In the
second, there were ninety crores and in the third eighty crores.
At that time, the Bodhisat became a hermit known as Mańgala,
who had potent power and was endowed with strength of super-
knowledge. He brought the great eugenia (jambu) fruit and
offered the same to the Tathāgata. The Master enjoyed that fruit
and prophesied that the hermit would become Buddha on the expiry
of ninety four aeons (kappa). the city of that glorious Buddha
was Vebhāra, by name. The king, named Jayasena, was His father.
The queen, named Suphassā, was His mother. Sambala and Sumitta
were His two chief disciples. His attendant in service was
Revata, by name, Sīvaiā and Surāmā were His two chief female
diciples. The tree Pterospermum Acerifolium, (Kaņikāra) was
His bodhi. His body was sixty cubits in height. A period of
a hundred thousand years was His span of life.

"In the wake of Dhammadassī, there arose the

world leader Siddhattha, disoelling all darkness
like unto the sun coming out of the clouds."

1.70. Later, after His demise, on the expiry, thence,

of ninety two aeons (kappa), there arose two Buddhas: tissa and
Phussa, in a single aeon (kappa). The glorious Buddha Tissa had
three assemblies of disciples. In the first assembly of bhikkhus,
there were a hundred crores. In the second there were ninety
crores and in the third eighty crores. At that time, the Bodhisat
became a king of the warrior (khattiya) clan, of great wealth and
reputation, known by the name of Sujāta. That king renounced the
world and became an ascetic. when he attained the height of
great magical powers, he heard of the appearance of Buddha.
Bringing with him celestial coral flowers, lotuses and lilies,
he offered them to the Buddha, who was then moving about amidst
the four categories of assemblies. He made for the Buddha a flow-
er ceiling in the sky. That Master also prophesied to him that
he would become Buddha on the expiry of ninety two aeons (kappa)
thence. The city of that glorious Buddha was known as Khema. The
king of the warrior (khattiya) clan, named Janasandha was His
father. the queen, named Padumā, was His mother. brahmadeva
and Udaya were His two chief disciples. The attendant in His
service was Sumana, by name. Phussā and Sudattā were His two
chief female disciples. The tree Pentaptera Tomentosa (Asana)
was His bodhi tree. His body was sixty cubits in height. A period
jof a hundred thousand years was His span of life.

"In the wake of Siddhattha, there arose the

leader of the world, the peerless Tissa, who
had no rival, whose reputation was immeasurable
and whose power was endless"

1.71. Next to Him, afterwards, the Master, Phussa,

by name, appeared. He also had three assemblies of disciples.
In the first assembly, there were sixty hundred thousand bhikkhus In the second, there were fifty
and in the third, thirty two.
At that time, the Bodhisat was a king of the warrior (khattiya)
class, Vijitāvī, by name, who abdicated his great sovereignty,
became a monk in the presence of the master, acquired the knowledge of the three piţaka and
perfomed the preaching of Dhamma to the big body of people . He fulfilled the perfection in
precepts also . That Buddha also prophesied to him that he would
become Buddha. The city of that glorious Buddha was Kāsi, by name. The king, named
Jayasena, was His father. His mother', name was Sirimā. Surakkhita and Dhammasena were His
two chiet disciples. His attendant in service was Satiya, by name. Cālā and Upacālā were His two
chief female disciples. Emblic myroba.lan (Āmalaka) tree was His bodhi three. His body was
fifty eight cubits in height. A period of ninety thousand years was His life-span.
In that self-same Maņ̄dakappa, there arose
the unsurpassable Master, Phussa, thhe leader
of the world, who was peerless, with no one
as His equal.
 1.72 Subsequent upon His demise, ninety one aeons (kappa) later, there arose the glorious
Buddha, Vipassī, by name. There were thr;ee assem;blies of disciples for Him also. In the first
assembly, there were sixty eight hundred thousand bhikkhus. IIn the second, there were a
hundred thousand and in the third, eighty thousand. At that time, the Bodhisat because a king of
dragons (nāgarājā), named Atula, who was ***************(Pg.76) mighty and of great power.
That king offered as charity, to the glorious Buddha, an excellent stool, made of gold and inlaid
with seven kinds of gems. That Buddha also, prophesied to him that he would become Buddha
ninety one aeons (kappa) thence. The city of that glorious Buddha was Bandhumatī, by name.
The king, named Bandhumā, was His father. His mother was named Bundhumatī. ***********
************** ******************* (Pg.76). His attendant in service was Asoka, by name.
Candā and Candamittā were His two chief female disciples. The trumpet flower (Pāţali) tree was
His bodhi tree. His body was eighty cubits in height. His bodily rays stayed always pervading an
area of seven leagues (yojana). A period of eighty thousand years was His life-span.

"In the wake of Phussa, the omniscient Buddha

Vipassī, by name, who was the most excellent
among men and who possessed spiritual insight
arose in the world".

1.73. Subsequent to Him, thirty one aeons (kappa) afterwards, there were two Buddhas:
Sikhī and Vessabhū. There were three assemblies of disciples for the Buddha Sikhī also. In the
first assembly, there were a hundred thousand bhikkhus. In the second, there were eighty
thousand and in the third, seventy thousand. Af that time, the Bodhisat became king, Arindama,
by name, who sponsored a great charity including the offering of robes to the congregation of
monks, headed by Buddha. In giving away his royal elephant decorated with seven kinds of
gems, he donated also that elephant load of utensils allowable to the bhikkhus. That Buddha also
prophesied to him that he would become Buddha at the end of thirty one aeons (kappa) thence.
The city of that glorious Buddha, however, was Aruņavatī, by name. The king of the warrior
(khattiya) class, Aruna by name, was His father. His mother was known as Pabhāvatī. Abhibhu
and Saŋbhava were His two chief disciples. His attendant in service was Khemańkara, by name.
Sakhilā and Padumā were His two chief femal disciples. The white lotus (Puņ̄darika) tree was
His bodhi. His body was seventy cubits in height. His bodily rays stayed pervading an area of
three leagues (yojana). A period of seventy thousand years was His life-span.

"In the wake of Vipassī, the omniscient Buddha,

the most excellent among men, the Congueror,
called Sikhi, arose. He was peerless and had
no rival."

1.74. In the wake of His demise, there arose the M:aster, Vessabhū by name. There were
three assemblies of disciples foor Him also. In the first assembly, there were eighty thousand
bhikkhus. In the second, there were seventy and in the third, sixty. At that time, the Bodhisat was
a king, Sudassana, by name, who gave a great charity including robes to the congregation of
clergy headed by Buddha. The king became a recluse in His presence and being endowed with
the quality of good conduct, became full of considerable zest in abundance in the Buddha-gem.
That Buddha also prophesied to him that he would become Buddha, thirty one aeons (kappa)
thence. The city of that glorious Buddha was Anoma, by name. The king, named Suppatita, was
His father. His mother was Yasavatī, by name. Soņa and Uttara were his two chief disciples.
Upasanta was the name of His attendant in service. Rāmā and Surāmā were His two chief female
disciples. The sal tree was His bodhi tree. His body was sixty cubits in height. A period of sixty
thousand years was His life-span.

"In that self-same Maņ̄da kappa, there arose in

the world, that Conqueror, known by the name of
Vessabhū, who was peerless, without a rival."

1.75. Next to Him, subsequently, there arose, in this aeon (kappa), four Buddhas:
Kakusandha, Koņāgamana, Kassapa and our gloricus Buddha Gotama. There was only one
assembly of disciples for the glorious Buddha, Kakusandha. In that single assembly there were
forty thousand bhikkhus. At that time, the Bodhisat was a king, named Khema, who gave a great
charity, comprising begging bowls and robe-garments as well as such medicines as eye-drops
etc., to the congregation of bhikkhus, headed by Buddha, listened to the religious discourse,
delivered by the Master and became a monk. That Master also prophesied to him that he would
become Buddha. The city of the glorious Buddha *********888(79) was Khema, by name. The
Brahmin, named Aggidatta was His father. The brahmin lady, named Visākhā, was His mother.
Vidhura and Sañjivan were His two chief disciples. His attendant, serving Him was Buddhija, by
name. Sāmā and Cammā were His two chief femal disciples. The tree Acacia Sirissa was his
bodhi tree His body was forty cubits in height. A period of forty thousand years was his life-
length.

In the wake of Vessabhū, there arose the omniscient

Buddha, the most excellent among men, known by the
name of Kakusandha, who was, incomparable and difficult
of defeat.

1.76. Next to Him subsequently, there arose the Master Koņāgamana. There was only one
assembly for Him also. In that single assembly of His, there were thirty thousand bhikkhus. At
that time, the Bodhisat was a king named Pabbata, who, surrounded by his mutitude of ministers,
went to the presence of the Master, listened to the preaching of dhamma, invited the
congreagtion of bhikkhus headed by Buddha, performed a great charity, offered begging bowls,
Chinese woolen garments, silk-velvet fine pieces of cloth as well as golden woolen cloth and
became a recluse in the presence of the Master. That Buddha also prophesied to him that he
would become Buddha. The city of that glorious Buddha was Sobhavatī, by name. The brahmin,
named Yyaññadatta was His father. The brahmin lady, named Uttarā, was His mother. Bhiyyasa
and Uttara were his two chief disciples. Serving as attendant to Him was Sotthija, by name.
Samuddā and Uttarā were His two chief female disciples. The fig (Udumbara) tree was His
bodhi. His body was thirty cubits in height. His life-length was thirty thousand years.

In the wake of Kakusandha, the omniscient Buddha,

the most excellent among men, the Conqueror
Koņāgamana by name, the eldest in the world,
the bull among men, arose.
 1.77 Next to Him, afterwards, the Master, named Kassapa arose. There was only one
assembly of disciples for Him also. In that assembly, there were twenty thousand bhikkhus. At
that time, the Bodhisat was a young man named Jotipāla, who was proficient in the three vedas,
well known on the surface of the earth as well as in the sky and was a friend of the potter,
Ghaţikāra. With him, he approached the Master, listened to the religious discourse, became a
recluse, of ever-ready effort, acquired the knowledge of the three piţakas, and made the
dispensation of Buddha shine by being efficient in all kinds of duties and responsibilities. That
M:ast also prophesied to him that he would become Buddha. The native city of that glorious
Buddha was Benares, by name. The brahmin, named Brahmadatta, was His father. The brahim
lady, named Dhanavatī, was His mother. Tissa and Bhāradvāja were His two chief disciples His
attendant serving Him was Sabbamitta, by name. Anulā and Uruvelā were His two chief female
disciples. The Nigrodha banyan tree was His bodhi tree. His body was twenty cubits in height,
His length of life was twenty thousand years.

In the wake of Koņāgamana, the omniscient Buddha,

the most excellent among men, named Kassapa by clan,
the king of Dhamma, the maker of light, arose.

1.78. In the kappa, however, when the Dasabala Dīpańkara arose, in that kappa, other
three Buddhas also appeared. In their presence there was no prophecy for the Bodhisat. That is
why, they were not shown here. In the commentary aţţhakathā, however, this statement was
made about all Buddhas also beginning from Taņhańkara; thus:-

"Taņhańkara, Medhańkara and then also Saraņańkara

as well as the omniscient Buddha Dīpańkara, Koņ̄dañña,
the most excellent of men, Mańgala and Sumaña, Revata
and Sobhita, the sage, Anomadassī, Paduma, Nārada and
Padumuttara; Sumedha and Sujāta as well as Piyadassī,
of great reputation, Atthadassī, Dhammadassī and
Siddhattha, the leader of the world; Tissa and the
Omniscient Buddha Phussa. Vipassī, Sikhī and Vessabhū;
Kakusandha, Koņāgamana and also the leader Kassapa;
these were the omniscient Buddhas, who were free from
lust (rāga) and well-composed, who arose like unto
the sun of hundred rays, the dispellers of dense
darkness. Having lit themselves like unto a mass
of fire, they, along with their disciples, passed away
and entered the immortal bliss (nibbāna).

1.79. There, our Bodhisat, having made his aspiration in the presence of twenty four
Buddhas, beginning with Dīpańkara, had spent a long period of one hundred thousand kappas
beyond four innumerable world cycles. There was no other Buddha, except this omniscient
Buddha on the near side, however, of the glorious Buddha Kassapa. Thus, the Bodhisat obtained
prophecy in the presence of twenty four Buddhas, beginning with Dīpańkara. Hence this
statement:

"His ardent aspiration became accomplished due to

 the combination of eight conditions, (dhamma):
(1) humanhood (2) sex perfection (3) causal
circumstance (4) seeing the Master (5) monkhood
(6) personal attainment of virtue (7) aspiration
and (8) harbouring desire."

Having combined these eight condition (dhamma), and with the ardent aspiration made at the
feet of Buddha Dīpańkara, making effort, saying: "Now, I shall investigate hither and thither the
deeds usually done by previous Buddhas, he, then, saw, on investigation, that it was the
perfection in charity, first of all. Thus, the deeds (dhamma) done by the previous Buddhas
beginning with perfection in charity was discovered. Fulfilling those perfections the Bodhisat
went on till he came to his existence of king Vessantara. Having come (to that destination) also,
whatever benefits of the Bodhisats, who made ardent aspirations there, were, all of them
deserved praise:

"In this way, men, guided to go by bodhi

(enlightenment), endowed with all characteristics,
in going their rounds of repeated rebirths for a
long period of time even to the extent of hundreds
of crores of aeons (kappa), were not reborn in the
avīci hell; similarly also, in the group of purgatories
situated in the space between single worlds (lokantara)
They did not become very thirsty petas, who suffered
from hunger and **Pg.82, nor did they become titans,
(Kālakañjaka). They did not become small living
creatures; even if they ***Pg.82 ill-fated. When born
among men, they did not become congenitally blind;
They had no ear-deficiency not did they become dumb.
They never had to become women, ***Pg. did they become
******Pg.82 those ****** of double ****** *******Pg.82.
Men guided by bodhi, escaped *****Pg.82 (anantarika)
retributions; their sphere of activities everywhere
being pure and clean. They did not follow wrong
views; they understood the workings action
(kamma). Even when they enjoyed the bliss of
heaven they were not reborn in the Assñña brahmā
world where physical forms only exist. There
does not exist *******Pg.82 circumstancial cause
in the divine Suddhavāsa Brahmā worlds. Good
people are prone toward renunciation; they are
detached from existences, great and small
(bhavābhava); they practise all practices
beneficial for the world and fulfill all
perfections".

1.80. Our Bodhisat came only after reaping those benefits. While he was fulfilling the
perfections, at the time when he was the brahmin Akitti, at the time when he was the brahmin
Sańkha, at the time when he was king Dhanañjaya, at the time when he was king
Mahāsudassana, at the time when he was Mahāgovinda, at the time when he was the great king
Nimi, at the time when he was prince Candakumāra, at the time when he was the b;anker
Visayha, the time when he was king Sivi, at the time when he was king Vessantara, there was,
namely, no limit in the fulfilling the perfection in giving charity. His unlimited fulfilment of the
perfection in charity is certainly evident, of course, in the birth-story of the wise hare
(sasapaņ̄ditajātaka):

"Seeing the seeker of alms-food approaching me,

I completely sacrificed my own body. There is
no charity similar to mine. This is my perfection
in the giving of charity."

In this way there occurred the height of perfection, the fulfilment of offering charity (dāna
pāramitā) to the Bodhisat making an entire sacrifice of himself. In that self-same manner, at the
time of his becoming dragon (Nāga) king Sīlava. at the time of his becoming dragon (Naga) king
Campeyya, at the time of his becoming dragon (Nāga) king Bhūridatta, at the time of his
becoming elephant king Chaddanta, at the time of his becoming prince Jayaddisa, at the time of
his becoming young prince Alīnasattu, there was no limit in fulfilling the perfection in moral
precept (sīlapāramī). His unlimited fulfilment of perfection in precepts, however, is certainly
evident, ofcourse, in the birth-story (jataka) It of ************(Pg.84) :-

Though being pierced (vijjhayanta) by stakes (sūla),

though aimed at as target by javelins, I do not feel
angry with sons of villagers; this is my perfection
in precepts.

While in this way, he was performing complete sacrifice of himself, there arose, namely,
the highest height of perfection in his fulfilling the perfection in precepts (sīlapāramitā).
Similarly also, at the time when he was the young man Somana, when he was the young man
Hatthipāla, when he was the wise man Ayoghara, he gave up the great sovereignty. There was no
limit in his fulfilling of perfection renunciation. His unlimited fulfilment of perfection in
renunciation, however, is certainly evident, of course, in the birth story (Jātaka), of
Cūlasutasoma:-

"I discarded the great sovereighty, which had come

into my hands, like a lump of saliva. There was
no clinging attachment (laggana) consequent upon
my sacrifice. This is my perfection in renunciation."

While in this way, he was rejecting king ship without any hitch, there arose the (height) of
perfection in his fulfilling the perfection in renunciation (nekkhammapāramī). Similarly also, at
the time when he was the wise minister Vidhūra, when he was the wise man mahāgovinda, when
he was the wis;e man Kuddāla (or Kudvāla), when he was the wise man Araka, when he was the
wandering ascetic Bodhi and when he was the wis;e man mahosadha, there was
*********(Pg.85) no limit in ***************(Pg.85) his fulfilling of the perfection in
learning. His unlimited fulfilment of perfection in learning, however, is certainly evident,
ofcourse, in the birth-story (Jātaka) of Sattubhasta, at the time when he was the wise man
Senaka:

Investigating by means of my learning, I set

the brahmin free from suffering. There is
nothing to me equal to learning. That is my
perfection in learning.

While he was showing the snake which had gone into the sack (basta, there arose
********(Pg.85) the *********(Pg.85) height of perfection in his fulfilling the perfection in
learning (paññapāramitā). Similarly, there was ********(Pg.85) no limit in ********(Pg.85) his
fulfilling the perfection in exertion etc. His unlimited fulfilment of perfection in exertion,
however, is certainly evident, ofcourse, in the birth-story (jātaka) of Mahājanaka:

"Entirely also, every human-being got killed

amid a large expanse of water, whose bank was
invisible. There was no difference to my mind.
This is my perfection in extertion."

While he was crossing the great ocean in this way, there arose **********(Pg.85) the
**********(Pg.85) height of perfection in his fulfilment of the perfection in exertion (vīriya
pāramitā). In the birth-story (Jātaka) of Khantivādī:

"I did not feel angry with kāsi king when he cut
me down with a sharp are without any motive
(cetanā) even. This is my perfection in patience."

As he was enduring great suffering as if without any motive (cetanā) in this way, there arose
**********(Pg.86) the highest height in his fulfilment of perfection in patience. In the birth-
story (Jātaka) of Mahāsutasoma:

"I had the one hundred and one monarchs of

warrior (khattiya) class set free, sacrificing
my life, in preserving my truthful statement.
This is my perfection in truth.

While he was thus preserving truth, sacrificing his life, in this way, there arose
**********(Pg.86) the **********(Pg.86) height in the perfection in truth. In the life-story
(Jātaka) of Mūgapakkha (on the side of being dumb).

"Not because detestable to me were my mother and father

neither was the great regal glory also not detestable,
Omniscience was dear to me. Therefore, indeed,
I made my self-resolution."
While he was making that self resolution, sacrificing even his life in this way, there arose
*******(Pg.86) the highest height of perfection in the perfection in self-determination. In the
life story (Jātaka), of Suvaņņasāma:

"Nobody intimidated me; neither was I afraid

of anybody; being quite firm i.e. supported
(patthaddha) by the strength of loving kindness,
I lived with joy in the forest at that time."

While he was practising loving kindness without any regard for his own life in this way, there
arose ********(Pg.87) the ********(Pg.87) height of perfection in the perfection in loving
kindness. In the life story (Jātaka) of Lomahaŋsa:

"I made my bed to lie down in a cemetry comparing

myself with bones of a corpse. Having reached'
'rounds of the ox' (gamaņ̄dala) they showed me many
forms (rūpam)"

While he was not going beyond equanimity inspite of the provocation of pleasure and pain by the
village boys with spittle (niţţhubhana) etc., as well as with offerings of flower-garlands and
perfumes, etc., in this way, there arose, however, the height of perfection in fulfilling the
perfection in equanimity. Here, this is in frief. Extensively, however, the matter should be
construed from the Cariya Paţaka. Having thus fulfilled the perfections, he stood in the 'body' of
king Vessantara:

"The earth, unintentionally, without comprehending

pleasure and pain, quaked seven times. That also
happened on account of the strength of my charity."

Having thus done great meritorious deeds that caused the quaking of the great earth, etc., and
passing away thence at the end of his life-span, he was reborn in the Tusita heavenly mansion.
Thus, (passed) the period commencing from the foot of the Buddha Dīpańkara up to this rebirth
in the heavenly city of Tusita. So much of the episode should be understood as Remote Preface,
by name.
Here ends the discourse on remote-preface.

2. Discourse on the Nonremote Preface.

2. While, however, Bodhisatta was still living in the celestial city of Tusita, there arose what is
called Buddhati-tidings (Buddhakolāhala). Indeed, there used to arise in the world three great
tidings (kolāhala); the tidings of the end of the world, the tidings of the appearance of a Buddha,
the tidings of a world king. Therein, this *******(Pg.88) is the tidings of the end of the world:
"With the lapse of a hundred thousand years, there will be an upheaval of kappa"; thus the devas
of the sensual heaven (kāmāvacara deva) Lokabyūhā, by name, with their heads loose (mutta),
with dishevelled hair (vikiņņa) wearing weeping faces, wiping their tears with their hands,
dressed in red lower-garments, bearing unsightly appearances and expression, wandering about
the streets of human-beings, would inform in this light: "Oh my dear friends! With the lapse of a
hundred thousand years hence, there will be upheaval of kappa; this world will come to ruin; the
mighty ocean also will dry up; this great earth also, as well as Sineru, the monarch of mountains,
will get burnt up and destroyed; there will be ruination of the world up to the brahmā heavens.
My dear friends! Do develop loving kindness, sympathy, joy and equanimity. Serve and support
your mother and father. Do be respectful to elders in ;the family. This is tidings of the end of the
world. The guardian divinites of the world would go about proclaiming aloud: "My dear friends!
With appear in the world" They do so when such a phenomenon was to happen a thousand years
later. This is the tidings of the appearance of a Buddha. Should a universal monarch appear with
the lapse of a hundred years, divine beings would go about proclaiming aloud: "My dear friends!
With the lapse of a hundred years hence, a world-king will appear in the world." This is tidings
of the appearance of a world-king. These are the three great tidings (kolāhala).

2.1. The celestial-beings of the entire one hundred thousand universes (cakkavāļa) on
hearing the tidings of the appearance of Buddha, out on the three tidings unitedly assembled
together and made their request after approaching Him, when they came to know that such a one
would become Buddha. They made the request also, they did so, as and when the fore omens
(pubba-nimitta) had arisen. At that time, however, all of them in each universe (cakkavāļa)
including the four great kings, Sakka, Suyāma, Santussita, Sunimmita, Vasavatti and Brahmā,
met together in a certain universe (cakkavāļa) went to the presence of the Bodhisat in the Tusita
heaven and made their request. "My dear friend! By your fulfilling the ten perfections, you did
not do so with the aspiration of attaining the glory of Sakka, nor the glories of Māra, Brahmā and
world-king, You did fulfill them, however, owing to your aspiring to become an omniscient
Buddha, for the purpose of ferrying worldings out of the world. My dear friend! Now is the time
for you to become Buddha. Time it is, my dear friend! for your Buddhahood.

2.2. Thereupon, the Great Being without giving His promise to the heavenly beings,
scrutinizingly reflected the five great reflections, namely, with respect to time, island, place,
family, mother and span of life. Therein, He, first of all, scrutinised the time, investigating
whether it was indeed timely or untimely. Therein, the time of increasing life-span over and
above a hundred thousand years is not timely. Why? In such a time, indeed, birth, old age and
death are not obvious. There is, namely, no preaching of Dhamma of the Buddhas, which is free
from the three characteristics (lakkhaņa). When people are preached about impermanence,
misery and absense of self, they would opine that the preaching was neither worthy of hearing
(sotabba) nor evocative of pious faith (saddhātabha). Subsequently, there is going to be no
realisation of Dhamma. When no such realisation exists, the dispensation does not become such,
as would lead to salvation. Therefore, such a time, as that, is untimely. The time of decreasing
life-span which is less than a hundred years is also untimely. Why? In such a time as that, the
living creatures are filled with forms of depravity (kilesā). The admonition given to people with
excessive depravity (kilesa), does not remain as such. it disappears quickly like streaks made by
a stick in water. Therefore, such a time as that, also, is untimely. Such a time, however, is below
the numerical figure beginning from a hundred thousand years and above the numerical figure
starting from a hundred years is the proper time. The life-span at that time, was hundred years.
Thereupon the Great Being saw the time to be ripe for His appearance.

2.3. Thereafter, scrutinisingly reflecting upon the island, He looked all over the four
islands along with their surroundings and saw the proper island saying:- "Buddhas never come to
life in the three other islands; they do so in the Jambu island(Jambu dipa i.e. India/Bharat) only."
 2.4. Thereafter, on looking out for the proper place, thinking: "Jambu island
(India/Bharat), namely, is large; its size is ten thousand leagues (yojana) all round. In which
place, indeed, do Buddhas come into being?, He saw the middle region (majjhuma-desa). The
middle region, namely, is such that on its east direction, there is a district (nigama) known as
Gajańgala; on its west stands the great sal tree; beyond that is the bordering big district, on the
hither side, at the middle; on the south-east direction, the river named, Sallāvatī; beyond that is
the bordering big district, on the hither side, at the middle; on the south direction, the district
known as Setakaņņika, beyond that is the bordering big district, on the hither side at the middle;
in the west direction, the district, known as Thūna; beyond that is the bordering big district, on
the hither side at the middle; in the north, the mountain known as Usīrañja; beyond that is the
bordering big district, on the hither side at the centre." Thus is the indication, (upadesa), stated in
the Vinaya piţaka. It is three hundred leagues (yojana) in length; two and a half in breadth, nine
hundred leagues (yojana) in circumference. In this region, Buddhas, silent buddhas, chief
disciples, eighty major disciples (mahāsāvaka) world-kings, and other warrior-kings (khattiya)
brahmins, as well as wealthy householders, of great wealth and possessing great power, spring
into existence. Here, this is the city known by the name of Kapilavatthu. He arrived at the
conclusion: "There, I ought to be reborn".

2.5. Thereafter, reflecting upon the family, saying: "Buddhas are not reborn either in a
merchant's family or in the family of inferior social grade (sudda). As agreed upon by people in
the world, however, Buddhas are reborn either in the princely warrior's (khattiya) family or in the
brahmin family. Now, however, the khattiya family is authorised by the people of the world, I
shall be reborn in that family; my father will be the king, Suddhodana, by name;" thus, He saw
the family.

2.6. Thereafter, on reflecting over mother, saying: "The mother of Buddha, is never given
to greed, never addicted to alcoholic drinks; for a hundred thousand aeons (kappa) however,
there had been fulfilling of perfections; beginning from her birth-day she has been all along with
unbroken five precepts only. This queen Mahāmāyā, by name, is such a one also. My mother will
be this queen. How long will, however, be her life span? "Seven days beyond the ten months;"
thus, He saw His mother-to-be.

2.7. Having thus reflected over these five scrutinising reflections, He gave his promise
doing favour to the heavenly beings, who came and informed Him that the time was ripe for His
becoming Buddha, and having sent those heavenly-beings away saying: 'you should all go', He
entered the pleasant park, Nandanavana, in the city of Tusita heaven, surrounded by tusita devas.
In all the heavenly worlds, there does exist, indeed, a pleasant park (nandanavana). There, in that
pleasant park, the divinities go about reminding Him of the occasions, when good deeds were
done formerly saying: 'Passing away from here, go to good existence! Departing hence, proceed
to good abode!' He, being thus reminded of His good deeds by the divinities and still being
surrounded by them there, passed away and while wandering about took conception in the womb
of the queen, Mahāmāyā.

2.8 For the purpose of clarifying that incident this is the discourse in its proper sequence:-
It is said that at that time, in the city of Kapilavatthu, there was proclaimed the festival of Āsāļhī
nakkhatta; the big body of people enjoyed the festival. The queen, Mahāmāyā also, enjoying the
pleasures of the festivities, composed of the splendour of flower-garlands and perfumes, but
devoid of alcoholic drinks, beginning from the seventh day before the full moon, got up early in
the morning on the seventh day, bathed herself with scented water, gave a great charity, spending
four hundred thousand, dressed herself richly with all ornaments, ate her excellent meal, took
upon herself the observance of resolutely, the elements of prayer, entered her graceful royal
chamber, which was well decorated, lay herself down on her graceful bed, fell off to sleep and
dreamt this dream:- It seemed that the four great divine kings lifted her along with her bed, took
her to the Himalayas, placed her on the surface of the red arsenic stone slab (manosilā), which is
sixty leagues (yojana) in extent, under the great Sal tree, seven yojanas in height, and stood on
one side. Thereafter their queens came, led the queen to Anotatta lake, gave her a bath too wash
away human impurities, dressed her up in celestial clothes, besmeared her with fragrance, let her
wear flowers in her hair, and thereafter let her lie down on the celestial be, prepared with its head
toward the east in a golden mansion, inside a silver mountain, which lay not far away. At that
time, the Bodhisat was an excellent white elephant. not far from there, there was a gold
mountain. It roamed about there and descending from there, it went up the silver mountain, came
from the north direction, caught hold of a white lotus flower with its trunk of the colour of a
piece of silver rope, cried the cry of a heron, entered the gold mansion, circumambulated it's
mother's bed three times, had her right side split open and became like entering her womb. In this
way, the Bodhisat took conception under the Uttarasaļhanakkhatta.

2.9 When she woke up the next day, the queen informed the king about that dream. The
king sent for brahmin scholars about sixty four in number, prepared seats of great value on the
ground, made auspiscious and worthy of hospitality, by smearing closely with green cow-dung,
scattering parched grains as greetings, etc., and to the brahmins, who were seated thereon, his
majesty offered excellent milk broth properly prepared with ghee, honey and sugar, put inside
gold and silver bowls to their full capacity, covering them with gold and silver lids as well. They
were also made to be satisfied with other such gifts to them as new clothes, brown cows, etc.
Thereafter, the dream was made known to those brahmins, who had been satiated with all kinds
of sensual delights, and the question: "What will happen" was asked. The brahmins answered
"Oh Great King! Please do not worry. Pregnancy has come into being in the womb of your
majesty's queen. That pregnancy is, indeed, that of a male, not that of a female. A son will be
born to your majesty. Should he lead a household life, he will become a world-king. If he
renounces the household life and becomes a recluse, he will become a Buddha, who will lift the
veil in the world.

2.10. At the very moment when the Bodhisat took conception in the womb of His mother,
simultaneously with this event, the entire ten thousand world-element (lokadhātu) shook,
trembled and quaked spontaneously. Thirty two foreboding omens (pubbanimitta) made
thereselves apparent:- immeasurable light pervaded all over the ten thousand universes
(cakkavāļa). As if desirous of seeing that glory of His, the blind got back their eyesight; the deaf
heard sound; the dumb could articulate by themselves; the hump-backed became straight-bodied;
the lame could go again on foot; all living creatures, who had gone behind the bars, got released
from prisons, bondages, etc.; fire in all purgatories became extin-guishod; in the sphere of petas,
hunger and thirst came to a top there arose no danger to animals; ailment of all living-beings
became wiped out. All creatures becam;e sweet speakers; horses laughed with lovely manner;
elephants trumpeted; all musical instruments emitted their individual resounding music; trinkets
that ornament the hands, etc., of human beings rattled without knocking again;st each other; all
the directions were clear and pleasant; soft and cool winds blew arousing happiness to living
creatures; unseasonal rain showered; from the earth water spoutedlup (ubbhijjitvā) and flowed
out (vissandi); birds avoided flying up into the sky; rivers stopped flowing; the great ocean
supplied fresh water; everywhere, in their proper order, water-surfaces were covered up with
lotus flowers of five colours; all kinds of dry-land flowers and aquatic flowers blossomed; on the
trunks of trees, trunk-lotuses, on their branches, branch lotuses, on climbing creepers, climber-
creeper lotuses bloomed and flowered; solid stone slabs broke, became a hundred layers on
above the other and lotus flowers known as lotus stalks, daņ̄da paduma, came out; in the sky,
there sprang up lotus plants known as hanging-down (olambaka); all around, showers of flowers
rained down; in the sky, heavenly musical instruments played their music; the entire ten
thousand world-elements revolved like a released spherical garland, stampeded (uppiļetvā) like a
bunch of strung garland, and like a deftly decorated garland-seat, it became a signle flowered-
garland, a vibrating fan of a yak's tail, perfumed all round with incense of flowers and sweet
scents, with its attainment of paramount beauty.

2.11 When the Bodhisat had thus taken conception, four young divinities, armed with
swords, kept watch over the Bodhisat as well as the mother of the Bodhisat beginning from the
time of the taking of conception by the Bodhisat, in order to prevent any calamity coming to both
of them. There arose no mental attachment, on the part of Bodhisat's mother, towards men. She
was at the height of her prosperity and reputation, over and above being happy and free from
physical fatigue. She could see the Bodhisat also, who had come into her womb, like a wound
yellow-thread round a particularly placid gem-jewel. Just because, also, the womb had been
occupied by Bodhisat, the same was known to be like the chamber of a shrine; it was not
possible for any other living creature to take up his residence the;re or enjoy benefit fully;
therefore, the mother of Bodhisat expired seven days after birth of Bodhisat and was reborn in
the heavenly city of Tusita. moreover, just as other ladies would give birth to their childred
sitting as well as lying down, after a period of less than, as well as, beyond ten months, it was not
so on the part of Bodhisat's mother. She, however, properly carried the Bodhisat for ten months
and gave birth to her son standing *******(Pg.95). This is the way, general practice
(dhammatā), of Bodhisat's mother.

2.12. Queen Mahāmayā also, became thoroughly mature in her pregnancy when she had
carried the Bodhisat in her womb for ten months as if she was carrying oil in a bowl, and being
desirous of going to the house of her relatives informed the great king Suddhodana thus: "Your
majesty! I want to go to Devas city, which belong to my family." The king consented saying:
'very well', had the road levelled even between Kapilavatthu and Devadaha, had the same
decorated with banana trees, jars filled with water, flags and festoons, etc., had his queen seated
in a gold palanquin which was made to be lifted by a thousand ministers and sent her off with a
great retinue. There was then an auspicious Sal grove, named Lumbini forest of the residents of
both the cities in between the two cities, *******(Pg.96). On that occasion there was the entire
blossoming of Sal trees beginning from their bases up to the topmost branches in unison. Swarms
of bees of five colours and flocks of birds of various species wandered about among the branches
and flowers singing variedly with sweet sounds. The entire Lumbini grove then resembled the
heavenly Cittalatā garden. It was like a well displayed shopping-centre of a very powerful
monarch. Seeing that Lumbini park, there arose a desire in the queen to sport herself in the Sal
grove. The ministers took the queen and entered the Sal grove. She went towards the base of the
auspiscious Sal tree and became desirous of seizing the branch of the sal tree. The Sal brahch
went toward the vicinity of the queen's hand by bending itself down like a well-wetted cane-top.
She stretched her hand and caught hold of it herself. Then and there the queen's birth-pain (i.e.
the winds resulting from kamma) were felt to be in motion. Thereupon, a screen was set up arond
her and the great body of people made their departure. She gave delivery to her child, while still
standing, having seized the Sal branch. At that very moment four pure-minded great brahmās
arrived there bringing with them a gold net. They took proper delivery of the Bodhisat in that
gold net, stood in front of the mother, and said: "Oh queen! Please be in your own elements; a
powerful son has been given birth to by you."

2.13. In the case of other babies, coming out from the wombs of their mothers, they do
so, smeared with disgustful impurities it was not so in the case of the Bodhisat. He (however,)
came out from His mother's womb, shining like a gem thrown down on Kāsika pure white cloth,
in a standing state even, stretching his two hands and two legs also, pure, clean, and unsmeared
with any impurity whatsoever, on account of having been in His mother's womb, like the
preacher of dhamma descending from the preacher's platform and like the man who came down a
ladder. In spite of being so, for the purpose of doing honour to the Bodhisat as well as the mother
of the Bodhisat, two showers of water came out of the sky and refreshed both the mother and the
baby by giving shower-baths to their bodies.

2.14. Thereafter, from the hands of the Brahmās, who were standing after their taking
delivery of the baby in a gold net, the four heavenly great kings got hold of Him in a couch-size
antelope-skin cloth (ajinappaveņi) for the purpose of giving Him happiness, providing
comfortable contact and conventional auspiciousness. From their hands, human beings took over
on pillows of very fine cloth (Dukūla). When the baby was released from the hands of human-
beings and put down on the ground, He looked in the east direction. The thousands of universes
(cakkavāļa) became a single entity. Divinities and human-beings there, honouring Him with
perfumes, garlands, etc., said thus: "Oh Mighty Man! here, in this world, there is no one equal to
you. Where can there be your superior?" In this way, He looked successively in the ten directions
namely the four directions, the four corners, nether (heţţhā) and the other (upari) and not finding
anybody equal to Himself, walked *****(Pg.98) seven steps saying: "This is the north
direction", with the Mahā Brahmā holding over Him a white umbrella, Suyāma holding yak's-tail
fan (vāļabījanī) and with other celestial beings as well, holding in their hands the remaining
regalia, following Him. Thereafter, standing at the seventh step, roared the roar of a lion,
emitting bold words; thus: "I am the topmost of the world", etc.

2.15. The Bodhisat spoke out words the very moment He came out from His mother's
womb in His three individual existences: in His own existence as Mahosadha, in His own
existence as Vessantara and in this existence of His. It is said that in His existence as
Mahosadha, at the very moment of His coming out of His mother's womb, Sakka, the king of
Devas, came and put in His hand the esence of Sandal wood and went away. Hemade a grip of it
in His fisted hand and came out. Thereupon His mother asked Him: "My dear son! What have
you taken and come?" "Medicine, Mother!" Thus, because of the fact that He had taken in his
hand the medicine and come, He was named "Medicine male child"(soadha dāraka). they took
that medicine and deposited it in a vessel. It verily became medicinal cure for successful
treatment of all kinds of diseases, which had afflicted all comers, one and all, who were blind,
deaf, etc. Thereafter, consequent upon the arising of the statement: "Great is this medicine!
Mighty is this medicine", there arose his name as 'Mahosadha' even. In His existence as
Vessantara, as son as He came out of His mother's womb, He stretched out His right hand
making this verbal request: "mother! is there, indeed, anything at home? I shall give charity", and
did so. Thereupon, His mother had a purse containing a thousand coins placed on the palm of her
son's hand which she previously put on her own palm saying: "My son! You have been born in
the family of the wealthy". In this existence of His, He roared this roar of the lion. In this way,
the Bodhisat let out well-articulated words, the very moment He came out of His mother's womb.
Just as what had happened at the moment of His taking conception, similarly also, there became
apparent thirty-two foreboding omens (pubbanimittāni) at the moment of His birth, as well. As
and when, however, our Buddha-to-be (bodhisatta) was born in the Lumbinī forest, at that very
time, the princess mother-to-be of Rāhula, the thera-to-be Ānanda, the minister-to-be Channa,
the minister-to-be Kāļudavī, the roval-horse Kaņţhaka, the great Bodhi tree, the four golden jars
of treasure also sprang into existence. Amongst them, one jar of treasure was of the size of a
bull's cry (gāvuta); the next one was of the size of half a league (yojana); the third was of the size
of three gāvutas and the fourth of the size of a league (yojana). Their depth was down to the
lowest level of the earth. These seven have been known as born-togethers ******(Pg.99) (satta
Sahajātā).

2.16. Residents of both the cities took the Bodhisat and departed for the city of
Kapilavatthu only. On that very day, the congregation of devas in the heavenly abode of
Tāvatimsa, became full of joy and gladness saying: "A son has been born to the great king
Suddhodana in the city of Kapilavatthu; this young prince will become Buddha seated at the base
of the Bodhi tree," and sported themselves by bringing about waving of their garments and doing
other acts of felicitations. On that occasion, the hermit, named Kāladevala, the gainer of eight
kinds of Jhāna (aţţhasamāpatti), friend of the royal family of the great king Suddhodana, having
finished taking his meal, went to Tāvatimsa heaven to spend the day there, and was seated there.
When he saw those heavenly beings sporting themselves in that wise he asked: "Who do you all
sport yourselves thus with a delightful heart; tell me about this matter". The divinities replied:
"Friend! A son has been born to the great king Suddhodana; he will become Buddha, seated at
the terrace of the Bodhi tree and turn the wheel of dhamma; we shall have the opportunity of
witnessing His endless grace of Buddha and listening to His Dhamma over such circumstance as
this, we all are joyful." The hermit, having heard their words, quickly descended from the
heavenly world, entered the royal palace, took his seat on the place prepared for him and said:
"Great King! I am told that a son has been born to you; Shall I see Him?" The king had the well-
dressed and ornamented young prince brought and made Him pay homage to the hermit. The feet
of the Bodhisat completely turned round and established themselves on the braided hair of the
hermit. For the Bodhisat, indeed, there was not, anyone, who was worthy of being worshipped by
such an individual as Himself. If, indeed, unconsciously, they placed the head of the Bodhisat at
the feet of the hermit, his head would split into seven pieces. Ther hermit, saying to himself: "It
is not befitting for me to ruin myself", rose up from his seat and raised his clasped hands in
adoration to the Bodhisat. The king, seeing that wonder paid his homage to his own son.

2.17. The hermit could remember eighty aeons (kappa): the past forty aeons (kappa) and
the future forty aeons (kappa). Seeing the Bodhisat being endowed with excellent characteristics,
he mused over and reflected saying to himself: "Will He, indeed, become Buddha or not?" he
came to know that He would undoubtedly become Buddha and saying to himself: "This one is a
wonderful young man", he made a smile. Thereafter, reflecting: "Shall I get the chance of seeing
this wonderful young man becoming Buddha, or, indeed, not?", he saw that he would not get
such a chance, since he would pass away in-between and be reborn in the formless world of
Brahmās, where even a hundred Buddhas nay a thousand Buddhas would not be able to go and
enlighten him; and so he, saying to himself: "I shall not get the chance of seeing such a
wonderful young man becoming Buddha," wept.

2.18 People saw it and asked: "Our lord just now laughed and later sat weeping; what,
indeed, is the matter, Venerable Sir? Is any harm happening to the son of our sovereign? He
replied: "In this matter, there is no danger to Him; He will become Buddha without any doubt."
On being asked why was that the venerable one wept, the hermit replied: "I weep because of my
own regret over the idea that there will be a great loss, indeed, to me since I shall not get the
chance of seeing such a young man as this one becoming Buddha". Thereafter, that hermit,
reflecting thus: "How is it, indeed" Will any one of my relatiives get the opportunity of seeing
this child becoming Buddha?", saw his own nephew, the young man Nālaka?" He was told that
her son was at home. Because she was asked to send for her son, she did so and the hermit told
the young man who came to his presence thus: "My dear! A son has been born in the family of
the great king Suddhodana; this son is a nascent of Buddha; on the expiry of thirty five years He
will become Buddha; you will get the chance of seeing Him; renounce the world to become a
recluse on this very day." Although the young man was born in the family of wealth to the tune
of eighty seven crores, he said to himself that his uncle would not have urged him to renouc\nce
without any advantage; that very moment, sent for robes as well as earthen begging bowl from
within the market, shaved off his hair and beard, clothed himself in yellow garments, paid
homage with five fold earth-touching postures (pañcapatiţţhita) raising his clasped hands and
facing towards the direction of Bodhisatta saying: 'My renumciation and becoming a recluse is
dedicated to Him, who is the most excellent person in the world', put his bowl into its bag, hung
it down at the top of his shoulder, entered the Himalayas and performed the deeds (dhamma) of a
monk. He approached the Tathāgata, who had eventually attained the absolutey perfect
enlightenment, requested the Buddha to preach him the practice (paţipadā) of nālaka, again
entered the Himalayas, arrived at the stage of an arahat, accomolished the highest form of
practice, lived his life-span *********(Pg.102) of seven months only and passed away
completely into immortal bliss, by means of the element of Nibbāna, leaving no trace of upādi
behind, while still standing near a gold mountain.

2.19. On the fifth day after His birth, the Bodhisatta, indeed, had His head washed and
the people of the royal house said to themselves: "We will perform the naming ceremony." They,
therefore, smeared the royall mansion with perfumes of four kinds of natural origin, scattered
clusters of flowers with lāja as the fifth, made preparations for catering unadulterated
(asambhinna) milk-rice, invited one hundred and eight brahmins who were proficient in the three
vedas, made them seated in the royal mansion, let them enjoy good meals, made great offerings
of honour and let them examine and summarise the signs (lakkhaņāni) saying: "What, indeed,
will happen?" Amongst them,

"Rāma, Dhaja, Lakkhaņa as well as Manti

Yañña, Subhoja, Suyāma and Sudatta; these,
then, were eight brahmins. They displayed
 the mantra, which had six sections."
These eight brahmins only were scrutinisers of signs (lakkhaņa). The dream also, dreamt on the
day of conception was examined as well, by them even. Seven, of them, raised two fingers and
predicted two-fold events: "Whoever is endowed with these signs (lakkhaņa) will become world-
king if he were to lead a household life; should he renounce the world and become a recluse, he
will be Buddha." So saying, they informed all the glorious wealth of the world-king. The
youngest of all of them, however, the young brahmin, known by the name of his clan koņļañña,
having looked at the glory of the excellent signs (lakkhaņa) of the Bodhisat, raised a single finger
only and made a definite prediction saying: "There does not exist any appropriate action to be
done by this one in the midst of household life. Sure and certain, this child will become Buddha,
the remover of veils, the eye-opener. This young brahmin, indeed, was one, who had made
aspiration, a creature in his final existence, and who therefore superseded the seven other
brahmins in wisdom, and thus saw a single destiny only, known as definite Buddhahood, for the
Bodhisat, who happened to be endowed with such signs (lakkhaņa). Consequently, he predicted
accordingly raising one single finger only. Then, in getting hold of His name, the brahmins
named Him Siddhattha, because of the fact that He would work for the accomplishment of
benefit of the whole world.

2.20 Then, indeed, those brahmins went back to their own homes and addressed their
sons thus:- "Dear sons! We are old; we may or we m;ay not witness the attainment of
omniscience by the son of the great king Suddhodana, when that young prince attains
omniscience, you should become monks in His dispensation (sāsana):" Those seven people lived
as long as their life-spans lasted and passed away according to their own deeds. The young
brahmin Koņ̄dañña alone, however, happened to be free from any ailment. When the Great
Being grow up, he made the great renunciation, became a recluse, went to Uruvela in due course,
made up his mind saying: "This piece of ground is, indeed, delightful; this, indeed, is a proper
place to make strenuous effort for a young man desirous of doing deep meditation." While he
was taking up his residence there, he heard that the Great Beiing had renounced the world and
become a recluse, approached the sons of those seven brahmins and said thus: "Prince
Siddhattha, they say, has renounced the world and become a recluse; He is sure to become
Buddha; if your fathers are free from ailment they should renounce the world today and become
recluses; if you all also are willing to do so, come! We all would follow that Great Sage in His
renunciation." All of them were not able to be of one single desire. Amongst them three people
did not renounce the world. The other four, however renounced the world making the brahmin
Kaņ̄dañña their leader. Those five individuals became known as the group of five theras
(pañcavaggiva therā).

2.21 At that time, however, king Suddhodana asked: "Having seen what, will my son
become a monk? The reply was: "The four foreboding omens'. When asked which and which, the
reply was: the aged old, the (ailing) sick, the dead and the monk. The king said: "Starting from
now, do not allow such form of people as would constitute omens approach my son's presence;
there is no business for my son to become Buddha; I am desirous of seeing ny son playing the
role of world-king exercising supreme sovereignty over four great islands together with two
thousand islands surrounding them and touring about in the sky-space surrounded by an
assembling retinue completely covering an area of thirty six leagues (yojana)". Having said so,
********(Pg.104), the king appointed and stationed watchful guards at a distance of a bulls-cry
(gāvuta) everywhere, in the four directions for the purpose of preventing the coming of these
four kinds of omens within sight of the young prince. On that very day, in the families of eighty
thousand relatives, who had come together and assembled at the auspicious place of naming
ceremony, each and every one gave birth to a son and they all said to themselves:- "Let this child
become Buddha or sovereign; we all give each son of ours respectively; should He become
Buddha, He will wander about surrounded by congregation of monks of the princely (khattiya)
clan; Should He become a universal monarch, He would tour about surround by and leading a
retinue of young men of Khaītiya clan only. The king also appointed wet nurses who were free
from all faults and who possessed the best beauty to attend upon the Bodhisat. The Bodhisat
grew up with a large number of attendants around Him and also with great grase and splendour.

2.22. Then, one day, there was namely, the roval ploughing ceremony (vappamańgala),
for the king. On that day, people decorated their city like a celestial city. All slaves and servants
put on new garments, decorated themselves with perfumes and garlands, etc., and assembled in
the royal household. In the occupation of royal ploughing, ********(Pg.105), a thousand
ploughs were usually employed. On that day, however, there were (799) eight hundred ploughs
less by one, loughs together with bullocks along with their reins and ropes made of silver; even
the driving canes were glittering with gold since they were made of gold. The king in setting out,
surrounded by a large retinue went to the ceremony, taking with him his son also. At the site of
the ploughing ceremony there was a eugenia tree with large leaves and dense shade. Under that
tree was prepared the bed for the child-prince; above it, a canopy decorated with golden stars
was fastened; a screen-wall was put round it; a watch was stationed and let the child-prince was
laid to sleep on the bed. The king dressed and decorated himself with all kinds of dress and
decorations and went to the place of ploughing surrounded by his retinue of ministers. There the
king took hold of the gold plough; the 799 ministers took hold of the silver ploughs; cultivators
took hold of the remaining ploughs. They all took hold of the ploughs and did the ploughing
from hither and thither. The king, however, either went from hither side to thither side or came
back from thither side to hither side. There was great achievement in one place. The wet nurses,
who were seated surrounding the Bodhisat came outside from within the screen with the
intention of seeing the royal achievement. The baby-Bodhisat on the other hand in looking aobut
here and there, since He did not see anyone, whom soever, rapidly rose up, got seated cross-
legged, occuped Himself in out-breathing and in-breathing, and caused the first Jhāna to arise in
Him. The wet nurses, in their going for their food, hard and soft, *******(Pg.106) lingered a
little. The shade of other trees had turned the other way round. The shade of that Eugenia tree,
however, stood, having become circular all round the tree itself. The wet nurses, saying to
themselves "Our Lord's son is all alone", quickly lifted up the screen and as they entered, they
saw the Bodhisat seated cross-legged on His bed as well as that astonishing wonder. They,
therfore, went and informed the king: "Your Majesty! The baby-prince is thus seated; the shade
of other trees had turned the other way round; the shade of the Eugenia tree, however, stood
encircling the tree itself." The kind came over in a hurry, saw the surprising miracle and
worshipped his son saying: "My dear son! This is my second adoration to you".

2.23. Then, in due course, the Bodhisat became sixteen years old. The king had three
palaces constructed for the Bodhisat to suit the three seasons of the year. One of the palaces had
nine storeys, the second had seven storeys and the third, five storeys. The king also made eighty
four thousand lady dancers and musicians to serve Him. Like a divinity (deva), surrounded by
celestial nymphs, the Bodhisat, enjoying great glory, being entertained by lady musicians and
surrounded by well-dressed and decorated dancing damsels, lived in the three palaces turn by
turn according to the regular seasons of the year. The queen, RĀhulamātā, the mother of Rāhula,
was, however, His chief queen.

2.24. While He was thus experiencing the excellent glory, there arose, one day, inside the
congregation of kinsmen this gossiping talk: "Prince Siddhattha goes about being fond of sport
and amusements, but he does not learn any art, when war breaks out and there is battle to be
fought, what is He going to do?" The king sent for the Bodhisat and said:- "My dear soon! your
relatives are saying: 'Prince Siddhattha goes about devoting Himself to amusement without
learning any art'. In this matter, my dear, what do you think would happen at the time of the
arrival of any enemy?" His reply was: "Your Majesty! There is no need for me to learn any art;
let an announcement be made by beat of drum in the city for everybody to see my attainment in
art, to this effect: "Seven days hence, I am showing my art to all my relatives". The king did
accordingly. The Bodhisat had all such archers as are swift and sharp shooters as well as hair-
splitters assembled and showed His relatives, twelve kinds of art, in the midst of a big body of
people, that sort art of archery, which was beyond the capacity of other archers. That feat of His
archery should be understood in the light of what occurred in the birth-story (Jātaka) of
Sarabhanga. Thereupon His congregation of kinsmen became free from doubt.

2.25. Then, one day, the Bodhisat, being desirous of going to garden grounds sent for His
charioteer and instructed the latter to get His chariot ready. The charioteer replied saying 'very
well' and having decorated the most excellent chariot of great value with all kinds of decorations
and yoked to the same four auspiscious horses of the colour of white lotus petals (kumuda patta0,
he reported back to the Bodhisat. The Bodhisat boarded the chariot, which resembled a heavenly
mansion and went away in the direction of the royal park. The divine beings said to themselves:
"Time for the full enlightenment of the young prince Siddhattha is approaching; we shall show
Him foreboding omens. " Accordingly they showed a young divinity, making the same old and
aged, with teeth broken, wearing grey hair, crooked, with bent body, holding a stick and
trembling. Both the Bodhisat and the charioteer saw it. As a result of that, the Bodhisat asked the
charioteer in manner as had come down in the mahāpadana Suttanta thus: "My friend! Who,
*******(Pg.108), is this man? His hair also is not like that of others." When He heard his reply,
He became full of remorse saying: "Shameful it is, alas! Oh birth! That, indeed, old age will
become apparent to one, ******(108), who has been born anywhere whatsover!", turned back
thence even and went up His palace only. The king enquired: "For what reawon did my son
return quickly?" The reply was: "Your Majesty! He did so because He saw an aged man". They
said also that He would renounce the world having seen an aged man. The king said: "Why do
you all ruin me; make ready quickly dancing damsels for my soon; He will not think of
renunciation while enjoying royal glory", increased the number of guards for watch and placed
watchman at every half a league (yojana), in all directions.

2.26. Again, one day, as the Bodhisat was going, even as before, towards the royal park,
He saw a sick man duly created by the devas, make enquiries, became remorseful at heart, turned
back and duly went up to His mansion. The king also made enquiries, had arrangememts
requisitioned as already said before, again increased the number of guards and kept watch at
every place, three bull's cry (gāvuta) apart all round. Subseqently also, one day, the Bodhisat was
going even as before towards the royal park, when He saw a dead man duly created by divinites,
made enquiries in the same manner as before, became remorseful at heart, again turned back and
duly ascended His mansion. The king also made enquiries, requisitioned what was to be done
immediately in the manner as already said before, again increased the number of guards and kept
watch at every place, a league (yojana) apart all round. Later on, one day, as the Bodhisat was
going towards the royal park, He saw, even as before, a monk with his lower and upper garments
properly worn, duly create by divinities, and asked the charioteer thus: "My friend! Who namely,
is this?" Since there was no such thing as the arising of Buddhas, the charioteer did not know any
such thing as monk or the virtues of a monk; nevertheless, because of the influence of the
divinities, he replied: "My lord! This one is known as a monk" and eulogised the qualities of a
monk. The Bodhisat activated His inclination for monkhood and on that day, proceeded to the
royal park. Reciters of long discourses, however, said: "Having seen all the four omens in a
single day even, He went".

2.27. He sported Himself there the whole portion of the day, bathed Himself in the
auspiscious lotus pond, took His seat on the auspiscious stone slab at sunset, as He was desirous
of having himself dressed and decorated. Then His men-attendants brought garments of various
colours, assortments of trinkets, garlands, perfumes and toilets as well, and stood surrounding
Him on all sides. At that moment, the (sitting) seat of Sakka became hot. That divine monarch
reflecting: "Who, indeed, is desirous of my passing way from this place?", came to know of the
desire of the Bodhisat to dress and decorate Himself, addressed the divine architect,
Vissakamma, thus:- "My dear Visakamma! the young prince Siddhattha, at the time of midnight
today, will make the great renunciation; this is His las dressing and decorating; you go to the
royal park, and dress and decorated the Great Man with celestial decorations." He replied saying
"Very well", approached the Bodhisat that very moment very means of divine power, made
himself look like His hair-dresser, covered up the Bodhisat's head with celestial cloth. the
Bodhisat knew: "This one is not human, he is young divinity" as soon as He was touched by his
hand. As soon as His head was wrapped up with head-wrapper, there rose into His chignon a
thousand pieces of wrapping cloth with gem-jewel charactoristics. When his head was wrapped
again there arose a second thousand wrapping pieces. Thus, ten thousand pieces of wrapping
cloth aorse when His head was wrapped for ten times. It ought to be considered thus: "His head
is small; head-wraps are abundant; how can they rise into His chignon? "The biggest of all those
head-wrappers was of the size of emblic myrobalan (amalaka) flower. The rest of them were of
the size of little fragrant orange-coloured nauclea cordifolia 9kadambaka) flowers. The head of
Bodhisatta became a'kuyya' flower, resembling a gold netting of a carriage? (kiñcakagavacchita).

2.28. Then, when He had become well-dressed and decorated with all kinds of
decorations, He boarded the excellent chariot, which was adorned with all kinds of adornments,
as and when all those who were conversant with all kinds of music were exhibiting their
individual talents, and also as and when the brahmins were made to come together with
recitations beginning with "Triumphant joy (jayananda) and with shouts of praise and words of
blessing with varied assortments of such words as were auspiscious to the ear etc. At that time,
on hearing that a son has been born to his daughter-in-law, the great king Suddhodana sent a
message saying: "You all had better break this news so that my son becomes joyful and glad."
The Bodhisat, on hearing about it, said: "Rahu has been born; bondage has arisen." The king
enquired what his son had remarked and on hearing what was stated, passed orders thus: "From
now on, my grandson must be known by the name of prince Rāhula.

2.29. The Bodhisat also, indeed, boarded the excellent chariot and entered the city, with
an exceedingly large retinue, an exceedingly delightful heart and graceful beauty. At that time, a
young princess, Kisāgotamī by name, who had gone up to the top of her palatial mansion, on
seeing the graceful physique of the Bodhisat who was then circumambulating the city, became
full of zest and made this joyous utterance:-

"Happy, surely, is that mother;

Happy, certainly, is that father,
Happy, definitely, is that lady,
to whom is the husband such as this.

2.30. On hearing it, the Bodhisat thought thus:- "This lady said thus: 'Seeing such a
personality, the heart of the mother is at peace; the heart of the father is cool and the heart of a
wife is happy'. When what, indeed, is extinguished is the heart known to be cool?" Then this idea
occurred to Him when His mind was detached from depravity (kilesa): "When the fire of lust
(rāga) is extinguished, it is known as being cool; when the fire of anger (dosa) is extinguished, it
is known as being at peace; when the fire of delusion 9moha) is extinguished, it is known as
being happy; when the burnings of all such depravity (kilesa) as pride, wrong views, etc. are
extinguished, it is said to be cool and happy." Saying to Himself: "This lady let me listen too her
good announcement; I go about, indeed, in quest of immortal happiness (nibbāna); straightaway
today it befits me to discard the household life, renounce, become a monk and seek nibbāna; let
this be the teacher's share for this lady," He took off from His neck His pearl necklace, worth a
hundred thousand and sent the same to Kisāgotamī. She became happy at heart saying to herself:
"Prince Siddhattha, being in love with me, has sent the present."

2.31. The Bodhisat ******(Pg.112) went up to his own palatial mansion with a great deal
of glory and beauty and lay Hiself down on His glorious bed. Then and there, dancing damsels
who were properly decorated with all kinds of decorations, who were well trained in the art of
dancing and singing, and who had attained their well-propertioned physical form and beauty like
divine maidens, brought all kinds of musical instruments, sat down properly round the Bodhisat
and made performances in dancing, singing and playing music by way of pleasing and
entertaining Him. The Bodhisat, having no pleasure in the dancing, etc., because His mind was
detached from depravity (kilesā), went off too sleep very soon. Those ladies also lay themselves
down, daying "He, for whom we perform dancing etc., has gone off to sleep; now, why sould we
strain ourselves?" and after putting away from their hands the musical instruments helter skelter,
here and there. Scented oil lamps were burning. The Bodhisat woke up, seated Himself cross-
legged on the surface of His bed and saw those ladies who were asleep after scattering about
their musical equipment some with saliva flowing down and making their bodies dirty, some
grinding their teeth, some snoring, some muttering and talking, some with their mouths open,
some with their clothes come off exposing their despicable private parts. The Bodhisat, on seeing
the ugly disorder of those ladies, became all the more mentally detached from sensual pleasures.
That well-decorated large apartment of the palace of His, which resembled the mansion of
Sakka, king of devas, appeared to Him as if it were a cemery of raw flesh *******(Pg.113) are
deposited all kinds of different dead bodies. His three palatial mansions ******(Pg.113) came to
look like a burning house. He let off this alarm: "Dangerous indeed, alas! Distressing indeed,
alas! His mind inclined towards renunciation excessively.

2.32. The Bodhisat, saying to Himself: "Even now, it is proper for me to make the Great
Renunciation", got up from His bed, went near the door, and asked: "Who is he, here?". Channa,
who was lying, keeping his head on the threshhold replied: "My Lord! It is I, Channa." The
Bodhisat said: "I am now desirous of making the Great Renunciation, saddle a horse for me." He
replied saying: "Very well, my Lord!", want to the horse-shed, taking along with him horse-
equipment, saw Kaņţthaka saying to himself: "It befits me now to saddle this horse only". As
soon as it was being saddled, the horse came to know thus: "This saddling ins exceedingly tight.
It is not like the saddling done on other days at the time of going for sport in garden, etc.; it must
be that my young lord is desirous of making now the Great Renunciation." Consequently, the
horse became gladdened at heart and laughed a great laugh. That neighing noise could have gone
spreading over the entire city. However, the divinities suppressed the neighing noise and did not
let anyone hear it.

2.33. The Bodhisat also, indeed, immediately after He had sent away Channa, thought
that He would then have a look at His son, rose up from his cross-legged seated posture,
*****(Pg.113) to the residential apartment of Rāhula's mother, and opened the door of her
chamber. In the chamber at that moment, a scented oil-lamp was burning and giving light. The
mother of Rāhula asleep on her bed, where were spread an ambana (or ammana) measure of
jasmine and double jasmine (sumanamallikā) flowers, etc., placing her hand on her baby-son's
head. The Bodhisat placed his foot on the threshold of the door, took a look while still standing
and saying to Himself: "If I were to remove the hand of the queen-mother and were to catch hold
of my son, the queen will wake up; in this way the;re will be danger to my going away; only
when I have become Buddha, I shall come and see my son", went down from that palatial storey.
However, whatever is stated in the Jātaka commentary, namely: "At that time the baby-prince
Rāhula was on the seventh day from His birth;" such a statement as that does not exist in the rest
of the commentaries. Therefore this alone should be accepted.

2.34. Thus, the Bodhisat went down from the upper storey of His palace, went near the
horse and said: "My dear Kaņţhaka! Do not let me pass beyond the night now, I shall become
Buddha by depending upon you and send across this world of man together with the world of
devas to the immortal peace. Thereafter He jumped up and climbed on to the back of Kaņţhaka.
The horse, Kaņţhaka, was eighteen cubits in length from its neck; in proper proportion to its
length, it had its breadth; it was endowed with strength and speed, its colour was all white,
resembling a well-washed and polished conch-shell. If it were to neigh or make its hoof-sound,
the noise would spread all over the city; therefore, the divinites, by means of their own celestial
power, suppressed sufficiently its neighing noise so that no one heard it and every time it made
its step, all its steps were made to fall on the palms of their hands. The Bodhisat arrived at the
vicinity of the great gate at midnight riding on the ****(Pg.114) of the excellent horse at its
centre, while Channa kept on holding the tail of the horse. At that time, however, the king,
saying to himself: "My son must not be able to go out after opening the city gate on any and
every occasion", made arrangement in such a way that each one of the two leaves of the big city-
door should be opened only by a thousand men. The Bodhisat, however, bore the strength of one
thousand crores of elephant, according as the number of elephants is calculated in the matter of
being endowed with strength and vigour. According to the calculation in terms of number of
men, He bore the strength of ten thousand crores of men. The Bodhisat thought thus: "If the gate
would not open, I will go beyond ahead after leaping over the city-wall, which is eighteen cubits
in height, pressing down the horse, kaņţhaka, with my things, while I am still seated now on its
back, along with Channa even, who remains holding its tail." Channa also thought thus:- "If the
gate would remain closed, I shall go ahead leaping over the wall, letting my own lord the prince
sit on my shoulder, embracing the horse Kaņţhaka with my right hand round its belly, keeping it
close to the hollow of my hip. The horse kaņţhaka also thought thus:- "If the gate would not
open. I shall go ahead jumping over the wall lifting up my own lord on my back even as He
keeps Himself seated along with Channa, who keeps himself standing by holding my tail".
Should the gate remain closed one or other of three individuals would have accomplished
according as they had contemplated even. However, the divine being, who was residing at the
date, opened it.

2.35 At that very moment, Māra, the Evil One, saying to himself: 'I shall turn back the
Bodhisat, came and said, standing in the sky, thus "Do not make the renunciation, my friend! On
the seventh day from now the wheel-gem will become apparent to you. You will rule over the
four great islands surrounded by two thousand small islands, turn back, my friend!" When asked
who he was, Māra replied that he was Vasavatti. The Bodhisat then said: "O Māra! I know the
fact that the wheel-gem would become apparant to me; I am not desirous of sovereignty; I shall
become Buddha resonding to the ten thousand world-elements". Māra pursued the Bodhisat
following Him like a shadow, watching for a chance, saying "From now on, at the time of your
pondering over either the thought of sensual pleasures or thought of hatred or thought of
oppression, I shall know."

2.36. The Bodhisat also, having rejected regardlessly the sovereignty of world-king
which had come into His hands, like a spit of saliva, went out of the city with high honour.
Having, come out of the city on the full moon night of the month of Āsāļha, when the Uttarasāla
nakkhatta was in progress, He became desirous of looking back at His city again. At the very
moment such a desire as that, however, arose in His mind the great earth turned round, after
breaking itself up, like the potter's wheel as if it would say: "O Great Man! You need not
yourself turn back to have a look." The Bodhisat stood facing toward the city, looked at the city,
showed the place for setting up a shrine to commemorate the turning back of Kaņţhaka on that
piece of ground, made Kaņţhaka to fact towards the road by which it should go and went forward
with high honour and with great grace and beauty. It is said that at that time the divine beings
held in their hands in front of Him sixty thousand lighted torches sixty from behind, sixty from
the right side and sixty from the left side. In addition, other divine beings round the edge of the
circumference of universe (cakkavāļa), held in their hands innumerahle lighted torches. Next to
these, other divinities, dragons (nāgas), garūda birds, (suppaņņa), etc. went in His wake
honouring Him with celestial perfumes, garlands, seented powder and incense. The sky was
without interval being laden with coral flowers of Pārichattaka and Mandārava as dense clouds in
the heavy rainy-season. There occurred signing together of celestial songs. On all sides there
arose sounds of eight musical instruments, sixty musical instruments and sixty eight hundred
thousand musical instruments. Their sound turned out to be like the waters of the ocean when
disturbed by heavy rain-clouds of stormy weather and also like the roaring of the ocean in the
womb of the Yugandhara mountain.

2.37. The Bodhisat arrived at the bank of the Anomā river, covering a distance of thirty
leagues (yojana), passing over three kingdoms in the course of a single night ********(Pg.117)
proceeded with such a grace and beauty as said above. However, why? Was not the horse able to
go beyond that destination? it was not that it was not able. Indeed, the horse could roam about
orbiting one entire universe which stood on its axis from one extremity to another as if treading
upon the bordering rim, come back even before its morning-meal, in order to eat the food
procured by itself. At that time, however, there was too great a delay in cutting off the tangle of
scented garlands of flowers, drawing away the throughly covered body up to the thigh region
with perfumes, garlands, etc., sent down by divinities, dragons, (nāga) and garuda birds,
(supaņņa), etc., who all stood in the sky. That was why the horse went covering a distance of
thirty leagues (yojana) only. Then, the Bodhisat stood on the river-bank and asked Channa thus:
"What is the name of this river?" The reply was: "It is known as Anomā, your majesty! The
bodhisat gave intimation to the horse, touchinbg it wiht His heel saying: "Our renunciation also
will become supreme (anomā)." The horse then jumped up and stood on the thither bank of the
river which was eight usabhas wide.

2.38. the Bodhisat descended from the back of the horse, stood on the surface of the sand
which resembled silver petals and addressed Channa thus:- "My dear frien Channa!You go home
taking away with you my trinkets as well as my horse Kaņţhaka, I shall becomeing a monk. The
Bodhisat saying: "You cannot be allowed to become a monk, you rather go home," prohibited
him three times, entrusted to him His ornaments as well as the horse Kaņţhaka and thought thus:-
"These hair of mine are not appropriate for a monk; there is no propriety of another individual
cutting off the hair of the Bodhisat." Thereafter, saying to Himself: "I shall myself cut my hair
off with my sword," He seized the sword with His right hand, caught hold of the crest of his hair
together with the hair-knot with His left hand, and cut off His hair. His hair became two-finger
lengths in sixe, curled round from the right and adhering to His head. Through out His life, the
length of His hair was that much only. His beard also was of the same appearance and character.
There was, nothing to be done again by way of shaving (away) hair and beard. The Bodhisat
caught hold of His hair-knot together with his turban and threw them up into the sky, saying: "If
I shall become omniscient Buddha, let them stand in the sky; if not, let them drop down to earth."
that hair-knot rose up to a heidght of
aeleague (yojana) and remained in the sky. Sakka, king of devas looked at them with his divine
eyes, received the hair-knot in a bejewelled casket, of the size of a league (yojana) and set up a
shrine in the Tāvatimsa heaven, known as Culāmaņi temple.

Having cut off the crest of this hair scented with

excellent perfume, the hero of the Sakya clan threw it
up into the sky. the thousand-eyed king of edvas
accepted it on his head in an excellent bejewelled
casket.

2.39. Again, the bodhisat thought: "These kāsi clothes do not go well with my
monkhood." Then, the great Brahmā Ghatikāra, who was His old associate at the time of buddha
Kassapa, owing to his not having attained old age during the intervening interval of two buddhas
(Buddhantara), and because of having been his friend reflected: "Today, my associate has made
the great Renunciation; I shall go to Him taking along with me, the requisites of amonk."

"A set of three robes, and a begging-bowl,

a razor, needle and a belt, which together
with a water strainer, become those eight
which are fittingly proper for a monk."
The great brahmā brought these eight requisites and gave Him. The Bodhisat put on the insignia
garments of an arahat, took the guise of the most excellent monk, said to Channa: "Dear Channa!
speaking on my behalf, you please inform my parents about my good health", and sent him
away. Channa paid homage to the Bodhisat, circumambulated Him and departed. The horse
Kaņţhaka, however, as soon as it heard the words of the Bodhisat, who was consulting with
Channa, thought thus: "I have,now, no opportunity of seeing my lord again" and since it could
not bear up its grief as and when it got out of sight of the Bodhisat died of broken heart and was
reborn as a young divinity, named Kaņţhaka in the Tāvatimsa heavenly mansion. There was a
single grief only, first of all, to Channa. However, he became afflicted wiht second sorrow due to
the death of kaņţhaka, and went back to his home-city, weeping and lamenting.

The bodhisat, who had now become a monk, spent seven days enjoying the happiness of
renunciation in the mango grove known as Aunpiya, which was in that very region. He then went
on foot covering in a single day a journey of thirty leagues (yojana) and entered the city of
Rājagaha. Having thus entered the cioty, he went about to get alms-food along a row of houses
one after another (sapadāno). Commotion occurred all over the city on account of the good-look
of the bodhisat, similar to what happened, when dhanapālaka entered Rājaglha and when the
king of Titans (Asura) entered the city of devcas. The royal reporters went and informed the king
thus:- "Your majesty! Such an individual *******(Pg.120) wanders about the city for alms-food;
we do not know whether this individual is a divinity or a humanbeing or a dragon (nāga), or a
garuda, (supaņņa) or so and so." The king swaw the Great Man, as he stood on the flat roof of his
palace, became astonished and surprised at heart and instructed his men thus: "Oh my men! You
all should go and investigate; Should the individual be a non-human, the same will go out of the
city and disappear; should the same be a divinity, this one will go up into the sky; sjould the
same be a dragon (naga), this one will go diving into the earth; should the same be a human-
being, this one will enjoy whatever food had been obtained by begging."

2.41. The Great Man (indeed), having collected mixed meal and on coming to know:
"This much is enough for my subsistence", went out of the city by the gate He had entered , took
his seat facing Himself eastward in the shade of the Paņ̄dava hill and began to take His meal.
Thereupon, (he turned sick) wiht his intestines seeming to turn round and shoued signs of
coming out through His mouth. Thereafter, although he was haressed by that despicable alom-
food because of the fact that he had never seen with his eyes such food in His life-time, He
admonished Himself thus: "O Siddhattha! Although you were born in the family, where food and
drink have been easily available, and where are eaten three-year-old sweet smelling barley (sāli)
rice-meal with all kinds of dishes of best flavour, on your seeing a recluse clad with picked up
rag-garment (pamsukūlika), you thought over saying to yourself: 'When, indeed, ahsll I also
become such a one, go about for alms-food and eat? When indeed will that occasion happen to
me? and had carried out the renunciation; now, why, namely, do you do this 9vomitting)?"
Having thus admonished himself, He became normal and thoroughly
enjoyed His meal."

2.42. The royal reporters, after Having seen that incident, went over and informed the
king. On hearing the messengers' report, the king left the city speedily, went to the presence of
the Bodhisat, became pleased with his posture (even) and offered his entire sovereignty to the
Bodhisat. The bodhisat said: "O great king! I have no desire for material (vatthu) comfort and
sensual (kilesa) pleasures: I have made the renunciation aspiring to my paramount and perfect
enlightenment." The king could not win over His heart inspite of his repeated request in many
ways and there fore, drew his promise: "Sure and certain, you will become Buddha; you should
come, first of all, tomy dominion when you have become Buddha." Here, this is in brief. In
extensio, howeveer, the matter should be comprehended by looking at this Pabbajjāsutta which
begins: "I shall announce the renunciation and becoming of a monk as made by the Possessor of
spiritual eye (cakkhumā)", together with its commentary.

2.43. The Bodhisat also, indeed, having given His promise to the king, wandered about
Himself, approached Āļāra Kālāma and Udaka, son of Rāma, attained the graded heights of
effective meditation (samāpatti), did not, however, harbour that achievement of samāpatti saying
to Himself: "This is not the path towards Buddhahood, but being desirous of making the great
effort (mahāpadhāna), to exhibit His own vigour and energy to the world together with the abode
of devas, went to Uruvela and saying to Himself: "This piece of land is indeed delightful," took
up His residence even there and made His great effort (mahāpadhāna). Those members of the
group of five (pañcavaggi), headed by Koņ̄dañña (also, indeed), wandering about for alms-food
all over villages, districts and rooyal cities reached the presence of the Bodhisat. Then, they
became close neighbours of the Bodhisat attending upon Him fulfilling such duties as sweeping
clean of the monastic compound, etc., serving Him, who kept on making a great effort,
(mahāpadhāna), for six years, saying to themselves: "He will become Buddha now! He will
become Buddha presently! " Indeed, the Bodhisat spent His days ;(on a daily subsistence of) a
solitary grain of sossamum or riice etc. saying to Himself: "I shall do the difficult deed
;(dukkara), to its extreme limits. He cut off all nourishment. The divinities threw in their lot by
sending divine nourishment into His system through the hair-holes (or pores) on His body.

2.44. Then on account of lack of the nourishment and of the excessively painful plight He
was in, His body golden complexion also became dark in colour. All the thirtytwo major marks
of a great personage became covered up. On one occasion also, while He was entranced in the
respiration meditation, He became unconscious, being opressed by severe pain and fell down at
the extrlemity of the cloister. Thereupon, some divinities spoke about Him thus: "The monk
Gotama is dead". Others remaked: "This one is only abiding at arahatship. In that event, such
divinities as were under the impression that He was dead, went and informed the great king,
Suddhodana, thus: "Your son is dead". The king reacted: "Did my son die after becoming
Buddha or without being so?" Their reply was: "He was not abot to become Buddha; He died
falling down on the ground where He was making great effort (padhāna). On hearing this, the
king remarked: "I do not believe your story; there is no such thing as the death of my son without
His having attained Bodhi and becoming Buddha." So saying, he rejected the news. Why was it
(however) that the king did not believe the news? Because he had seen the miracles on the day
He was made to pay homage to the hermit, Kāladevala as well as at the foot of the eugenia tree.

2.45 Again, when the Bodhisat stood up after regaining consciousness, those very
divinities went and informed king Suddhodana: "Great king! Your son is without any ailment."
The king told them: "I know that my son did not die." While the Great BEing was still making
great effort, doing difficult deeds for six solid years there w;as in; the sky (a phenomenon)
similar to (that at) the time of making knotty things. Saying to Himself: "This difficult deed is
not the path that leads to Buddhahood," the Bodhisat went about in villages, big and small, for
alms to bring back substantial food and brought back His meal. Thereupon, His thirty two
characteristics of great personage became evident. His body also became golden in colour. The
group of five bhikkhus, making this remark: "This one was not able to properly penetrate and
attain omniscience inspite of His doing difficult deeds for six years; now, since He is wandering
about for alm-food in villages big and small, will He be able to attain omniscience? This One, is
now living in abundance and has forsaken His strenuous effort; for us there is discriminating
thought from this One like unto representation of a drop of dew, for one who is desir;ous of
washing his head; what is the use of this One to us?", abandoned the great personage, took their
own begging bow and robes respectively, went away on a long journey of eighteen leagues
(yojana), and entered Isipatana.

2.46. At that time, indeed a young girl, Sujātā, by name, was born in the house of a
house-holder Senāni, in the big Senāni village at Uruvela. When she came of age, she made wish
at a Nigrodha banyan tree "If I were to go to a family house of one who is of equal social status
and get a son at my first pregnancy, I shall make a bali offering, sacrificing thoroughly a hundred
thousand (kahāpana), the following year." That aspiration of hers became accomplished. She,
being desirous of making oblation offering of food (bali) on the full moon day of Visākha month,
when six years of doing of difficult deeds had been fully done, by the Great Being had let her
thousand milch cows roam about in the forest of honey=cane liquorice, earlier even, had let her
five hundred milch cows drink their milk, later, had let her two hundred and fifty milch cows
drink their milk, in this way she made what was then known as milk confections
(khiraparivattana), aiming at such a stage that the milk would become concentrated, sweetened
and tasteful, until her eight milch cows drink the milk of the sixteen cows. On the full-moon day
of the month of Visākha, that lady, saying to herself: "I shall make oblation (bali) offering early
in the morning", had her eight milch cows milked after getting up from her bed when the night
had passed into dawn. The suckling calves did not come to the breast-base (or udder) of their
mother milch-cows. As soon as new vessels were deposited under the udders, streams of milk
flowed down spontaneously. Seeing such a miracle as that, the lady Sujātā received the milk with
her own hands, collected the milk in a new vessel, kindled fir;e with her own hands and began to
boil the milk.

2.47. When the milk-rice was being cooked by her, big big bubbles rose up and circled
about in circumambulation. Not a drop was spilt outside. Not even the smallest amount of smoke
rose from the oven. At that time the four divine guardians of the world came and kept watch over
the oven. The great brahmā held an umbrella over it. Sakka made the fir;e burn by bringing fire-
brand with him. Divinities in the four great islands and two thousand small surrounding islands
brought with them beneficial nutritive essence (ojha), of human and celestial beings by means of
their own divine power, in the manner of collecting honey by squeezing the honey comb, bound
up in a bee-hive, and poured down into the milk-rice cooking-pot. On other occasions, indeed,
the divinities contributed nutritive essence on every morsel (or mouthful). On the day of
attainment of perfect Buddhahood and on the day of His great passing away, however, they put
the nutritive essence straight into the boiling-pot. On seeing so many astonishing wonders
apparent to herself happening there in the course of a single day ;even, Sujātā addressed her
slave-girl, named Puņņā, thus: "Dear Puņņā! Today, our divinities are exceedingly pleased.
Indeed, I have never seen before, such an astonishing wonder during so long a time. Go quickly
and attend to the abode of deva." The slave-girl promised to act up to her words saying: "Very
well, my lady", and went toward the foot of the tree all in a hurry.
 2.48. The Bodhisat also, indeed, dreamt five great dreams during that night and as He
explored and examined them He became self-determined thus: "Undoubtedly, I shall become
Buddha today". On the expiry of that night, having done His ablutions, awaiting the time for
doing the begging-round, He came and sat down at the foot of that tree, lighting up the entire
area with His own rays. Then, indeed, that slave-girl Puņņā arrived and saw the Bodhisat seated
at the foot of the tree illuminating the east world-element; the entire tree became golden coloured
by the rays which radiated from His body. On seeing such a sight, this idea occurred to her:
"Today our divinity came down from the tree and I think He is seated to accept with his own
hands the offering of bali," and becoming raptured, quickly went back and informed the matter to
her lady Sujātā.

2.49. On hearing her words Sujātā became delighted and presented her slave-girl all kinds
of ornaments worthy of a daughter saying: "Beginning from now, today, you had better take up
the status of my eldest daughter." Since (however0 on the day of the attainment of Buddhahood,
it was proper to recei;ve a gold bowl worth a hundred thousand, there arose (therefore) in her
mind that she would offer her milk-rice in a gold bowl. She had a gold bowl worth a hundred
thousand brought out and being desirous of putting in her milk-rice in it she tilted the cooking
pot. All the milk-rice moved down like water from the lotus leaf and got deposited in the bowl. It
became just filling up a single bowl only. She covered that bowl with another bowl, wrapped it
with a piece of shite cloth, dressed and decorated herself with all kinds of decorations and
ornaments, plased that bowl on her own head, went to the foot of the Nigrodha banyan tree with
great pomp, saw the Bodhisat, became abundantly delighted, took Him to be the tree divinity,
went bending down and bending down starting from the spot whense she caught sight of Him,
took down the bowl from her head, opened it, fetched water, sweet-smelling with scented
flowers in a gold ceremonial vessel, went towards and stood near the Bodhisat. The earthen-ware
bowl given by the great brahma Ghatikāra, which did not forsake the Bodhisat for so long a time,
went out of sight at that moment. Not seeing the earthenware bowl, the Bodhisat stretched out
His right hand and accepted the water. Sujātā placed the milk-rice along with the gold bowl into
the hand of the Great Man. The Great Personage looked at Sujātā. She carefully noted what was
needed to be done and paid her homage saying: "My Lord! To you I make my sacrifice entirely;
kindly accept it and do what you like." She departed thence, thoroughly sacrificing 'regardlessly',
the gold bowl worth a hundred thousand (kahāpanas) like an old withered leaf saying: "Just as
my desired object is achieved, in the same way may yours also become accomplished."
2.50. The Bodhisat indeed, rose up from His seated spot, circumambulated the tree, went
to the bank of the river Neranjara, taking the gold bowl along with Him, there was a bathing-
place, named Supatiţţhita, of numerous hundred thousands of Bodhisats, who, on the day of their
perfect enlightenment to become Buddha, went down and had their baths placed the gold bowl
on the bank of that bathing place, descended down the well-established ghat, took His bath, put
on the lower garment of numerous hundred thousands of Buddhas, known as the symbol of an
arahat, sat Himself down facing toward the east, made the milk rice) into fortynine morsels of the
size of a solitary ripe palm-fruit and ate up all the sweet semi-liquid milk-rice. That milk-rice
served as His nourishment for forty nine days, when, after becoming Buddha, he was staying at
the terrace of the Bodhi tree for seven weeks. For such a long time there was no taking of any
other nourishment. There was no bathing, no washing of face (mukha), no bodily ablutions. He
passed His time enjoying the bliss of Jhāna and happiness of the attainment of fruition of the
path leading to Nibbāna. Having had His meal of milk-rice, however, He held in His hand the
gold bowl and saying: "If I shall become Buddha today, let this bowl go upstream; if I shall not
become Buddha let it go down-stream, He threw the bowl into the river channel. That bowl,
breaking from the side stream, went to the mid-stream of the river, went up-stream along that
mid-river even, like a speedy pony, up to a distance of eighty cubits, sank down at a river-
winding, went to the residential mansion of the dragon-king Kāla, struck the bowls, utilised by
the three Buddhas making such a creaking jingling sound as "kili, kili" and settled itself down
right beneath all the three of them. The dragon king (nāgarajā) Kāla hearing that sound, said to
himself "Yesterday one Buddha came into existence; again, today, another Buddha comes into
being," rose, reciting words of praise numbering numerous hundreds of words. It is said that the
time taken by him when he rises up on to the earth filling the sky area to the extent of one yojana
and three gāvutas seemed to him like today or tomorrow.

2.51. The Bodhisat spent the day in the well-blooming Sal forest on the bank of the river
and in the e;vening at the time when flowers fell off from their stalks, proceeded towards the
direction of the Bodhi tree by the eight-usabhas-wide road, decorated by divinities, getting
roused up like a lion. Dragons, ogres and garudas, etc., honoured Him by offering Him perfumes,
flowers, etc. There occurred celestial singing together, etc. The ten thousand world element
became one and the same scented smell, one single garland of flowers and one and the same
offering of congratulations. At that itme, a grass gatherer, named Sotthiya, coming along the path
from the opposite direction carrying his collected grass, noticed the characteristic of the Great
Man and offered Him eight handfuls of grass. The Bodhisat accepted the offering of grass,
ascended the terrace of the Bodhi tree and stood on its south side facing toward the north. At that
moment, the southern universe (cakkavāļa), sank and became as if it was arriving at the Avīci
hell below. The northern universe soared up and became as if it reaching the top-most world of
Brahmās above. The Bodhisat saying: "Methinks, this spot cannot be the place for the attainment
of Buddhahood (sambodhi), went to the west side by way of circumambulating the tree and stood
facin the east. As *****(Pg.128) a result of that, the western universe sank and became as if it
was reaching the Avīci hell. The eastern universe soared up and became as if it was reaching the
topmost world of Brahmās above. It is said that everywhere He stood, the great earth became
sinking and soaring like the wheel of a big cart treading upon the extremity of circumferential
rim and and standing on its nave. The Bodhisat saying: "I think, this spot cannot be the place for
the attainment of Buddhahood (Sambodhi), went to the north side by way of circumambulating
the tre;e and stood facing the south. Consequent upon that, the northern univers sank and became
as if it was reaching the Avīci hell. The southern unvierse soared up and became as i;f it was
reaching the topmost world of Brahmās above. The Bodhisat, saying: "I think this spot cannot be
the place for the attainment of Buddhahood (sambodhi), went to the east side by way of
circumambulating the tree and stood facing west. On the east side of the tree, however, there was
the spot for cross-legged seat of all Buddhas. That spot did neither tremble nor shake. The
Bodhisat came to know: "This is the unavoidable steady spot of all Buddhas, where the cage of
depravity (kilesa) was destroyed", shook those handfuls of grass seizing them at their tips. There
and then, there came into existence, a throne-seat fourteen cubits high. Indeed, those handfuls of
grass settled themselves in such a manner as to become a suitable seat. As to what manner the
grass became a suitable seat, it was and still is impossible for a good expert either to imagine in
his mind or make a treatise or put down in writing. The Bodhisat made the trunk of the Bodhi
tree His background, faced towards the east and made His mind firm saying:

"Willingly let only my skin and veins and

 bones remain; let flesh and blood in my
body thoroughly dry up without leaving any
trace; I shall not break off this my cross-
legged posture until and unless I attain my perfect enlightenment to become full Buddha," and
sat down cross-legged in adamantine pose in the attaitude of not admitting defeat holding out
unbroken ********(Pg.130) even with the falling of a hundred thunder-bolts.

2.52. At that time, the evil one Māra, saying to himself: "Prince Siddhattha is desirous of
going beyond my influence; now, I shall not allow Him to pass over my power', went to the army
of Māra, gave information of the matter, had the shout of Māra made and went out taking along
with him the Māra's army. That Māra's army was twelve yojanas in front of māra, twelve yojanas
on his right as well as on his left; at his back, his army stood making the border of the universe as
its limit; above him his army was nine yojanas high. The resounding noise of his awful army was
heard beginning from a distance of a thousand yojanas resembling the earth-rumbling sound.
Then, the youthful divinity Māra mounted the elephant named Girimekhala which was a hundred
and fifty yojanas in height, created a thousand arms as his hands and carried in them various
weapons. For the remaining retinue of Māra also, no two individuals were identical and hold the
same weapon. All the members of Māras army were of different comelexions, and different
varieties of faces and they came armed with different kinds of weapons overwhelming the
Bodhisat.

2.53. The divinities of the ten thousand universe (cakkavāļa) stood reciting the praise of
the Great Being. Sakka, the king of devas, stood sounding his most excellent victory conch-shell.
It is said that the conch was as big as twenty hundred cubits. Once the conch was sounded
sending in his breath it went on making noise for four months before it became silent. The
dragon--king Mahākāla stood eulogising the praise of the Bodhisat with hundreds of words. The
great Brahmā stood holding a white umbrella. When, however, the Māra's army came close to
the terrace of the Bodhi tree, not a single one of them was able to stay on. They all fled in such a
direction as they had been facing respectively. The dragon king named Kāla also dived into the
earth, went to his flowery nāga mansion, five hundred yojanas in extent, and lay himself down,
shutting up his face with his two hands. Sakka, king of devas, also, carrie;d away his excellent
conch of victory on his back and stood on the rim of Cakkavāļa. The great brahmā caught hold of
the white umbrella by its extremity and went back to his world of brahmās only. There was not a
single divinity, who was able to stay on. The Great Man, however, remained seated all alone.

2.54. Māra also said to his host: "My dear fellows! There is not another man equal to
Siddhattha, son of Suddhodana. We shall not be able to give Him battle face to face; we shall
give Him battle at His back." The Great Man looked at His three sides and saw nothing since all
the divine beings had fled. Again, on seeing on his north side, said to himself: "Such a big body
of troops are making mighty effort in connection with solitary me; inthis place, there is no
mother of mine, no father, no brother or any other whoever is my relative; however, these ten
perfections only have been, for a long time, like my nourishing attendants; therefore, I should
strengthen my perfections only, to their highest stage, attack this strong army with my only
weapon of perfections and crush the same," and remained seated reflecting upon His perfections.

2.55. Then, indeed Māra, the youthful divinity, saying to himself: "I shall make
Siddhattha flee by means of the whirl wind (vātamaņ̄dalam), caused the same to arise. At that
very moment, winds breaking and bursting the east, etc., rose up, toppled down the tops of hills,
which were half a yojana, one yojana, two yojanas and three yojanas high, made the forest of
trees, etc., upside down, and reduced the surrounding big and small villages into small pieces and
fine powder. Although the wild wind was capable of doing such a damage as that, the same came
over to Bodhisatta without any vigour due to the power of merit of the Bodhisatta, and could not
make even the fringe of Bodhisatta's robes to shake. There after, Māra made a heavy down pour
of rain (mahāvassam), to arise, saying to himself: "I shall kill Him by overshelming Him with
water." On account of Māra's power, higher and higher up above, rain-clouds of such varieties as
a hundred heaps, a thousand layers, etc., arose and poured known rain. Because of the force of
rain-torrents the earth became extremely eroded froming holes here and there. The mighty rain
came over from above the forest trees etc; but was not able to wet the robes of the Great Being
even to the extent of a dew drop. Thereafter māra created a shower of rocks (pāsaņavassam).
Blazing and fuming tops of mighty mountains and huge hills came through the sky and as they
reached the presence of Bodhisat, they became converted into soft balls of celestial garlands.
Later, māra created a shower of attacks. Flaming and fuming single-way carrying and both-ways
carrying swords, javelins, razors, etc. went through the sky, reached the Bodhisat and became
celestial flowers. Thereafter Māra created a shower of embers (ańgāravassam). Kimsuka-
coloured embers came through the sky, became celestial flowers at the feet of the Bodhisat and
scattered themselves about. Later, Māra created a shower of hot ashes. Extremely hot, fire-
coloured hot ashes came through the sky, fell down at the feet of the Bodhisat, after becoming
sandal-wood powder. Thereafter Māra created a shower of sand (valukāvassam). Flaming and
fuming extremely fine particles of sand came through the sky and fell down at the feet of the
Bodhisat after becoming celestial flowers. Subsequently Māra created a shower of mud
(kalalavassam). That shower of mud came fuming and flaming through the sky and fell down at
the feet of the Bodhisat after becoming celestial ointment. Finally, Māra created darkness
(andhakāram), saying to himself "I shall make Siddhattha flee by frightening Him with this."
Resembling the darkness made up of four division, it became dangerously dense darkness but it
disappeared as if it got dispelled by; the rays of the sun as it reached the Bodhisat.

2.56. In this way, that Māra, not being able to make the Bodhisat flee with these nine
showers comprising wind, rain, rock, attacks, embers, hot ashes, sand, mud and darkness
showers ordered his own retinue: "Look here my soldiers! You all get up; seize, kill and drive
away this prince Siddhattha". Māra himself, seated on the body of the elephant Girimekhala,
approached the Bodhisat, taking along with him his circling weapon and said thus: "O
Siddhattha! Get up from this pedestal (pallanka) This thing does not arrive here for you. It is for
me that this one has come here." The Great Being, on hearing his words, replied: "O Māra!
Neither have you fulfilled the ten perfections, neither ha;ve you also made the five great
sacrifices; neither have you carried out practice for the benefit of relatives, nor the practice for
the benefit of the world, nor the practice for the benefit of becoming Buddha; all those deeds, I
alone have done fully; therefore this pallańka arrives here not fore you but for me alone."

2.57. The furious Māra, not being able to bear up the force of anger released his circling
weapon towards the Great Man. That weapon became a ceiling of garlanded flowers and stood
still over and above Him, who was just reflecting upon the ten perfections. It is said that on other
occasions that rajor-bearing circling weapon, when released with anger, wnet cutting off
massively solid stone pillars as if they were top sprouts of bamboo. In this battle of Māra with
the Bodhisat, however, when it stood still after becoming a garlanded flower canopy, the
remaining retinue of Māra saying to themselves: "Now, Siddhattha will get up from the pedestal,
(pallańka), and run away, " threw several massively big tops of rocky hills at him. They also
reached the state of garlanded flower-halls and fell down on the ground for the Great Man, who
was reflecting on the ten perfections. The divinites, who stood on the rim of the face of
Cakkavāla, stretched their necks, lifted their heads and looked on saying to each other: "O
friends! Ruined, indeed, is the handsome physique of prince Giddhattha; what indeed, is he goin
to do".

2.58. Thereafter, the Bodhisat, Saying: "The pedestal (pallańka), which used to arrive on
the day of fully pertect enlightenment of Bodhisats, who had fulfilled their perfections, does
arrive for me," spoke to the standing Māra thus: "O Māra! who is your witness of the fact that
you have given charity?" Māra stretched out his hand with his face directed towards his army
and replied "So manya of these divine-beings are my witnesses. At that moment, the sound
brought about by Māra's retinue in making their statements: "I am your witness" was like the
rumbling sound of the earth. Then Māra spoke to the Great Man thus: "O Siddhattha! Who is
your witness to certify the charity given by you?" The Great Man responded thus: "Now for your
charity that was given, your witnesses are animate; in this pace, however, I have not a single
living witness, namely to cite; for the time being, leave alone the charity given by me in my other
remaining existences; when, however, I stood in the existence of Vessantara, and offered charity
then, this solid earth, lifeless though it is, constitutes ny witness". So saying, He brought out His
right hand from within the enclosure of His robes and stretched it but towards the great ea;rth
saying: "Are you muy witness or not of the fact that when I stood in the existence of Vessantara,
I gave a colossal charity seven hundred categories of seven hundred gifts?". The great earth
resounded saying: "I was then your witness" with a hundred rumbles a thousand rumbles and a
hundred thousand rumbles or crying aloud as if scattering away the army of Māra.

2.59. Thereafter, while the Great Man was meditating upon the charity of Vessantara as:
"Siddhattha! The colossal charity given by you is the most excellent offering", the elephant
Girimekhala, as big as one hundred and fifty yojanas fell on its knees on the ground. The retinue
of Māra fled in all the four directions and four intermediate points of compass. There was no
such thing as two of them going by one and the same route. Casting off their headdresses as well
as clothes in which they were dressed they all fled in the direction toward which they were
individually facing. Thereafter, the congregation of celestial beings, on seeing the army of Māra
has occurred; the victory of Prince Siddhattha has come about; we shall do honour to His
victory". So saying, divinities announced to their fellow divinities, dragons to their fellow
dragons, the garudas to their fellow garudas, brahmās to their fellow brahmās and they all came
over to the presence of the Great Man on the Bodhi-pallanka, holding in their hands perfumes,
flower-garlands, etc.

When, however, they had gone thus,

"Indeed, this is the victory of Buddha, possessor
of auspiscious glory; this is also the defeat of
Māra, the Evil One. At that time, the
glandened congregation of divinities announced
the victory of the Great Sage at the terrace of
the Bodhi tree. The gladdened crowds of dragons
(nāgas), also then announced the victory of the
 Great Sage at the terrace of the Bodhi tree:
This, indeed, is the victory of the glorious
Buddha' this also is the defeat of Māra, the
Evil One. The gladdened group of garudas also,
at that time, announced the victory of the Great
Sage at the terrace of the Bodhitree "This indeed,
is the victory of the Glorious Buddha; this also is
the defeat of Māra, the Evil One". The gladdened
group of Brahmās also; at that time announced the
victory of the Great Sage at the terrace of the
Bodhi tree: "This indeed is the victory of the
Glorious Buddha; this also is the defeat of Māra."

The rest of the divinities in the ten thousand cakkavaļās stood reciting different kinds of praises
and doing honour by offering Him garlands of flowers, perfumes and unguents. In this way, the
Great Man destroyed the army of Māra while the sun was still shining. He then pondered over
His previous existences in the First watch of the night, cleansed His divine eyes in the middle
watch of the night and made Himself attain the knowledge of dependent origination,
(paţiccasamuppāda) in the last watch of the night. Then, when he was meditating upon the
twelvefold mode of causes in direct and reverse order, in the manner of revolving forward and
backward the ten thousand world elements, (lokadhātu), which has water as its limit all-round,
quaked twelve times.

2.60. When, however, the Great Man penetrated into omniscient knowledge at the time of
sun-rise making the ten thousand world elements, (lokadhātu), sound the entire ten thousand
world-elements became well-decorated. Flags and festoons hoisted at the rim of the east entrance
(or face) of the cakkavāļa struck the rim of the west entrance (or face) of the cakkavāļa. So also
the flag standards hoisted at the rim of the west entrance ;(or face) of the CakkavāŅa struck the
rim of the east entrance (or face) of the Cakkavāļa; the flags standards hoisted on teh rim of the
south face of the Cakkavāļa struck the rim of the north face of the Cakkavāļa; the falgs standards
hoisted on the rim of the north face of the Cakkavāļa struck the rim of the south face of the
Cakkavāla. The flags standards hoisted on the surface of the earth stood catching hold of the
Brahmā world; the flags standards bound in the Bramā world; established themselves on the
surface of the earth. In the ten thousand universes (cakkavālas), flower-bearing trees bore
flowers and fruit-bearing trees became beneficial by bearing clusters of fruits. On the trunks of
trees trunk-lotuses bloomed and in branches branch-lotuses, while amongst climbers creeper-
lotuses bloomed; whereas in the sky, there bloomed hanging-lotuses; surfaces of solid stones
broke up, became a hundred layers one above the other, and there rose up daņ̄daka-
padumanplants. The ten thousand world-element revolved and became thoroughly mixed up with
flowers, resembling a released ball of garlanded flowers as well as ;(like a well-spread flower-
sheet. The intervening hells (lokantaraniraya), which lie in-between the universes (cakkavāla),
which are eight thousand yojanas in extent, and which were ever dark and never could be lighted
even by the shining light of seven suns, became at that time unitedly lighted. The mighty ocean,
which was eighty four thousand yojanas deep became one of fresh water. Rivers ceased to flow.
Congenitally blind people saw visible objects. The born-dumb people heard sounds. Those who
were born lame went about on foot instead of crawling by means of a chair. Fastened fetters,
bound chains, etc., became cut off and fell down.
 2.61. The Great Man, being honoured thus with immeasurable wealth of glory, penetrated
into omniscient knowledge, while numerour kinds of wonderful phenomena were prominently
presenting themselves, and uttered such a joyous utterance as was never omitted by all Buddhas:

"Because repeated rebirth is miserable, I had

myself been running about in the rounds of many
a birth, seeking to find the architect of the
house. O builder of the house! you are now dis-
covered; you shall not build a house again. All
your rafters are broken; the peak of the house
had been destroyed; the mind had gone beyond
Samkhāra, things worldly; I have attained the
stage of destruction of all craving desire".

2.62. Thus, is what happened beginned from Tusi ta heavenly mansion to this attainment
of omniscience at the terrace of the Bodhi tree. So much of the incident should be unde;rstood
(or) known by the name of unremote preface.

The discourse on the unremote preface is over.

.......

3. - Discourse on Proximate Preface

3. "The proximate preface is to be construed in these contexts, in this way: 'On one
occasion, the Glorious One was dwelling in Sāvatthi, at Jeta grove, in the monastery of
Anāthapiņ̄dika. 'He dwelt in Vesālī at the great forest in the pinnacle-roofed monastery,
(Kutagārasālā) hall." Thus, it was stated. in spite of bieing stated thus, then starting from that
beginning, it should be understood in this light. To the glorious Buddha, who was seated on the
victory pedestal (pallańka), indeed, after He had made His joyous utterance, this idea occured: "I
had my self run over a hundred thousand dappas over and above four innumerable number of
kappas for the sake of this pallańka, On, so many an occasion, for the sake of this self-same
pallańka, my decorated head cut off from my neck had been given; my well-pulled out
collyrium-smeared eyes and heart-flesh had been offered as charity; my such sons as young
prince Jālī, my such daughters as young princess Kaņājinā and my such wi;ves as queen maddī
had been given away to others for their slaves; this pallańka of mine is my victory pedestal, my
firm pallańka of mine is my victory pedestal, my firm pallańka; seated here all my intentions
became fully accomplished; I shall not, for the time being, rise up from here." He, therefore,
continued sitting there and ther;e only for seven days actually attaining many a hundred thousand
crores of jhyāna attainments. It is in this connection, that it has been stated thus: "Then, indeed,
the glorious Buddha kept Himself seated in a single cross-legged posture for seven days,
enjoying the bliss of emancipation."

3.1. Then there arose this reflection to some of the divinities: "Today (or now) also there
is surely some suitable deed to be done for Siddhattha; He does not give up His attachment,
indeed, to the pallańka". The Master, knowing the contemplations of the divinities, went up the
sky, and exhibited the twin miracle in order to allay their anxieties. Indeed, the twin-miracle
performed at the terrace of the great Bodhi tree, the twin-miracle performed at the assembly of
His relatives and the twin-miracle performed at the coming together of the sons of Pathika, all of
them were the same as the twin-miracle performed at the foot of the mango-tree of Kaņ̄da.

3.2. Having thus allayed the anxiety of the divinities, by means of this miracle, the
Master stood on the northern side slightly due east and spent seven days looking on, without
winking His eyes, the pallańka as well as the Bodhi tree as the place of acquisition of vigour for
the perfections fulfilled throughout a hundred thousand kappas over and above the four
innumerable numbers of kappas saying: "Indeed, in this very pallańka, the omniscient knowledge
had been comprehended by me." Atl that site there arose, the shrine of unwinking eyes,
(Animisa). Then the Master made a cloister between the pallańka and the spot where He stood
and spent seven days walking to and fro on the gem-jeweled cloister-walk which stretched at
length from east to west. On that site there sprang up a shrine known as the gem-jewel cloister
walk (Ratanacańkama).

3.3. In the fourth week, however the divinities erected a gem-jewel house on the north-
west side of the Bodhi tree. There, the glorious Buddha sat cross-legged and spent seven days
investigating the Abhidhamma piţaka, particularly the paţţhāna containing therein, with its all-
round endless ways of approach. The reciters of Abhidhamma, however, said thus: "The name
Ratanaghara is not that of a house, built of seven kinds of gems; the place where, however, the
seven books of abhidhamma were meditated upon is said to be 'Ratanaghara'. Since, here,
however, both these interpretations are applicable, both of them should, therefore, be accepted,
accordingly. Beginning from that time onward, there arose on that site a shrine known as
Ratanagharacetiva. Having thus spent four weeks near the Bodhi tree to the goat-herd banyan
tree, (Ajapāla-nigrodha). There also, Buddha sat down investigating the dhamma and enjoying
the bliss of emancipation.

3.4. On that occasion, Māra, the Evil One, became unhappy at he;art, saying thus:
"Following Him closely from behind for so long a time, I did not find any defect of this One
although I looked for His fault," sat down on the high road and pondering upon sixteen causes,
he drew sixteen lines on the ground as follows: "I had not fulfilled the perfection of offering
charity like this One; therefore I was not born like this One." so saying, he drew one line. In that
self-same way, Māra drew up to the tenth line saying: "I had not fulfilled, like this One, the
perfection in precepts, the perfection in renunciation, the perfection in knowledge, the perfection
in exertion, the perfection in impatience, the perfection in truth, the perfection in reselution, the
perfection in loving kindness, the perfection in equanimity; therefore, I was not born like this
One". Like wise, Māra drew the eleventh line saying: "I had not fulfilled like unto this One ten
perfections, which are conducive towards comprehending the knowledge of diagonising the
maturity or otherwise of the controlling faculties (indriya), one of the six kinds of unique
knowledge. In the same way, he drew eventually the sixteenth line saying: I had not fulfilled the
ten perfections which are conducive towards gaining the comprehension of the knowledge of
inclinations, hankerings and disposition of living beings, which is one of the six kinds of unique
knowledge the knowledge of attainment of jhāna based on great pity, knowledge of performing
the twin miracle, knowledge of absence of hindrance and knowledge of omniscience; therefore, I
was not born like this One. In this way, Māra drew sixteen lines on the high road in these
circumstances and sat himself down.
 3.5. At that time also, three daughters of Māra, Tanhā, Aratī and Rāga, saying to
themselves: "Our father is not to be seen; where, indeed, is he?" and looking out for their father,
saw him seated writing on the ground with an unhappy heart, went to the presence of their father,
and asked: "Dear father! Why are you distressed and down-hearted?" He replied; "Dear
daughters! This great Monk had escaped my influence; I was unable to find His weakness inspite
of my looking for it for so long a time; on that account, I am distressed and down-hearted." The
daughters said: "If this is the case, do not be anxious we shall over-power Him ourselves and
come back to you bringing Him." Māra replied: "Dear daughters! Nobody is able to have Him
under anyone's influence; this Man is established in unshakeable faith." They said" "Dear father!
Please do not be anxious; we, women shall bring Him with snares of lust (rāga0, immediately.
Having said so, they went near the glorious Buddha and said to Him thus "O Monk!. We shall be
your wives, who go round your feet." The glorious Buddha kept on sitting, simply experiencing
the bliss of solitude for the emancipation over the incomparable destruction of substratum of
existence, but did not pay any attention to their words; neither did He open His eyes and look at
them.

3.6. Again the daughters of Māra, saying to themselves: "High and low, indeed, are the
desires of men-floks; in the youn ladies, the hair is, indeed, lovely; it is, indeed, the hair in young
ladies, who are established in the first stage of life; it is, indeed, the hair in the ladies of middle
age; it is, indeed, the hair in the ladies of the last stage of life would it not be well if we were to
catch hold of Him by alluring Him with all kinds of good looks, "created themselves on after
another in the guise of young ladies individually and becoming young girls, barren ladies, a
child's mother, a mother of two children, middle-aged ladies and elderly ladies, went near the
glorious Buddha six times and said: "O Monk! At your feet we do attend upon you as your
wives". To it also the glorious Buddha did not pay any attention, since he had become
emancipated through it in the incomparable destruction of all substrata of existence. Some
scholar-teachers, however, said: "When he saw them coming near him in the guise of big
women, the glorious Buddha willed himself: 'Let them become ones of broken teeth wearing
grey hair.' It should not be taken in that light. Indeed, the glorious Buddha did not make such a
self-will. However, the glorious Buddha, taking into consideration his own abandonment of
depravity (kilesa), said: "You all should go elsewhere; after seeing what, do you put forth this
effort? Such a thing should be done, before those who are not devoid of lust (rāga) etc., as for the
Tathāgata, however, the lust (rāga) has been forsaken, hatred (dosa) has been abandoned and
delusion (moha) has been done away with."

"With what foot-print are you all going to

trace that Buddha who leaves no foot-mark,
who has endless sphere of influence, whose
conquest could not be reversed and whose
victory nobody in the world could emulate.
With what foot-trace are you all going to
trace that Buddha who leaves no foot-trace,
who has endless sphere of influence whose
tangles have been disentangled and whose
craving (taņhā) does not exist to lead Him
anywhere, indeed."
Reciting these two stanzas as contained in the chapter on Buddha of the Dhammapada, the
Glorious one preached the Dhamma. They, the daughters of Māra saying to themselves: "Our
father, we must say, spoke the truth when he said: 'The Worthy One, Speaker of well-spoken
words, (Sugata), is the Buddha; He is not easily brought by lust (rāga), etc." returned to the
presence of their father.

3.7. Buddha also, having spent there a week, seven days, went thence to the foot of
Mucalinda. There Buddha spent seven days, enjoying the bliss of emancipation, as if residing in
an unrestricted scented chamber, within the coils made by the dragon-king (nāgarājā) named
Muealinda, in order to ward off cold etc., when a week-lasting rainy weather arose, and went
towards Rājāyatana, where also, He spent seven days experiencing the happiness of
emancipation. So far, to this extent, the seven weeks became fully completed. Here, during such
an interval as this, there was no face (or mouth) washing, no bodily ablutions, no taking of
meals; He passed his time with the bliss of fruition of jhāna.

3.8. Then, on the expiry of these seven seeks, on the fortyninth day, there occured to him
mind to wash his face and mouth. Sakka, king of devas, brought fresh medicinal drug and gave
the same to him. The Master partook of it. On that account there was bodily ablution for him.
Then, Sakka again of fered him made of *************(Pg.144) (nāgalatā), tooth-pick made of
the dragon creeper as well as water for washing face and mouth. The Master chewed that tooth-
stick, cleaned His teeth, washed his face with water from Anotatta lake and sat himself down at
the foot of the Rājāyatana tree.

3.9. On that occasion, two merchants, named Tapussa and Bhallika, as they went with
five hundred carts from the district of Ukkala to the middle country (Majjhima desa), had their
carts blocked by a divinity, who was formerly their own blood-relative and being urged by the
divinity to provide food to the Master, took along with them rice-cake (mantha) and honey-food
(madhupiņ̄dika), and saying: "Venerable Sir! May the Glorious Buddha accept this food-
offering, having compassion for us', offered the same to the Master and stood by. The Glorious
One thought: "Not, indeed, do the Tathāgatas accept offerings in Their hands; where-in, indeed
am I to receive the gifts," because of the fact that His bowl had disappeared on the very day
when he accepted the offering of milk-rice. Then, on knowing his thought, the four divine kings
from the four directions, came and offered bowls made of sapphire-gem. The glorious Buddha
rejected them. Later, they offered four begging bowls made of bean-coloured stone. By way of
having regard for the faith of the four great divine kings, the glorious Buddha accepted all the
four bowls, put them one above the other and willed thus:- "Let them become one." The four
bowls became a medium sized single bowl, forming visible seams, at the rim. In that new bowl
made of stone, the glorious Buddha accepted the food, made a meal of it and made his statement
of thanks. Those two brother-merchants went as their refuge to Buddha and Dhamma and
became lay-devotees according to two-fold formula. Then, the glorious one touched His own
head with His right hand, and made a gift of his hair-relics to them who asked for an object of
worship. They put in a gold casket those relice and enshrined them in a temple (cetiya).

3.10. The Omniscient Buddha, however, rose up from there, went again to the very goat-
herd banyan tree and sat himself down at the foot of the Nigrodha tree. Then, as and when he
was seated there and reflecting upon the profundity of the dhamma, which he himself had
acquired and understood, such a thought as had attained the stage of not desiring to preach to
others arose in him, saying: "Indeed, with hardship have I acquired and understood this
dhamma", which happened to be the habitual practice of all Buddhas. Then, the Brahmā
Sahampati, saying to himself: "Indeed! Alas! The world is ruined! Indeed! Alas! The world is
ruined!", took along with him Sakka, Suyāma, Santusita, Nimmānarati, Vasavatti and Brahmās
from the ten thousand cakkavālas, went to the presence of the Mast and mude his request for the
preaching of the Dhamma in this way and with this a request "Venerable Sir! may the glorious
Buddha preach the Dhamma."

3.11. The Master, having given him his promise, thought over thus: "To whom, indeed,
shall I preach the dhamma first?" and this idea came up in His mind: "Aļāra is learned; he will
understand this dhamma quickly." On surveying again, He came to know of the fact that he had
passed away since the last seven days and he thought about Udaka. When he found out that he
also had passed away on the previous night, he fixed his thought over the group of five monks
(pañcavaggiya): "Indeed, the group of five monks were of much help to me" and reflecting upon
them thus: "Where, indeed, are they staying at present?", He came to know that they were
staying in Benares at Isipatana, in the Migada forest. Buddha dwelt on for a few days, wandering
about for alms-food in the environs of the terrace of the Bodhi tree and saying to himself: "I shall
go to Benares and turn the wheel of dhamma on the full-moon day of Āsālhi month", took his
bowl and robe opportunely after getting up again when the night broke into day on the morning
of the fourteenth waxing half of the month, entered upon a journey of eighteen yojanas, met on
******(Pg.146) way, a naked ascetic, (ajīvaka), named Upaka, informed him of it is having
become Buddha and arrived at Isipatana in the *********(Pg.146) on that very day.

3.12. The group of five Bhikkhus, on seeing the Tathāgata coming from a far-off place,
made mutual commitemtnes thus: "Friends! This monk Gotama comes; having gove back toward
abundance of requisites his body has become fully filled up, fat-limbed and golden-coloured in
complexion; we shall not do any such honour to him as bowing down in adoration, etc.;
however, since this one is the product of a great family, He is worthy of a seat being offered to
him; therefore, we shall just prepare a seat for him." The glorious Buddha, with his ability to
know the mind and behaviour of the people of the world together with the world of devas
reflected upon what they were thinking about and came to know what they had planned mentally.
Then, he heaped together thoughts of loving kindness which are capable of permeation all over
celestial and human beings in general and pervaded his loving kindness in **********(Pg.147)
over the group of five bhikkhus. They, being permeated by thoughts of loving kindness of the
Glorious one, became unable to stand firmly by their own individual commitments when the
Tathāgata went near them, welcomed Him and performed all kinds of duties such as paying
homage to Him and so on. Not knowing, however, the fact that he had become omniscient
Buddha, they went about addressing Him by name as well as friend (āvusa).

3.13. Then the Glorious One let them know of His having become Buddha saying: "O
monks! Do not habituate yourselves by addressing the Tathāgata by (my) name or as your friend;
O monks! The Tathāgata is now a worthy one, a self-accomplished Buddha, took His seat
surrounded by eighteen crores of Brahmās on the excellent Buddha-seat prepared for Him and
preached the incomparable Dhammacakka-pavattana Sutta, which arouses the activity of six
kinds of knowledge, with its three-fold circle and twelve attributes, addressing the group of five
theras (pañcavaggiya) as and when the conjunction of Uttarāsāļha nakkhatta was taking place.
Amongst them, the thera Koņ̄dañña, sending forth his intelligence along the sequence of
Buddha's preaching, became established along with eighteen crores of Brahmā in the fruition of
the first stage in the path to nibbāna at the end of the Sutta. The M:aster spent His lent at
Isipatana and on the next day remained seated in that very monastery giving religious instruction
to Vappa thera. The remaining four theras wandered about for alms-food. The thera Vappa
attained the fruition of stream-winner (sotāpatti), even early the next morning. By means of this
self-same arrangement, the thera Bhaddiya, the next day, the thera Mahānāma on the fourth day
and lastly on the fifth day the thera Asajji, all became established in the fruition of the stage of
stream winner (sotāpatti). On the fifth day of the waning half (of the moon) Buddha had all the
five theras assembled and preached to them the Anattalakkhaņn sutta. discourse on the
characteristics of Anatta. On the completion end of the discourse the five theras became
established in arahatship. Then the Master, seeing the upanissaya (suffering qualification) of
Yasa, son of a good family, summoned him, who had come away abandoning his home with
disgust thet night, saying: "Come Yasa". On that very night, He has Yasa established in the
fruition of the stage a stream-winner (sotāppatti), and on the next day, had him established in
Arahatship. Subsequently also, Buddha let the fifty four young people, associates of that Yasa to
become monks by means of summoning: Come! Monks! and made them attain arahatship.

3.14. In this way, when the number of arahats in the world rose to sixtyone, the Master,
having spent His lent, performed the pavāraņā ceremony of confessions and apologies, sent out
in all directions the sixty bhikkhus saying: "O Bhikkhus! Wander forth on your journeys! and
going Himself to Uruvela, converted, on His way there, thirty princely young men in their good
group, Bhaddavaggi, in the dense cotton-forest. Amongst them the last of all became a stream-
winner (sotāpanna); the highest of all became a never-returner (anāgāmī). All of them also were
made monks by being summoned as Come! Monks! sent out in all driections but he himself went
to Uruvela, exhibited thre and a half thousand miracles, converted the thre plaitedk-hair ascetic
brothers who had a retinue of a thousand ascetrics with plaited hair (jaţila), made them monks by
summoning them: Come! Bhikkhus! let them sit down at the head of Gayā, (Gayāsīsa), made
them establish themselves in arahatship with his preaching to them of Burning Sermon,
Ādittaparivāya, to them went to the park of Laţţhivana in the outskirts of the city of Rājagaha,
surrounded by a retinue of those thousand arahats, saying to himself: "I shall redeem by pledge
give to king Bimlisāra." On hearing from the garden keeper that the M:aster had arrived, the
king, surrounded by twelve nahutas of brahmins and wealthy householders approached the
Master, when the rising splendour of His resembling a gold-sheeted canopy of a variegated
circle, was being released fell himself down with his head at the feet of the Tahtāgata and sat
down on one side together with his retinue.

3.15. Then, indeed, this idea occurred to brahmins and wealthy householders: "How is it,
indeed? Does the great monk lead the holy life under Uruvela Kassapa or does Uruvela-kassapa
lead his holy life under the great Monk? The glorious Buddha came to know what was revolving
in their mind by means of his own mind and addressed Uruvela Kassapa by means of a stanza:-

"O you who dwelt at Uruvela! Seeing what,

did you abandon the fire by following
the instruction of whom? I ask you this matter,
O Kassapa! Why has your fire-sacrifice been
 forsaken?

The thera also, knowing the Glorious One's desire, recited this stanza:

"Visible objects, audible objects and then

palatable objects as well as sensual pleasure and woman
are said to be brahmanic sacrifice (Yañña).
Knowing this as stainful impurity in the roots
of sorrow (Upadhi), I therefore do not do any
sacrifice to be free from impurity."

Having recited this stanza, he placed his head on the back of Tathāgata's feet in order to
demonstrate the sate of his being the disciple of the Tagthāgata saying. "Venerable Sir! The
glorious Buddha is my Master; I am your disciple", went palm trees, three palm trees up to the
height of seven palm trees, came down, paid homage to the Tathāgata and sat down on and side.
Seeing that miracle, the big body of men spoke about the virtuous qualities of the master only,
thus: "Indeed Buddhas are mightily powerful; in this way, indeed, even such an ascetic as
Uruvelakassapa, who, because of his strong views, considered himself as being an arahat himself
has been converted with his tangle of wrong views broken up by the Tathāgata." The Glorious
one remarked: "Not only now have I coverted Uruvela Kassapa; long ago also, this one was
converted by me, related the Mahānāradakassapa birth-story (jātaka) which contained his
biography and propounded the four noble truths. The king, along with eleven nahutas of his
retinue, became established in the gruition of the stage of a stream-winner (sotāpatti). He
informed his retinue of one nahuta of their having become devotees. While yet seated in the
presence of the Master, the king declared the five comforts (assāsaka) proceeded to take refuge
in Buddha, invited the Master to the next-day meal, rose up from his seat, circumambulated the
Glorious one and departed.

3.16. The next day, those who had seen the Glorious one the previous day, as well as
those who had not seen him, they all who also were citizens of Rājagaha, people numbering
eighteen crores, being desirous of seeing the Tathāgata, went to the Laţţhi grove garden early in
the morning, from the city of Rājagaha. The road-space of three gāvutas was not adequate for all
of them. Without any intervening space, the entire Laţţhi grove garden was overflowing with
them. The big body of people could not be contented inspite of the fact that they had seen the
body of Dasabala, who had attained the height of proper proportion and excellent beauty. To
them the Buddha they saw was the embodiment of beauty, worthy of praise. Indeed, n such
places as these, the entire glory of the physical body, classifying categorically his majoy and
minor characteristics, of the Glorious one should be praised. When, in this way, both the garden
and the road way were without intorvening space, overflowing with the big body of people who
were having a look at the body of Dasabala, who had attained good proportion and excellent
beauty, there was no exit for a single bhikkhu even. It is said that on that day the meal for the
Glorious one would have been cut off. Therefore, the celestial seat of Sakka showed sign of
being hot so that such a matter would not occur. On reflecting the incident, Sakka came to know
its cause, transformed himself into a young man and reciting poetry of praise, properly connected
with Buddha, dhamma and saŋgha, descended in front of the Dasabala, made room by means of
his divine power and went forward in front, reciting the praise of the Master with the;se stanzas:-
 The Glorious One, the tam;er, converter, together
with the converted former ascetics of plaited
hair, the perfectly emancipated, together with
these whom He helped to be fully emancipated,
with His complexion of pure gold entered the
city of Rājagaha. The emancipated personage
together with those whom He helped to get
emancipated :P: The crossed-over together
with those, whom He helped to get crossed
over :P:.
The peaceful together with those whom He
helped to become peaceful :P:.
The Glorious One entered the city of Rājāgaha.
The Glorious One, possessor of ten residence
(dasavāso) ten powers, the knower of ten dhammas,
being also endowed with ten, that Buddha surrounded
by a retinue of ten hundred entered the city of
Rājagaha.

Then the big body of people, on seeing the graceful beauty of the young man, considered thus:
"Indeed, this young man is exceedingly handsome; never, indeed, have we seen, however, such a
one," and asked: "From where is this young man? Or whose is this?" On hearing their question,
the young man recited a stanza thus:-

"I am the serving attendant of that personage

who is wise, the tamer in all respects, the pure
One, the peerless, the worthy object of worship,
the speaker of excellent words conducive towards
reaching nibbāna in the world.

3.17. The Master entered upon the journey rendered possible by sakka and entered the
city of rājagaha surrounded by a thousand Bhikkhus. The king, after offering a great charity to
the clergy headed by Buddha and saying: "Venerable Sir! I shall not be able to live without the
three Gems; at the proper time or other wise I wish to come to the presence of the Glorious One;
the Laţţhi grove garden, namely is too far away; this bamboo-grove garden of ours, however, is
neither too far nor too near; it has egress and ingress worthy to become the monestery of
Buddha; Venerable Sir! Let the Glorious One accept this", brought gem-coloured water, scented
sweet with profusely perfumed flowers in a ceremonial vessel of gold, and poured down the
water of ceremonial libation on to the hands of Dasabala duly dedicating the bamboo-grove
garden as offering to the Buddha. As and when the garden-monastery was accepted by Buddha,
the great earth quaked to indicate: "The roots of Buddha's dispensation have been driven down."
Indeed, on the surface of the Jambu island, there was no acceptance of any other monastery
causing the great earth to quake, except the Veļuvana. In the island of Tambadīpa also, except
the great monastery (Mahāvihāra) there was no acceptance of monastery after causing earth-
quake. The Master accepted the offering of the monastery of Veļuvana (bamboo grove) made
thanks giving to the king, rose up from His seat and went to Veļuvana, surrounded by the
congregation of bhikkhus.
 3.18. On that occasion, indeed, however, two wandering ascetics (paribbājaka), Sāriputta
and Moggallāna were taking up their abode, depending upon the city of Rājagaha in their quest
for immortality. On seeing the thera Asajji entering the city for alms-food, Sāriputta, became full
of faith in his heart, went and attended on the thera and on hearing the stanza (gāthā), beginning
with the words: "All phenomena originate owing to their causes", became established in the
gruition of a stream vinner (sotāpatti) and recited that very same stanza to his own associate,
Moggalāna also. That associate also became established in the gruition of sotāpatti. Both of them
also, gave Sañjaya a look-up and became monks in the presence of the Glorious one together
with their own retinue. Out of them, Moggalāna attained arahatship in seven days. Sāriputta did
the same in half a month. The Master placed both of them in the position of His chief disciples.
On the very day Sāriputta attained arahatship He convened a meeting with the thera Sariputta.

3.19. While, the Tathāgata was dwelling in that self-same bamboo-grove garden, the
great king Suddhodane heard thus: "It is said that my son, having practised a course of difficult
deeds for six years, attained the supreme enlightenment by becoming Buddha, turned the
excellent wheel of Dhamma and has been at the bamboo-grove, (Veluvana)", and addressed and
said to a certain minister thus: "Come! my man! You go to Rājagaha surrounded by a thousand
men and saying on my behalf: "Your father, the great king Suddhodana is desirous of seeing his
son" and come back bringing my son". That minister took the royal order by bowing down his
head, saying also "Even so, Your majesty!, went on journey, sixty yojanas long, rather quickly,
surrounded by a thousand men, sat down in the midst of four assemblies of Dasabala entered the
monastery at the time of preaching the dhamma. That minister, saying to himself: "Let the royal
message sent by the king stand for the time being", stood at the extremity of the assembly,
listened to the preaching of dhamma by the Master, attained arahatship together with his
thousand men, while still standing and asked for monkhood. The Glorious One stretched out His
hand summoning: Come! Monks! At that very moment, all of them becam;e bearers of bowl and
robe which sprang up magically and were like unto sixty year-old theras. Beginning from the
time of attainment of Arahatship, however, that minister said to himself: "Noble saints (ariya),
should have equanimity" and did not speak to Dasabala of the royal message sent by the king.
The king sent another minister in the self-same manner with the same purpose saying: "Neither
has the one who went, come back nor has any return message been heard". That second minister
also went to the Buddha, attained Arahatship together with his retinue, but remained silent.
Again the king sent seven subsequent ministers in the self same way with the same purpose,
saying: "Come! My men! You (go) and you also go!" All those nine ministers accompanied by
nine thousand men, having finished doing what ought to be done for themselves, became silent
and stayed on there (even).

3.20. The king not getting any intimation that should be brought to him by way of
message also, considered thus: "So many of my men, because of absence of affection for me, did
not bring back any information by way of a message; who indeed will now act as my
messenger?" and surveying the entire royal army, saw Kāļudāyi. It is said that he accomplished
all benefits for the king, was a confident, exceedingly trusted minister, who was born together
with the Bodhisat on one and the same day, an associate who was a player with soft earch in the
company of the Bodhisat. Then the king addressed him thus:- "Dear Kāļudāyi! Because I ;am
desirous of seeing my son, I despatched nine ministers with nine thousand men; not a single one
of them has come back; there is no **********8(Pg.155) one who comes and gives me any
news (even) difficult to know, it is, indeed, as to the danger to my life; while I am still living, I
should like to see my son; will you be able, indeed, to show me my son?" Kāļudāyi replied:
"Your Majesty! I shall be able to do so, if I get permission to become a monk." The king reacted:
"My dear! Whether you become a monk or not please show me my son." He, kāļudāyi, saying:
"Very well! Your Majesty!", took the royal message from the king, went to Rājagaha, stood at
the extremity of the assembly at the time of dhamma-preaching by the Master, listened to the
dhamma, attained arahatship along with his men, became monks by being addressed thus "
Come! Monk!" and took up his residence there.

3.21. The Master, having become Buddha, resided at Isipatana, the whole of first rainy
season and on the expiry of the lent, celebrated the pavāranā ceremony, went to Uruveļa, where,
while living for three months converted the three ascetic brothers who wore braided hair, went to
Rājagaha on the fullmoon day of Phussa month surrounded by a retinue of a thousand bhikkhus
and dwelt there, two months. So far, after the departure from Benares five months had lasted.
The whole cold senson has passed. Seven or eight days had gone by since the day of arrival of
the thera Kaludayi. On the full moon day of the month of Phagguna, the thera thought: "Winter is
now over; spring season has come. Roads for travelling have been give by men after they have
harvested their crops from every direction one faces; the earth is now well covered with green
grass; dense jungles are well-flowered in beautiful bloom; roads are now worthy of journey; iime
it is for the Dasabala to do favour to His kinsfolk." Then the thera approached the Glorious One
and spoke in praise of the nature of the journey to go to the family city of Dasabala with not less
than sixty stanzas:-

"Since they are in full bloom, trees are now

crimson coloured, Venerable Sir!
Forsaking their foliage of leaves they are beginning
to bear fruit. As if aflame they are shining.
Time it is, O Great Hero! for the sharing of their
flavour. The weather is neither too cold nor too
hot; there is neither extreme scarcity of alms nor
famine; the ground is grassy and green. This is
the time, O Great Sage!

Thereupon the Master said to him: "O Udāyi! why, indeed, is it that you sing the praise of going
on a jouney with your sweet voice?" Udāyi replied: "Venerable Sir! Your father, the great king
Suddhodana is desirous of seeing you, kindly do favour to your relatives". Buddha agreed
saying: "Very well, Udāyi! I shall favour my relatives; inform the congregation of Bhikkhus,
they will completely fulfill the duties of going on a jouney". On hearing Buddha's response, the
thera Udāyi said: "Very well, Venerable Sir", and informed the bhikkhus accordingly.

3.22. The Glorious One left Rājagaha surrounded by ten thousand sons of resident
families of Anga and Magadha, and tenthousand residents of Kapilavatthu, all together twenty
thousand bhikkhus who had destroyed their cankers (āsava) and became arahats and went on His
journey, covering the distance of a yojana every day. Saying to Himself: "Kapilavatthu is sixty
yojanas away from Rājagaha, I shall reach there in two months", Buddha made His departure to
enter upon a leisurely journey. The thera Kāludayi also, saying to himself: "I shall inform the
king about the departure of the Glorious One," went up to the sky and made himself visible in the
royal residence. The king saw the the;ra, became joyful at heart, invited him to get seated on the
pallañka; and offered a bowlful of best flavoured food of different kinds prepared for himself.
The thera got up from his seat and showed signs of his going. The king requested saying: "Please
sit down and eat, Sir'. The thera replied saying: "O great king! I shall go back to the presence of
the Master and take my meal." The king then asked: "Where is the M:aster, sir?" The thera
answered: "O great king! He has come out on His journey, surrounded by twenty thousand
bhikkhus for the purpose of seeing you". Delighted at heart, the king said: "Please enjoy this
meal; until my son reaches this city, up to that time kindly collect alms-food for Him from here
only." The thera agreed to it. The king entertained the thera hospitably 'shampooed' the begging
bowl with perfumed powder, filled it with most excellent eatables and delivered it into the hands
of the thera saying: "Kindly offer it to the Tathāgata". While all the audience kept looking on, the
thera threw up the bowl into the sky, went up himself into the atmosphere, brought the alms-food
and placed the same in the hands of the Master. The Master enjoyed that meal. In this manner
only, the thera brought alms-food every day. The Master also, throughout His journey, took His
meals provided as alms-food by the king alone. The thera also everyday at the end of his taking
his meal, gave information as: "Today the Glorious one has come so many yojanas nearer; now,
He has covered so much distance: and aroused the entire royal family to become full of faith in
the Master without seeing Him even, with his religious discourse on matters relevantly connected
with the qualities of Buddha. For that reason even the Glorious one conferred upon him one of
the top-most positions, declaring: "O monks! Kāļudāyi is he, who takes the top place among
bhikkhus who are my disciples who make members of my family to have faith in me."

3.23. When the Glorious One arrived, the Sakiyans also, indeed, saying to themselves:
"We shall see out best relative", assembled together, and on thinking over the dwelling place for
the Glorious One, earmarked the grove of the Sakiyan Nigrodha as being delightful, had all the
preparatory arrangements executed, held in their hands sweet scented flowers, sent ahead first of
all young and junior boy and girl citizens well adorned with all kinds of adornments by way of
welcoming Him. Later, they sent ahead royal princess and royal princesses. In between them,
they themselves, performing acts of honour to the Glorious One with perfumes, flowers etc, took
Him and went to the Nigrodha gove. There, the Glorious One, surrounded by two thousand
arahats, sat Himself down on the excellent seat prepared for Buddha. Sākiyans, were
congenitally proud and highly conceited. They considered thus: "Prince Siddhattha is younger
than we are; He is our youngest cousin, nephew, son, grandson" and said to the young and junior
royal princes thus: "You all pay homage to Him; we shall sit down behind you all."

3.24. When they were seated thus without doing adoration to Him the Glorious One
found out their intention saying: "My kinsfolk do not pay homage to me; look! I shall now make
them adore me", entered upon the fourth jhāna, rose up thence, went up to the sky, and
performed a miracle similar to the twin miracle made at the foot of Kaņ̄da's mango tree as if
scattering down His feet dust on their heads. The king, on seeing that aweful act said: "Venerable
Sir! On your birthday I bowed down in adoration at your feet as soon as I saw them turn the
other way round, and got established on the head of the brahmin sage when on your feet you
were made to approach in order too worship kāladevala. This was my fiirst adoration to you. On
the day of the ploughing ceremony also, I worshipped your feet as soon as I saw the not
changing round of the shade of your eugenia tree when you were lying asleep on the auspiscious
bed in the shade under ********(Pg.159). This was my second salutation to you. Now, when I
see such a miracle as I have never seen before, I worship your feet. This is my third adoration."
When, however, the Glorious One was worshipped by the king, there was not a single Sākiyan,
who could remain, without adoring Him. All of them paid their respective homage naturally.

3.25. Having thus made His relatives worship him, the Glorious One descended from the
sky and sat Himself down on the seat prepared for Him. When the Glorious One becam;e seated
there was the getting together of crest-fallen relatives. They all sat down having become one-
pointed in thought. Thereafter a massive rain-cloud showered down a lotus-shower Copper
coloured rain--water came down making sound. It wetted only those who wanted to be wet. On
the body of any one who did not desire to be wet, no a single drop fell. On seeing that
phenomenon, all became surprised and astonished heart and soul and made this remark: "Indeed,
it is wonderful! Indeed, it is stange" The Master responded: "No only now, does the lotus-rain
shower down on the assembly of my relatives, formerly also it had rained", and preached the
Vessantara birth-story (jātaka), to illustrate this statement. Having heard the preaching of
dhamma, all the Sākiyans rose (up), paid their homage and departed. There was, not a single
individual, whether the king himelf or his ministers who said before going away: "Tomorrow,
kindly accept our meal-offering".

3.26. On the next day, the Master, accompanied by a retinue of twenty thousand bhikkhus
entered the city of Kapilavatthu for alms-food. Him nobody went and ;invited. Neither did
anybody take hold of His begging bowl. The Glorious One, while still standing near the pillar of
the city gate reflected thus: "How did, indeed, the previous Buddhas wander about to collect
alms-food in their family city. Did they go to the houses of the reigning rulers in the order of
precedence? Otherwise did they practise the dhutanga practice of going from house to house?"
Thereafter, not seeing that any of the previous Buddhas went to their royal relatives for food, he
said to himself: "I also should maintain this tradition of theirs now; in future also, my disciples,
following my self-same example will thoroughly fulfill the duty of going about for alms-food",
and Himself went about on his begging round for alms-food beginning from the house he had
entered at one extremity. Big bodies of people were occupied with getting a good look each, at
him after opening the lion-cage-like windows in their palatial apartments of two storeys; three
storeys, etc., saying to themselves: "They say that our lord Prince Siddhattha goes about
collecting his alms-food."

3.27. The mother of Rāhula also opened her apartment window, saying to herself: "It is
said that our young lord having previously gone about in this very city in great royal splendour
on gold palanquins, etc., is now walking about for alms-food, haiving shaven off His hair and
beard, put on yellow robes, with a begging bowl in His hands; is it, indeed, becoming?", looked
out to see, came to find out the Glorious One, shining brilliantly with the peerless glory of
Buddha, adorned with thirtytwo characteristics of a great personage, radiant with eighty minor
members of His limbs, well displaying His fathom-length rays *********(Pg.161), lighting up
the city-streets with the radiance of His body resplendent with absence of all kinds of lust (rāga)
or resplendent with dyes of various colours (virāga), consequently sang the praise of the Glorious
One beginning from the crown of his head down to the soles of his feet with ten man-lion stanzas
(narasīhagāthā) thus:-

"The lion is with charmingly blue soft

wavy hair; His forehead resembles the stainless
surface of the sun, His nose is proportionately
 prominent, soft and long; His blaze of rays
radiate extensively,
and informed the king thus: "Your Son goes about to collect His alms-food". The king became
agitated in mind, adjusted his garments with his own hand, went out of his palace in great hurry
speedily approached the Glorious one, stood in front of Him and asked: "Venerable Sir! When,
indeed, do you disgrace us? For what purpose do you go about to beg your alms-food? Whey did
you not let us know that it is not possible to obtain meals for so many bhikkhus?" The answer
was: "O great king! This alms food begging is our hereditary practice". The king responded:
"Venerable Sir. Is not out lineage known as mahasammata Khattiya? In our tradition there is no
such thing as a single Khattiya who goes about begging alms-food". Buddha, while still standing
within the street, made His retort: "O great king! Your family, namely, is this Khattiya race; Our
lineage, however, comprising: 'Dīpańkara, Koņ̄dañña: :P: Kassapa' is this, namely, the lineage of
Buddha; these as well as many thousands of other Buddhas made their living only by going
about begging alms-food", and recit;ed this stanza:-

"You must exert yourself; you should not be

negligent; you must practise dhamma so as to make it
good practice; one who practises dhamma lives
(seti) happily, in this world as well as in his
subsequent existence".
At the end of the recitation of the stanza, the king became established in the fruition of
Sotāpatti. On hearing this another stanza:

"Practise dhamma so as to make it good practice;

it should not be practised so as, to make it a bad
practice; one who practises dhamma lives
happily in this existence as well as here-
after,"

The king became established in the fruition of Sakadāgāmi, the one who would return to human
existence only once again. On hearing the Mahādhammapāla birth-story, the king became
established in the fruition of one who is never to return to the human world (anāgāmi). When he
was near unto death, the king attained arahatship while still lying down on his graceful royal bed
un;der the white umbrella. The king had no such thing as performance of devotedly applying
himself to austerely deep meditation by living in a forest. As soon as he had realised the first
stage of sanctification (Sotāpatti), the king caught hold of the Buddha's bowl, invited the
Glorious One together with His retinue to ascend his palace and entertained all of them with
excellent eatables, both hard and soft. When the meal-eating was over, all women-folks except
the mother of Rāhula, from the royal mansion of women came and paid homage to the Glorious
One. Although she was being told by people round her: "Please go; please pay your respects to
the Young Lord", she did not go saying: "If I have the qualification, the Young Lord will come
to my presence of His own accord; only as He comes I shall pay my homage to Him."

3.28. The Glorious one handed over His begging bowl to the king, went to the graceful
chamber of the royal princess, accompanied by his two chief disciples and sat himself down on
the seat prepared for Him saying: "Nithing should be said as and when the princess pays her
homage according to her desire". She came speedily, caught hold of His ankles, dropped her
head on the roof of his feet and worshipped him according to her own inclination. The king
spoke about the princess's attainment of such qualifications as her affection and veneration for
the Glorious one thus: "Venerable Sir! My daughter, on hearing that yellow robes, upper and
lower, have been worn by you, from that time onwards she has become one who put on upper
and lower yellow garment; when she heard about the fact that you were eating one meal only,
she became in the same way a single-meal eater; as and when she heard that you had discarded
luxurious bed for sleeping, she began to sleep only on a bed of one strip of cloth; when she came
to know that you abstained from garlands, perfumes, etc., she began to abstain also from
garlands and perfumes; although her own relations sent messages saying: "We shall look after
you", she did not look at a single one even, amongst them; Venerable Sir! In this manner my
daughter has attained her qualification". Buddha replied: "Great king! This matter is not queer,
now that under your protection, when her wisdom is mature, the princess could look after
herself; formerly this one, though she had to wander about unprotected at the foot-hill and her
wisdom was not yet mature, did look after herself" So saying, Buddha related the Kinnarā birth-
story, (jātaka0, rose (up) from his seat and departed.

3.29. On the next day, when the ceremonial feasts were being held for the royal prince
Nanda over the inaugural entry into a new house and nuptial performance, Buddha went to his
house, made the royal prince hold His begging bowl because of His desire to let him become a
monk, made a ceremonial speech, rose up from His seat and departed. The royal princess
Janapada Kalyāņī, on seeing the royal prince going away, said to him: "Quickly, indeed, my
young lord! you should come back" and looked on towards him stretching her neck. Being
incapable of saying to the Glorious one: "Plaase take back your bowl", he went along till the
arrival at the monestery. Without this being willing, the Glorious One made him a monk, Thus,
on the third day of His arrival at Kapilavatthu city, the Glorious One made prince Nanda a monk.

3.30. On the seventh day, the mother of Rāhula also, dressed up and decorated the young
prince and sent him to the presence of the Glorious One with these words: "My dear son! Look at
this monk, who has the bodily complexion of a brahmā, who is of golden colour, surrounded by
twenty thousand monks; He is your father; He has abundant treasure of gold; we have not seen
Him beginning from the time of His renunciation; go and ask for your inheritance from Him
saying! 'My dear father! I, your royal son, having been annointed shall become a world-king; I
am in need of wealth; please give me money; indeed, the son is the owner of father's
belongings." As soon as the young prince reached the presence of the glorious One, he received
the paternal affection, became gladdened at heart, saying: "O Monk! Happy is your shade" and
stood telling many other things appropriate to himself. When He had finished taking His meal,
the Glorious One made thanks-giving speech, rose (up) from His seat and departed. The young
prince also followed the Glorious One saying: "Oh Monk! Please give me my inheritence; do
give me my inheritence; do give me my heritage." The Glorious One did not make the young
prince turn back. The surrounding body of people also could not let the young prince, who was
going together with the Glorious One turn back. Thus, the young prince went to the monastery
only, together with the Glorious One.

3.31. Thereafter, the Glorious One thought to himself: "Whatever wealth that belongsto
the father, this one desires, that is conducive towards rounds of rebirths and accompanied by
destruction; now, I would give him the holy wealth of seven different kinds which was achieved
by me at the terrace of the Bodhi tree; I would make him the owner of super-mundane
inheritance," and addressed the venerable Sāriputta thus: "Well then, indeed, Sāriputta! let
Rāhula become a member of the monk's order". The thera made him a novice. When the young
prince had become a novice, there arose severe suffering to the king. Being unable to endure that
misery, the king went to the presence of the Glorious One and asked for a favour: "Venerable
Sir! It will be good if my Lord dwould not novitiate a son without the approval of his parents.
The Glorious One gave him the favour and on the next day, after He had taken His meal in the
royal residence, when the king, who was seated on one side, said: "Venerable sir! At the time
you were doing difficult deeds, a divinity approached me and said: 'Your son is dead'. Not
believing his words, I rejected his news saying: 'My Son would not die without attaining perfect
enlightenment by becoming Buddha'", the Glorious One replied: "How could you believe such a
story now, since formerly also you did not believe the people who showed the bones with the
story that your son is dead?" and related the Mahādammapāls birth-story (jātaks), for this
incident. At the end of the discourse, the king became established in the fruition of a non-returner
(anāgāmi)

3.32. when he had thus installed His father in the three fruitions, the Glorious One went
on the next day to Rājagaha and took up His residence in the cool grove (sītavana). On that
occasion, a wealthy householder, Anātha-pindika, carried along with him, merchandise in five
hundred carts, went to Rājagaha, arrived at the house of a banker, who was his own beloved
associate. There he heard about the news that Buddha had arisen, went, very early in the
morning, by the city gate opened by the power of the divinities, to the presencre of the Master,
listened to the dhamma, got established in the fruition of the first stage of sanctification
(Sotāpatti),made a great gift of charity to the clergy headed by Buddha on the second day; took
the Master's consent for His coming to Sāvatthi, made on his way back, a gift of a hundred
thousand at a place fortyfive yojanas distant, had monasteries built at every yojana, bought
Jetagrove at a price of eighteen crores of gold coins by spreading the crores on the grove-ground
in full like a large sheet of gold coins and had on it established nine categories of construction of
newly-built character. At the centre of the grove, he had a sweet-scented sanctuary built for
Dasabala. It was made to be surrounded by single residential monasteries separately for His
eighty major disciples. The rest of the monasteries were in the form of a single cottage,
doublecottage, circular swan (Hamsā) structure, long and short halls, pandals, etc., together with
lotus pond, cloister-walk, night resorts and day resorts. having thus had a delightful monastery
built on a pleasant piece of land at a sacrifice of eighteen crores of gold coins, Anāthapin̄dika
sent a messenger in order that the dasabala might come over. On hearing his message, the
Master, surrounded by a large concourse of bhikkhus came away from Rājagaha and even-tually
arrived at the city of Sāvatthi.

3.33. The great banker made the mighty monastery ready and on the day the Tathāgata
entered the Jetavana monastery, sent his son, who was made well-dressed and decorated with all
kinds of adornments together with five hundred young men who were equally well-dressed and
decorated. The banker's son and his retinue took along with them five hundred flags of five
colured resplendent cloth and stationed themselves in front of Dasabala. Behind them, two
daughters of the banker, mahāsubaddhā and Cūļasubaddhā, together with five hundred young
maidens carried in their hands full water-jars and went out to meet the Master. Behind the two
daughters and their retunue, the banker's wife, well dressed and adorned with all kinds of
adornment went out together with five hundred women carrying in their hands full bowls of
food. Behind all of them, the great banker, who had put on his new clothes, together with five
fundred fellow bankers who were equally dressed in new clothes went out to meet the Glorious
One. Putting this assembly of devotees in front of Him, the Glorious One, surrounded by a large
concourse of bhikkhus of the clergy, entered the Jetavana monastery with the immeasurable
Buddha's splendour and endless Buddha's grace making the inside of the grove a it was being
annointed and sprinkled with essence of gold, by means of His own bodily rays.

3.34. then Anāthapiņ̄dika humbly asked Him: "Venerable Sir! What procedure should I
follow in this monastery? "O wealthy householder! Well let this monastery stand for the clergy
of bhikkhus of the four different directions who had either come or not yet come" was the
Buddha's reply. Saying: "Very well, Venerable Sir!" the great banker brought with him the
ceremonial water vessel of gold, poured water into the hands of Dasabala and made offering
thus:- "I make this offering of this Jetavana monastery to the organisation of bhikkhus headed by
Buddha, from four defferent directions, whoever have already come or who have not." The
Master took over the monastery and spoke about the benefits of (giving) a monastery (in charity)
by way of making His thanks thus:

"The monastery wards against cold and heat;

moreover it shields against wild beasts also;
creeping crawling creatures and mosquitoes,
dew drops as well as rain shower it wards off.
moreover, it obstructs the uprising violent
storm and heat. It is congenial for shelter,
and comfort, to enter upon jhāna and to do
vipassanā meditation.
The gift of a monastary in charity to the
clergy is eulogised as the best by Buddha.
therefore, indeed, a wise man, seeing
his own benefit should build delightful monas-
teries and let the vastly-learned bhikkhus
live in them. Food and drinks, clothings and
residences should be provided to them who are
straightforward with a purely faithful heart.
They would preach him dhamma, which would dis-
pel all distress. The donor of amonastery
knowing here such a dhamma, will become free
from cankers (āsava) and enter nibbāna"

Beginning from the second day, Anāthapiņ̄dika began (to lookafter) the great monastery. The
great monastery of Visakhā became completed in four months. The great monastery of
Anāthapiņ̄dika, however, came to completion in nine months. The self-same amount of eighteen
crores went towards the cost of building the great monastery (also) as charity. Thus, on a single
monastery only, Anāthapiņ̄dika spent in charity his wealth to the tune of fifty four crores .

3.35. Long ago, however, at the time of the Glorious One vipassi, a banker named
Punabbasumitta bought land by spreading gold bircks all over the entire site, and built at the self.
same place a monastery of the clergy (Sańghārāma). wjpse dimensions was a yojana. At the time
of the Glorious One Sikhi, however, a banker named sirivād̄dha bought a site by covering it all
over with gold plough-shares and at that very place built a monastery for the clergy, three
gāvutas in extent. At the time of the glorious One Vessabhu, a banker, named Sotthiya bought a
site by covering it all over with gold elephant feet and at that very place built a monastery for the
clergy half a yojana in extent. At the time of the Glorious One Kakusandha, a banker named
Accuta bought a site by spreading gold bricks over the entire area and at that very place built a
monastery for the clergy on gāvuta in extent. At the time of the Glorious One Konāgamana, a
banker named Ugga bought a site by spreading all over the same with gold tortoises and at that
self-same site built a monastery for the clergy sixteen acres (karīsa), in extent. At the time of our
Glorious One, however, the banker, named Anāthapiņ̄dika bought the site is but the
unrelinquished place of all Buddhas.

3.36. thus, the Glorious One took up His residence in such a such a place form the time
He obtained omniscience at the terrace of the Great Bodhi Tree up to the time He took to bed to
proceed to the excellently complete immortal peace (parinibbāna). This is to be comprehended as
the episode know as the proximate preface, (Santike midāna).

Here ends the discourse on prefaces.

..............

Biography of Theras, Therāpadāha

1 - Chapter on Buddha
Commentary on internal preface

5."Now, listen to the biographies of Buddhas

with pure heart. Innumerable are the
sovereigns of dhamma, who themselves
fulfilled the thirty perfections.

5.1. Here in this stanza, the Pāli word atha is an adverbial particle 9nipāta), a word to
signify that it has the pupopse of serving to indicate the principle of form. Out of the two kinds,
namely: one fit for classification and another which is not so, this adverbial particle is one fit for
classification. Or******(Pg.171)

The work atha in grammar occurs in the case

of service and luck (mańgala), of accomplish-
ment and affirmation or emphasis, of incessant
happening and going away.
So also, indeed,-
"It illustrates a particular action, a special
circumstance ane particular purpose. By being
the best and senior-most, service is assigned."

Because of being said thus, from the point of view of particular action of Buddhas, of the deeds
done by them in fulfilling the thirty perfections altogether; from the point of view of the best and
senior-most service, it is with (the use of) the grammatical word atha that the biographies are fit
9or proper). Because of the nature of the blessing mańgala of worshipping the three kinds of
Bodhisatta, over such a statement as: "Honour to those to whom honour is due; this is the best
blessing", it is with the use of the grammatical term atha signifying blessing (mańgala), that the
hiographies are proper. Because of the accomplishment of the glorious Ones, comprising
Buddhas, etc., over their business of proper attainments by means of the final stage of
sanctification (arahattamagga), it is with the use of the grammatical term, atha, signifying
accomplishment, that the biographies are proper. Because of the absence of any other
meritorious deeds, besides such merit as the path of becoming an arahat, etc., for Buddhas, etc.,
it is with the use of the grammatical term, atha, signifying affirmation and refusal, that the
biographies are proper. Since it is to be grouped immediately after Khunddakapāţha collection, it
is with the ***(Pg.172) grammatical term, atha, signifying continuity that the biographies are
proper. since it is said that hereafter beginning from Khuddakapāţha, it is with the use of the
grammatical term, atha, signifying to go away, that the biographies are proper.

5.2. Here, the Pāli word Buddha is to be explained as: He is buddha because he
understood the noble truths; because He enlightens the living beings, He is buddha; He is
Buddha because of His omniscience; because he sees everything He is buddha; He is Buddha
because He could not be led by any other man; He is Buddha because of His being non-
poisonous; because of the fact that He could be considered as having destroyed the cankers
(āsava), he is Buddha; because He is reckoned as being devoid of depravity 9kilesa), he is
Buddha; since He is reckoned as renounced recluse, He Is Buddha; as He stood without a second,
all alone, He is Buddha; since He forsook craving desire (tanhā),his is Buddha; Buddha is He
who had gonr the one and only right path; He is buddha because all alone he became a self-made
Buddha after attaining the unsurpassable perfect enlightenment (sambodhi); because of the
destruction of ignorance and proper gaining of wisdom he is Buddha; There is no difference in
these Pāli terms: Buddhi, Buddham and bodho. Just as owing to its association with blue colour,
etc., a picec of cloth is spoken of as: "Blue cloth and red cloth", so also, because of his
associationwith the qualities of a Buddha, He is Buddha. In other words, knowledge regarding
the four right paths is said to be "Bodhi". Having overthrown themultitude of enemy comprising
one thousand five hundred dencminutions of sinful depravity (kilesā), there arises knowledge for
the attainment of nibbāna; such a knowledge as this is said to be "bodhi". The individual, who is
properly associated (sampayutta) with and has possession of that knowledge is buddha. By
means of that self-same knowledge, even a silent buddha (paccekabuddha), overthrows all
kilesas and attains nibbāna. In the case of Buddhas, however, because of the fact that They
attained by themselves such six kinds of unique knowledge as: knowledge of the maturity or
otherwise of controlling faculties (indriya), knowledge provoking sympathy towards those
worthy of the same; knowledge of making twin-miracle, knowledge of omniscience, knowledge
of absence of hindrance in His spiritual insight (anāvaraņa), knowledge as to how His wish could
be instantaneously fulfilled (āsayānsaya), etc., because of the fact that by means of a single
preaching of dhamma, he let innumerable bodies of beings drink the immortal water of dhamma
and made them attain nibbāna and because of the fact that that self-same six sorts of knowledge
were attained by buddhas only, after having fulfilled perfections throughtout a hundred thousand
kappas over and above four very long periods of innumerable number of kappas, the recording of
the biographies of those omniscient Buddhas only is biographies of Buddhas, Buddhāpadāna. By
way of merit and edmerit that biogrqaphy is of two kinds. the silent buddhas 9paccekabuddha),
however, are not capable ***(Pg.173) of doing similarly to omaniscient Buddhas. In extebding
beneficial help towards the donors of such requisites as food etc., the silent buddhas preached
dhamma by means of these two stanzas only:-

"May your desires and aspirations be quickly

fulfilled. Like unto the fifteenth waxing-
day moon, may your mental intentions materialise.
May your desires and aspirations be fulfilled
quickly Like the shining gem (jotirasa-
mani), may your mental intentions materialise.

Although they preach, the silent buddhas are not capable of enlightening innumerable
bodies of beings. Therefore, not being similar to omniscient Buddha, the silent buddhas (pacceka
buddha), are such as would, separately, become buddha, one by one. The recording of their
biography is said to be the biography of silent buddhas (paccekabuddhāpadana).

5.3. Theras are they who had stood long, a long-standing bhikkhu. In other words, theras
are the bhikkhus who are associated more firmly with such qualities as precepts, practice,
gentleness, etc. In other words, theras are monks who are associated with such qualities as
solidly excellent precepts, concentration, knowledge, emancipation and intellectual insight. in
other words, theras are bhikkhus, who have made what are called more solid attainments,
namely, the attainment of the most noble and unsurpassably peaceful nibbāna. The biographies
of the theras are known as Thera biographies (therāpadāna). Similarly, therīs are the bhikkhunī
who are associated with such qualities as those of theras. The life-stories of theris are called the
biographies of theris (theriapadāna). Amongst them, in the biography (apadāha) of Buddhas,
there are five biographies and five suttantas. Therefore, ancient learned men said:

"Five even are the apadWnas, of which there

are five suttantas also. This is the biography
of Buddhas, first of all, in the proper order of
sequence."

5.4. in the apadāna of silent buddhas (paccekabuddha) also, there are five apadānas and
five suttantas even. Therefore, ancient sages said:

"Five are the apadānas, of which there

are five suttantas also. This is the biography
of silent buddhas (paccekabuddha), second in
proper order of sequence."

5.5. In the biographies of the theras, there areten, over and above five hundred apadānas;
as regards chapters, there are fifty on of them. Therefore, ancient sages said:

"Five hundred and ten are the apadānas;

fiftyone are the chapters. This is the
biography of the theras, third in the
order of proper sequence."
 5.6. in the biographies of the theris, there are forty apadānas; as regards chapters there are
four of them. Therefore, ancient sages said:
"forty are the apadānas, whose chapters are
four in number. This is the biography of
the theris, fourth in the order of proper
sequence."

5.7. in saying: apadāna, the grammatical word apadāna here is seen as doning, seizing,
going away, serial order, abuse, etc. So also, indeed, this grammatical word apadāna is 'seen' as
doning in such instances as:- "The doing of khattiyas, the doing of brāhmaņas" etc. In such
examples as "The taking of devotees", etc; the grammatical word apadāna is seen as seizing. In
such examples as: "The going away of merchants, the going away of people of cultivator class
(sudda)", etc., it is 'seen' as going away. What is meant by the example is their going away from
that place and thither. It is 'seen' as in serial order of sequence in such examples as: "A bhikkhu
who practises the dhutanga precept of eating alms-food (pin̄dapatika), goes about for collecting
alms-food by way of halting at houses in their serial order", etc., what is meant here is that the
bhikkhu goes about the row of houses from house to house in their serial sequence. It is seen in
abuse in 'such' examples as: "These have abused monkhood; these have abused brahminhood",
etc. What is meant here is he abuses and reviles. Here, however, the grammatical word apadāna
is 'seen' as the doing of deeds. Therefore, the deeds done by Buddhas are Buddhas' apadānas.
Actions of Buddhas is the meaning. Iţ should be seen as the performance of thirty perfections
altogether beginning with the perfection on charity of innumerable Buuddhas similar in number
to the particles of sand on the banks of Gangā river. Now, the connection is: you should
all lidten'with pure mind to the doing of deeds associated with service (adhikara)etc.

5.8 There, in that context, the word suddhamānssa is to be explained as; you, five
hundred canker-free arahats (khīņāsava), who are assembled in this assembly, and who have
established themselves as such after discarding on thousand five hundred sorts of sinful
depravity (kilesa) by means of their knowledge of the final path of sanctification
(arahattamagga), and who also are of perfectly pure mind, clean heart, listen with pure mind. The
meaning is: you all pay attention with fixed ears.

5.9. Here, however, without saying "The Apadānas", in spite of the existencre of the
apadāna of silent buddhas (paccekabuddha), as well as that of the theras and therīs, the
statement: "Now, the apadānas of Buddhas" is made similar to the statement: "Origin twin"
(Mūla yamaka)" by virtue of principality and initiality, inspite of the existence of 'aggregate twin
(khandha yamaka), abode of senses, elements, truth, actions and latent twin (ayatanadhātu, sacca,
sankhāra, anusaya yamaka), the statement: "Chapter on disciplinary rules, the transgression of
which is punishable with expulsion from the order of clergy (Pārājikakaņ̄da)," by virtue of
principality & initiality, in spite of the existence of thirteen disciplinary rules, the transgressor of
which has to be suspended form the order, the decision over which can be made only by a formal
sangha kamma (samghādisesa), two disciplinary rules which require the offender to give up what
he had received (nissaggiya); here also, the Pāli expression "Atha Buddhapadānāni" should be
regarde in the same light.

5.10. It is stated as "The deeds of Buddha (Buddhāpadānāni)" although it should be stated

as "sammāsambuddhāpadānāni, the deeds 9or biography) of perfectly self-enlightened Buddha",
for the sake of poetic convenience to facilitate composing stanza easily by making the elision of
the third significant word, the adverbial term sammā and the word which signifies personally or
by Himself, the prefix (upasaggapada), sam and accepting the word buddha alone, abiding by the
grammatical method (niruttinaya), which says; "The rule which points out (ādesa), the fact that
amongst them there can be lengthening (vūd̄dhi), elision (lopa), insertion (āgama), distortion
(vikāra), reversion (viparita)". Therefore, the expression actually means: "The deeds (or
biography) of perfectly self-englightened Buddha".

Thus has ended the commentary on the inner

preface (abbhantaranidāna), of the commentary
on biography Apadānaţţhakathā, for the splendour
of the pure people.
.............

1 - Commentarry on the Biography of Buddha

1. (Buddha Apadāna vaņņanā)

5.11 now, i want to speak of the commentary on the Spadāna immediately after the inside
preface (abbhantara nidāna).

"The uninterrupted biography (sapadāna apadāna),

the preaching in variegated ways, which noble
sages sang together in the small collection,
(Khuddaka Nikāya); for 9the time) has now arrived to
comment upon, in the successive order of ex-
positional commentary.

5.12. There, since it is stated: "The entire teaching of Buddha is but one and only essence
of emancipation (vimuttirasa)", now, Apadāna is such that it is classified in the category of a
single essence. Amongst the first, middle and last words of buddha, Apadāna is classified in the
category of the middle teaching of Buddha. Amongst the three Piţakas; Vinaya, Abhidhamma
and Sutta, it is classified in the category of Sutta. Amongst the five divisions (Nikāyas), the long-
discourse division, (dīgha nikāya), middle-length (majjima), kindred sayings (samyutta),
numerical sayings (Anguttara), and division of small sayings (Khuddakanikāya), it is classified
in the category of khuddaka Nikāya. Amongst the nime characteristics of dispensatin according
to matter (sāsanańga), 'discoursive' narration (sutta), mixed prose and verse literature (geyya),
exposition (veyyakarana), stanza (gāthā), joyous utterance (udāna), book of quotations
(Itivuttaka0, birth stories (jātaka), supernormal sayings (abbhuta) and catechetical discourse
(vedalla), it is to be classified in the category of gāthā.

"Eigthytow I took from Buddha;

two thousand from bhikkhu; these
benefical dhammas are such as numbering
eightyfour thousand.

5.13. Now, the expression: "Innumerable are the spiritual sovereigns, who had properly
fulfilled the thirty perfections (timsapāramīsampunnā, dhammarājā asańkhiyā)", is made to show
that apadana. There, the very ten perfections become altogether thirty perfections by way of
lowest (pacchima), medium (majjhima) and highest (ukkaţţha). Excellently filled with them,
well-filled, possessed of, provided with (samyutta) with them; thus, is timsapāramīsampuņņā.
Kings (rājāno), are those who make the big body of beings who live in all the three worlds
(loka), and who make their own bodies to be glad as well as near and dear, by being of one mind
or by living the life of the attainment of fruition of the paths destined for nibbāna or by means of
jhānic attainments of four noble lives comprising lovine kindness, sympathy, gladness over the
good fortunes of others and equanimity over adversaries. dhammarājā, righteous kings are such
kings as are with dhamma (righteousness) buddhas stated by way of not being able to count as
ten, hundred, thousand, ten thousand, hundred thousand, ten hundred thousand, crore (koţi), ten
crores (pakoţi), a thousand crores (koţi-pakoţi0, ten thousand crores (nahuta), a hundred
thousand crores (ninnahuta), akkhobhini, bindu, abbuda, nirabbuda, ahaha, ababa, atata,
sogandhika, uppala, kumuda, puņ̄darika, paduma, kathāna, makākathāna, Buddhas, Kings of
dhamma, are beyond calculation; the meaning being: they are past, gone away, ceased, and
vanished.

6. when asked by the thera Ānanda about the devoted service (adhikāra), rendered to
those previous Buddhas, and the accumulation (sambhāra), made by Himself as world-king while
He was a bodhisat, the Glorious One said "Self-enlightenment (sam-bodhi), of most excellent
Buddhas", and so on. "O Ānanda! Listen to my biography (apadāna); thus, is what is meant. "O
Ānanda! Formerly, at the time. I adored with my head the enlightenment (sambodhi), the
knowledge of the right path. of the four noble truths or the omniscient knowledge of Buddhas,
who are most excellent, who are praise-worthy and who had penetrated the four noble truths;
thus, is the connection. The expression sasamghe, together with samgha, is to be explained as:
along with the organisation of disciples. Lokanāyake is to be interpreted as the eldest personages
of the world; Buddhas; namassitvā is to be explained as paying homage (vanditvā) with both
clasped hands and ten fingers. sirasā is to be explained as (sisena) with head. Abhivādaye, is to
be interpreted as meaning: "I do the adoration, performing the praise with respect.

7. The expression: "Yāvatā Buddhakhettesu (as far as the fields of Buddha,)" is to be

interpreted as: in the ten thousand ***(Pg.180) (cakkavāļa) of the sphere of Biddha. Ākāsaţţha
(standing on ether) is to be interpreted as gone to be interpreted as gone to the sky. Bhūmatthā
(standing on earth) is to be interpreted as gone to the surface of the earth. Lapis lazuli (or beryl)
etc., the seven gem jewels (ratana), asankhiya 9innumerable) is to be interpreted as beyond
calculation. Yāvatā, (as far as ) is to be interpreted as to such an extent; vijjanti (exist). Manasā
Samāhare is to be interpreted as meaning: I shall bring, after making up my mind properly, all of
them. I make heaps around my palace, is what is meant.

8. There the expression: Tattha rūpiya bhūmiyam means: there on those innumerable
pieces of land and palace apartments made of silver (rūpiyā) and silver (rajata) have been
created. The expression ahamratanamayam pāsādam mapayim is to be interpreted as: I created a
palace of many hundred storeys, made of seven kinds of gems; ubbiddham (high) is to be
explained as going up (uggata), nabamuggatam (going up the sky) is to be explained by shining
with brillience in the sky.

9. speading in praise of that very palace, statement is made thus: Vicittathambha

(variegated pillar) etc. The commentary is: raised on posts of the countless colours of cat's-eye
commented on as properly done (sutthu katam); properly distributed (vibhatta) by way of being
associated with characteristics (lakkhaņa), such as height and girth. Mahāraham (greatly costly),
because it was built along with gate-ways worth many a hundred crore. Again, how is it
eminent? kanakamayasańghatam, (tangled mass made of gold) is to be commented on as:
composed of gold balance-making, tangle making and bracelet making. There the connection
(sambandha) is: It is maņ̄ditam, i.e. decorated, made good-looking and pleasing with hoisted
standards and umbrellas also.

10. Again, speaking well of the grandeur of the self same palace, statement is made:
"Pathamā veluriya bhūmi(the first storey is of beryl gem) etc." The meaning is to be conccstrued
thus: Pathamā bhūmi, the first floor of that palace which had many a hundred flat was delightful
(subha), like the cloud free from impurity, made of beryl gem and sapphire-blue coloured. The
meaning here is: ākiņņa, spread over or become one and the same with lotuses sticking to a mass
of water, and kañcana bhūmiyā, looks handsome like the gold mansion.

11. Kācibhūmipavāļamsā, some coral portion of the flat of that self-same palace, its share
of coral is, pavālavaņņā, of the colour of coral. Some flats which are subhā (delightfuld) excite
the mind; others which are indagopakavaņņābhā, of the shining colour of a red beetle
(indagopaka), are emitting rays; some flats disāobhāsati radiate directionally in the ten directions
this is what is meant.

12. In that self-same palace, niyyūbā, the turrets (or pinnaclres), the protruding foremost
hall also is suvibhattā, well distributed, appropriately apportioned, each and everything made
separately from the point of view of sharing in the distribution. Sīhapañjara (the lion-cage) is to
be interpreted as the lion door. The expression caturovedikā (the four cornices or railings) is to
be explained as with enclosure railings and with net enclosures. Manoramā (delightful to the
mind) is to be explained as: desirable (or adhering) to the mind; and the word gandhaveļā
(scented garland) means perfumed wreaths are also hanging down.

13. In that self-same palace, sattaratana bhūsitā (adorned with seven gems) are gabled
houses which shine with seven kinds of gem-jewels. How has it happened? Nītā (sapphire-blue)
blue colour, pītā (golden) yellow colour, gold colour; lohitakā (blood red), the colour of blood,
red colour; oātā (clean, clean colour) white, colour; suddhakālakā (pure black) unmixed black
colour; kuţāgāravarūpetā (endowed with excellent gable-roofed houses) means: that palace is
provided with, complete with excellent gabled (or pinnacled) roofs, with good gabled housetops.

14. In that self-same palace, olokamaya (sightly of good-looking), up-faced, paduma

(lotus) well-blooming paduma lotus flowers look lovely. It means that the said palace is also
shining with flocks of such winged creatures as swans (hamsa), herons (koñca), peacocks
(mayura), and so on. What is meant here is: That palace is maņ̄dito, adorned with candasūrehi
(sun and moon) i.e. seemingly with sun and moon mixed with stars, planets and constellations
because it was so very high that it reached up to the sky.

15. that self-same palace of the world-king was complete with hemajālena (glow of gold)
gold net (or blaze), being sañchanno (fully covered over) with gold net; being
soņņakińkaņikāyuto (connected with gold bracelets) attracted by and endowed with nets of gold
bracelets; manoramā (pleasing to the mind) adhering to the mind, soņņamālā (gold garland) rows
of gold flowers; vātavegena (with wind-speed) with the bloweing of the breeze; kūjanti, they
coo, they make sound; thus, is the meaning.

16. Mañjeţţhukam (crimson) the crimson colour; lohitakam (red) blood red colour;
pītakam (yellow) gloden yellow colour; haripiñjaram (yellow heap) the flag of jambonada gold
colour and heap of gold colour; nānārańgehi (differently dyed) with many a colour. Sampītam
(properly yellow) dyed flag; usitam (hoisted) had the flag flown aloft in that palace; the
expression: dhajamālini (garlanded flags) is made by way of a distortion of gender; the meaning
is: that palace was replete with garlanded flags.

17. In describing the spreāds 9or mats) and so on, in that palace, such a statement as:
Nanam bahū (not many it is) and so on, is made. It means: there in that palace, there is no such
thing as does not exist in abundancr. Nānāsayanavicitta (variegated resting places of different
denominations), many a resting place comprising couch, chair and so on, which were shining and
variegated with many a sheet and spread; anekasata (many a hundred) hundreds; in number. How
has it happened Phalika (crystal) made of crystal gem, done with crystal; rajatamayā (silver
make) made of asilver; maņimayā (made of gem) done with blue sapphire gem; lohitańga (blood-
red ruby) done with normal red ruby, masāragallamayā (made of masāragalla cat's eye gem)
done with spotted-coloured gem; saņhakāsikasanthatā (being spread over with tender Benares
muslin) the condition of being spread over with fine, delicate kāsi cloth.

18. Pāvurā is the same as pāvuraņa (mantle) cloak; what is it like? kambalā (cloth) is such
a piece of cloth as had been woven with hair-yarn; dukūtā (silk) made of silk cloth; cina
(Chinese) made of Chinese cloth; Pattuņņa (name of a place, made of cloth) the product of
Pattuņņa region; pan̄du, yellow, light yellow colour; vicittaţţharanam (variegated spread)
marvellous with many a spread-over sheet and mantle also; sabbam (all) every resting place;
manasā (mentally) with mind (or heart); aham paññāpesim (I ahd the same arranged) I caused
them to be prepared. thus is the meaning.

19. Describing the self-same palace, statement is made thus; "Tāsu tāsveva bhūmīsu (in
those and those very flats or storeys)" and so on, There, the meaning of ratanakūţalañkatam (the
ornamented bejewelled top) is adorned and graceful with tops made of gems, and bejewelled
corners. Maņiverocanāukkā (sunradiant gem torch) done with sun-shining gems, red gems; ukkā
(torch) lamp-sticks; the meaning of dhārayantā sutţţhare (holding and standing well) many a
hundred people stood well seizing and carrying carefully aloft towards the sky.

20. Again, describing that self-same pa;ace, statement is made thus: "Sobhantiesikā
thambhā (pillars and posts are graceful)" and so on. There, esikā thambhā (pillars and posts)
namely, in order to make things beautiful, posts wee dug in, at the city gate; subhā (pleasant)
desirable; kancanatoraņā (golden gate-ways) made of gold; jambonadā (the eugines river-
porduct) made also of gold, of jambonada quality; sāramayā (made of essence) also made of the
essence of acacia tree; rajatamayā (made of silver) the gate-ways look beautiful; the meaning is
pillars as well as gate-ways make that palace look graceful.

21. the meaning is: In that palace, suvibhattā anekā sandhī (numerous joints are well-
distributed) with door-panels as well as bolts (or cross-bars); cittitā (resplendent with) made
graceful, joints and surroundings are made beautiful. Ubhato (both sides) iis to be understood as:
on both sides of that palace; puņņaghatā, full jars, with many a lotus (paduma) red lotus and with
many a lily (uppala), white lotus, samyuta (well-provided) filled containers make that palace
graceful.

22-3. Having thus described the grace of the palace, statement is made thus: "Atīte
sabbaBuddhe ca (all previous Buddhas as well)" and so on, in order to give information about the
honour as well. There, atīte (in the past) when the time that had passed and gone away, was born
and become; sasamghe (together with the clergy) accompanied by assembly of disciples; sabbe
lokanāyake (all leaders of loka) Buddhas; rYpena, with natural and normal complexion as well
as form; sasāvake (together with disciples) Buddhas accompanied by their own disciples;
nimminitvā (having created) by whatever door, the palace ought to be entered, tena dvārena
pavīsitvā (having entered by that door) sasāvakā sabbe Buddhā (all Buddhas accompanied by
their own disciples); sabbasoņņamaye (wholly made of gold); pīţhe nisinnā (sat themselves down
on the chairs); ariyamaņ̄dalā (became an assemblage of holy Ones). This is the meaning.

24-5. Etarahi (now) at the present time; anuttarā (no superior) being devoid of any
superior; ye ca Buddhā atthi (whichever, Buddhas have existed) have come into being; those
paccekabuddhe anekasate sayambhū (silent buddhas, many a hundred self-dependents) who
became arahats by themselves only, without the aid of any other teacher; aparājite (unconquered
by others) unconquered by such five kinds of Māra, as aggregates (khandha), depravity (kilesa),
accumulation of actions (abhisańkhāra), death and youthful divinity; the meaning is that He was
satisfied with the gaining of victory. Bhavanam (mansion), my palace in the past and at present,
also; sabbe-buddhā samāruhum (all buddhas climbed well), the ascended properly, thus is the
meaning.

26. Ye dibbā (whoever are divine) because of divine existence, one is celestial, born in
the worrld of celestial-beings Ye ca bahū kapparukkhā atthi (there exist many world trees of all
types). Ye ca mānusā (whoever also are human beings) for human beings, there grew many
world trees of all types. Thereafter, sabbam dussam samāhantvā (having vrought properly
garments) having brought properly, had a set of three roves made, and acchādemi (I cover)
offeed the sets of three robes to those silent buddhas; thus, is the conneection.

27. having thus offered the sets of three robes to be dressed up and cloaked with them, to
those silent buddhas who were seated, sampannam (well-cooked) sweet, khajjam (hard eatable)
that ought to be chewed, some such thing as cake and so on; seweet bhojjam (soft eatable) the
nourishment that ought to be eaten; sweet sāyaniyam (savory) that ought to be licked;
Sampannam (well prepared) eight kinds of sweet drinks which are drink-ablre; bhojanam (soft
food) nourishment, which should be eaten; subha (plaeasant) good; manimaye, made of stone;
patte (in the begging bowl) sam 9proper;y) well; pūretvā adāsim (filled and offered) I had them
accepted; this is the meaning.

28. Sabbe te ariyamandalā (all those circles of holy ones) all those assemblages of holy
Ones; dibbacakkhu samā hutvā matthā (who have polished the divine eye that they gained),
being possessors of celestial eyes, which keep shining and adhering, as well as polished because
they have nothing to do with depravity (kilesa); cīvarasamyutā, (well-equipped with robes)
possessed of sets of three robes; the meaning is they were tappita (satiated with) catered for, and
entirely filled with paramannena (most excellent meal) most superior food, made of sweet sugar,
oil, and sweet (or honey) molasses.

29. those assemblages of holy Ones, having thus been catered for to their satisfaction,
pavisitvā, entered, ratangabbham (bejenelled chamber) the dwelling and chamber built with
seven kinds of gems; kesarīva (like lion) resembling the hairy lion, guhāsaya (lair-lying) lying
(or living) in the lair (or cave); mahārahamhi sayane (in the resting place of great value) on
priceless couch, sīhaseyyamakappayum (made the lion's lying down) just as, the lion, king of
beasts, lying with its right side down, neatly placing its foot on its foot, making its right hand,
pillow for its head, placing its left hand straight, making its tail lie between the thighs, and sleeps
still without shaking; in this way, they lay themselves down; thus, is the meaning.

30. they, having thus laid down similar to lion's lying down, sampajanā (mindfully) being
endowed with awareness and mindfulness; samuţţhāya (having risen up well) got up properly,
sayane pallańkamābhujum (sat cross-legged on the bed) made themselves seated binding their
thighs; thus, is the meaning.

31. Gocaram sabbabuddhānam (the begging round of all buddhas) the sphere of action,
which ahas become the basis of operation of all Buddhas, past and future; jhānaratisamappitā,
(concentrated on the pleasure of jhāna) means: They were possessed of and concentrated
proper;y upon the joy of meditative achievements. Aññedhammāni desenti (others preach the
dhamma) amongst those silent buddhas, some preach dhamma; aññe (others) some, iddhiyā (with
power) with the display of first jhāna and so on; kilanti (sport) amuse themselves.

32. Aññe (others) some few of them; abhiññā (super-knowledge) five kinds of super-
knowledge; vasibhāvita (developed mastery) attained mastership; in five kinds of super-
knowledge, with five kinds of mastership, counted as: (i) apprehending (āvajjana) (ii) proper
production (samāpajjana), (iii) rising (vuţţhāna) (iv) resolving (adiţţhāna) (v) reflecting
(paccavekkhama); gone, proceeding towards, attained the state of mastery; appenti (made to
attain) porper;y gined the five kinds of super-knowledge. Aññe (others) some few of them;
anekasahassiyo vikubhanāni, many a thousand performances, single though he is, he becomes
multitudinous; salthough having become many, the self-same many can become one; vikubbanit,
(perform) in this way and so on, they make performances (of manifestations) of powers.

33. Buddhā pi buddhe pucchanti (Buddhas ask buddhas) when the silent buddhas have
thus assembled, silent buddhas ask perfect Buddhas questions in connection with, visa 9scope or
range) object of contemplation of omniscient knowledge; thus, is the meaning. Buddhas to
paññāya vinibujjhare (enlighten them intelligently), make them comprehend distinctively and
completely by means of their knowledge, gambhīam nipunam thānam (profound and subtle
matter), profound and subtle meaning.

34. then, Sāvaka (disciples) also, who were assembled in my pa;ace, buddhe pucchanti
asked Buddhas questions. Buddhā (Buddhas), sāvake pucchanti (assssked their disciples), pupils,
questions. Te (they), Buddhas as well as disciples, aññamaññam pucchitvā (having asked each
other), byākaronti (answer), gave their ansere mutually.
35. Again, in order to show them all together, statement is made thus: "Buddhā
paccekabuddhāca" and so on. There, Buddhā (Buddhas) means omniscient Buddhas;
peccekabuddhā, silent buddhas; sāvakā(disciples) pupils; paricārakā (attendants) all these
dependents; sakāya (individual), ones own; rativā (with joy) enjoying; pāsāde abhiramanti (they
feel deeply delighted in my palace) and became attached thereto.

36. Having thus pointed out the proper attainment of practice, in order to make manifest
his own power, that world-king, the conqueror of the three worlds (loka), statement is amde as:
"Chattā tiţţhanut ratanā" and so on. There, ratanā, (gems) made of seven kinds of gems; chattā
kañcanāveļapantikā, (sunshades or umbrellas) rows of massive gold, hung with gold nets;
tiţţhantu, let them stand; muttājālaparikkhittā (thrown round with pearl nets), surrounded by pearl
nets; sabbe, all umbrellas (or sunshades); matthake (on the head) over my head; dhāremti (let
them be held0; the very moment it was thus thought, the umbrellas become apparent; thus, is the
meaning.

37. Soņņatāraka cittitā (variegated gold stars) resplendent with gold stars; ccelavitānā
(cloth-awning); bhavantu (let it become) let it be produced. Vicittā (variegated) be of many
colours; malyavitatā (diffused with garlands) spread over with flowers; sabbe (all) many an
awning; matthake (over the head), on the above portion of the sitting place, dhārentu, let it be
held; thus, is the meaning.

38-40. Malyadāmehi (with garland-ropes) with many a sweet-scented flower-ropes; vitatā

(diffused) thoroughly mixed up; gandhadāmehi (with perfumed ropes) with perfumed ropes of
sandel-wood, saffron (kuńkuma), incense (tagara), and so on; sobhitā (shining) lotus lake; thus,
is the connection. Dussadāmehi (with cloth ropes) with priceless cloth-ropes of birds' feathers
(patta), wool (uņņa), China (cina), and so on; parikiņņā (thoroughly mixed) the lotus lade is
ornamented and adorned with ropes of seven sorts of gems. Pupphābhikiņņā (well profused with
flowers) with such sweetly scented flowers as fragnant yellow champaka, sweet scented salala,
the white water-lily (sogandhika), and so on; abhikiņņā (well profused) well variegated and
shining; again, how is the lotus lake? It is adorned and permeated with fragrant scent and proper
perfume. On all sides, gandhapañcańgulalańkata (ornamented with five finger measure of
perfume) adorned with unguents smeared with five fingers; hemacchadanachādita (covered with
gold covering) covered over with gold counterpanes, and gold canopies; cātuddisā (four
directions) in the four directions of the palace; khāyantu (let it appear) let there appear lotus lades
well spread over and covered over with lotus flowers (paduma) and lilies (uppala), of gold
complexion and gold colour; padmareņurajuggatā (lotus pollens riging up) let the lotus lades
shine being in profusion with lotus pollens (reņu), and petals (dhūli) thus, is the meaning.
41. Pāsādassa samantato pādapā (drinkers from the roots on all sides of the palace) such
trees as champak (campaka), and so on, all round my victory palace; sabbe pupphantu (let all
blossom) let all these flowering trees bloom Savamevapupphā muñcitvā (having released flowers
by themselves) even, having dropped )blossoms); gantvā bhavanam okirum (went and scattered
over the mansion) let them make scattering down all over the palace; thus, is the meaning.

42. Tattha (there), in that victory palace of mine; sikhino (crested birds) peacocks,
naccamtu, let them dance; dibbahamsā (celestial swans) divine swans, pakūjare (let them cry) let
them make sounds; karavikāca, (cuckoo) sweet-voiced, graceful cuckoos, karavika birds,
gāvantu (let them sing) let them make singing of songs; dijasamghā (flocks of birds) other
non0descript (anuttā), flocks of birds; samantato (round about) let them cry sweet cry on all sides
of the palace.
 43. Pāsādassa samantato, all round the palace, sabbā bherivo vajjantu, let all kinds of
drums, one side-closed variety (ātata), two sides-closed variety (vitata), be struck (or beaten);
sabbā tā vīņā, may all those lutes with many a string, rasantu, make their sweet sounds; sabbā
sańgītive vattantu, let all i.e. many a variety of singing together occur, i.e. be sund on all sides of
the palace.

44-5. Yāvatā, as far as, in such and such a place, buddhakhettamhi, in the field of
Buddha, in the ten thousand universes (cakkavāļa); tato pare cakkavāļā, brilliently shining,
acchinnā, without a break, all round the palace, mahantā ratanamayā soņņā pallankā tiţţhantu, let
high pedestals (pallańkā), made of gold and studded with gems of seven sorts, stand; on all sides
of the palace, dīparukkhā jalantu, may *********(Pg.191) trees bearing oil-lamps be brilliently
lighted; dasasahassiparamparā, a succession of ten thousands, i.e. ten thousand lamps altogether;
ekapajjotā bhavantu, may they give light in unison to appear as if a single lamp is burning; thus,
is the meaning.

46. Gaņikā, dancing damsels, who are proficient in dancing and singing, as well as lāsikā,
singers, who are makers of sounds by means of their mouths; pāsādassa samantato naccantu, let
them dance all round the palace; accharāgaņā, hordes of hearenly maidens, let them dance;
nānārańga, variety of colouring dyes, of many a colour, different dyes and disc let them dance all
round the palace; padissantu, may they be seen, may they be obvious; thus, is the meaning.

47. At that time, I became a world-king, named Tilokavijaya, the victor of three worlds
(loka); dumagge, on top of trees all over the entire universe (callavāļā), pabbatagge, on top of
Himalayas and cakkavāļa mountains and so on, as well as on top of Sinneru mountain, in all
places, vicittam, variegated with many a colour; pañcavaņņikam sabbam dhajam ussāpemi, I had
all flags of five such colours as blue, yellow and so on, hoisted; thus, is the meaning. (men, in
between the worlds (lokantara); nāgā)

48. Narāca, as well as dragons (nāga), of the dragon domain, (nāgaloka); gandhabhā ca
devā, the gandharva fairies and divine beings from the divine world (devaloka); sabbe upentu, let
all of them approach (or come to) my presence. To, those men etc.; namassantā, doing the act of
adoration to me; pañjalikā, making their hands clasped causing a hole to contain offerings;
pāsādam parivārayum, surrounded my victory palace; thus, is the meaning.

49. That world-king Tilokavijaya, having thus eulogise the palace and his own power,
made such a statement as: "Yam kiñci kusalam Kammam and so on, in order to rouse up the
fruitic of good deeds done by him and achievements gained by him. Yam kiñci kusalakammam,
whatever can be counted as good deeds, kiriyam kattabbam, there is to be done, all that, mama,
my or, by me, kāyena either by body or vācāya, by words, or manasā by mind, by means of three
openings (dvāra), katam tidase sukatam (done properly) done to be worthy of being reborn in the
Tāvatimsa heavenly mansion, thus, is the meaning.

50. Again he said: "Ye sattā saññino" and so on in order to rouse up his good deeds.
There, ve sattā, either human beings, divine beings or brahmās, saññino, who are with
penception (saññā); atthi, there are; ye ca sattā asaññino, whatever creatures who are devoid of
penception, (saññā), without memory (saññā), there are; te sabbe, all those living beings;
katampuññaphalam bhāgī bhavantu, let them have shares (or become share-gainers) of the deeds
done by them; thus, is the meaning.

51. The Bodhisat said: "Yesam katam" and so on in order to rouse up his good deeds yet
again. The meritorious deed, katam, done by me, suviditam, well-known by such creatures as
human-beings, dragons, celestial musicians 9gandhabba) and divine beings; mavā dinnam
puññaphalam, to them the fruition of the meritorious acts performed by me; ye, human beings,
etc; na jānanti, do not know; devā gantvā, divine beings went and nivedayum let them know,
being informed of it; thus, is the meaning.

52. Sabbalokambi ye sattā, whatever living beings are in the entire world (loka), jīvanti,
they live, depending upon nourishment; manuññam bhojanam sabbam mama cetasā labhantu, let
them all obtain delightful soft food, on account of the power of my good deeds, thus, is the
meaning.

53. Manasā, with pleasing mind; Dānam mayā dinnam, whatever offering has been given
by me; pasādam āgatim, in that charity given by me, I arriv;ed at delightful pleasure, i.e. by my
mind I caused my delightful pleasure to arise. Sammāsambuddhā, omniscient Buddhas also,
paccekā (one by one) individually, Jinasāvakā, the disciples of the Conqueror, an well pūjitā,
have been honoured and adored by me, the world-king.

54. Sukatena tena kammena, with that deed well-done, i.e. due to the good deed having
been done after believing; cetanāpaņidhī ca, with volitional resolution, i.e. with the aspiration
done by mind, as well, mānusam deham jahitvā, having forsaken the human body, aham
Tāvatimsam agacehim, I went to the heavenly world, i.e. I sprang up there as if awakened from
sleep, thus, is the meaning.

55. Thereafter, the world-king, Tilokavijaya passed away; beginning from that time
onwards, duve bhave, two existence pajānāmi devatte, I know divine existence; mānuse,human
existence as well. Beyond these two rebirths ańńam gatim (other going) other springing up, na
jānāmi (I do not know) I do not see; manasā, with mind, by means of mind, patthanāphalam
(fruit of aspiration) fruition of aspiration; thus, is the meaning

56. Devānam adhiko homi, I am the chief of divinities, (deva), in case I was reborn
among divine beings, I was the chief eldest and best among divinities, on account of age,
complexion, strength and power; thus, is the meaning. In case I was born among human-beings,
manujādhipo bhavāmi, I became chief and ruler of men. Sampanno (endowed with) i.e. having
become like that, a king, I was properly and fully equipped with such characteristics as
handsome beauty, physical attainment, as well as such characteristics as height, girth and so on;
bhave, in every existence,
I was born, paññāya with the knowledge of understanding the absolute significance;
asamo (peerless) devoid of equal. What is meant here is thus: "There is no one identical with
me".

57. As a result of good deeds done by me and the accumulation of merit gained by me,
wherever i was born in every one of my existences, seţţham, I was the most excellent, great and
sweet; vividham, many a variety; bhojana ñui anappakam, much soft-eatable as well; ratanañ ca
vividhāni, many a seven assorted gem; vatthā many a variety of such clothes as woollen sheets,
silk sheets and so on, as well; nabhā, from the sky; mam, in my presence; khippam quickly;
upenti (approach) go near.

58-66. Pathabyā, on the ground; pabbate on the hill; ākāse, in the sky also; udake, in
water; vane, in the forest as well; yam yam, wherever and wherever; hattham pasāremi, I streto
(or throw) out my hand; from there and thence, dibbā bhakkhā (celestial eatable) divine
nourishment; mam, to my presence; upenti (come near) approach; what is meant by this is:
"They make themselves clearly visible". So also in due order, sabbe ratanā, all gems; sabbe
gandhā, all such scents as sandal wood and so on; yānā, all conveyances; sabbe mālā, all such
flowers as: Champak, nāga, punnāga and so on; alańkārā, all adornments; sabbā dibba kaññā, all
divine damsels; madhusakkharā, all honey-sugar; sabbe khajjā, such hard chewable food, as
cakes and so on; mam, to my presence; upenti, approach, come near.

67-68. sambodhivarapattiyā, for the attainment of excellent Sambodhi, for the attainment
of gaining highest knowledge of the four paths, leading to nibbāna; pabbatam, hill, whatever
most excellent charitable offering had been made and fulfilled by me, by that most excellent
charity the hill counted as rocky stone; bahalam giram, making a single echoing sound gajjento,
making abundantly loud voice; sadevakam, the divine world together with the entire world of
human beings; hāsayanto, making them attain happiness of heart; loke, the whole of three
worlds; Buddho aham bhavāmi, I am Buddha, who cut off the rounds of repeated rebirths and
had gone beyond it.

69. Disā dasavidhā loke, in the universal world, there are ten kinds and ten divisions of
directions. Yayato, for me who am going about there all over the divisions of directions; antakam
natthi (there is no end no death); thus, is the meaning. Or when I was world-king, tasmim, there,
wherever I went and went, in that portion of dicetion; Buddhakhettā, spheres of influence of
Buddha; asańkhiyā, beyond calculation.

70. Pabhā pakittitā, rays announced, then, when I was world-king, mayham (my rays of
light) rays of light of such of my treasures as wheel treasure, gem tieasure and so on; yamakā,
having become pairs after pairs; ramsivāhanā (bearers of rays) releasing rays, became
pronounced and clear; etthantare, within here, inside the ten thousand universes (cakkavāļa);
ramsijālam (net of rays) collected mass of rays; āloko vipulo bhave there came abundant light)
there was much more light; thus, is the meaning.

71. Ettake lokadhātumhi in the ten thousand universes (cakkavāļā;), sabbe janā mam
passantu, let all the people see me; thus, is the meaning. Sabbe, all divine-beings; yāva brabmā
nivesanā, up to the world of brahmā; mam anuvattantu (follow me) let them be agreeable to me.

72. Visiţţhamadhunādena, with prominently and well enunciated sweet sound; amata
bharimāhanim, I did beat the celestial immortal durm; etthantare (within here) in these ten
thousand universes (cakkavāla); sabbe janā madhuram giram suņantu, let all the people listen to
and pay attention to my sweet voice.

73. Dhammameghena vassante, when the rain of dhamma showered, with the sound
made by the preaching of dhamma; in other words, when the rain of paramount, profound, sweet
and sublte significance showers down by the potent power of omniscient Buddha; sabbe (all
bhikkhus, bhikkhunis) brethren and sisters, and so on; anasavā (free from cankers) devoid of
depravity (kilesa) hontu (let them be) may they become. Yettha pacchimakā sattā (whoever here
are back-benchers) here, among these groups and grade formations, among the four kinds of
assemblies of beings, whoever
are last and most inferior from the point of view of quality; te sotāpannā bhavantu, may
they all become winners of the first stage of sanctification (sotāpanna), thus, is the significance.

74. Then, at the time when I was the world-king, Tilokavijaya, dātabbam dānam, I made
a charitable offering of what should be given; asesato (without any remainder) leaving nothing;
sīlam pūretvā, fulfilled the perfection in precepts; nekkhamme pāramim, reached the extreme
limit of perfection in renunciation; uttamam sambodhim patto, attained the most excellent
sambodhi, I realise the knowledge of the four right paths towards nibbāna.

75. Paņ̄dite paripucchitvā 9having thoroughly asked wise men) I asked wise people, who
possessed knowledge, such questions as: "Venerable Sir! What should be done? what is it, that
ought not to be done? what is good deed? what is evil deed? having done what, one becomes the
share-gainer of two benefits, namely, heaven and emancipation?" in this way, I fulfilled the
perfection in knowledge; thus, is the meaning. katvā vīriyamuttamam (having performed the best
exertion) I fulfilled the perfection in exertion, having made relentless effort in such matters and
in such places and seats and so on as are most excellent and best; thus, is the meaning. Khantiyā
pāramim gantvā (I fulfilled the perfection in patience) having gone to the extreme limit of
perfection in patience, the endurance (or forbearance) of disrespect done by the entire mass of
people, in opposition; uttamam sambodhim patto, (I attained the highest sambodhi) I became the
most excellent ominiscient Buddha.

76. Katvā dalhamadhiţţhānam (having made firm resolution) I performed the perfection
in self-resolution firmly by way of being unshakable saying: "Even when my body and life are
destroyed, I shall not desist from the performance of good deeds of merit." Pūriya (having
fulfilled) I carried out the practice of perfection in truth to its ultimate limit, saying to myself:
"Even when my head is being cut off, I shall not speak falsehood. Having arrived at the extreme
end of perfection in loving kindness, uttamam sambodhim patto, I attained the most excellent
sambodhi by becoming Buddha; thus, is the meaning.

77. Lābhe (in the gining) in the getting of animate and inanimate, living or lifeless,
objects or things, alābhe (in not gaining) in the not getting of them as well, sukhe (in the
happiness) in physical and mental bliss, dukkhe (in misery) so also in physical and mental
distress, sammāne in the appreciation made by people who have respect as well as omāne in
depreciation by insulting people, ca, also, sabbattha samako (being equal every where) I am ever
even-minded, having fulfilled the perfection in equanimity, uttamam sambodhim patto, I attained
the most excellent sambodhi by becoming Buddha; thus, is the meaning.

78. Kosajjam (idleness) indolence; bhayato, from the point of view of danger,disvā
(seeing) knowing: "It has a tendency towardsmiserable suffering in purgatory", one should be
free from idleness and indolence and conduct oneself prudently; viriyam khemato, exertion for
being secure, for the sake of safety; disvā having seen seeing (or knowing) that exertion leads to
nibbāna; āraddha vīrivā hotha, should be ever-ready with exertion. So Buddhānusāsanī, that is
the admonition, advice of Buddhas.

79. Vivādam bhayato disvā, seeing dispute and quarrel from the point of view of danger
and knowing it to be condueive toward purgatory, avivādam khemato disvā, seeing (or knowing)
that abstinence (or abstaining) from dispute (or quarrel) leads to security, the attainment of
nibbāna; samaggā, to be of one-pointed mind, unanimity of thought, sakhilā hotha, you all should
be congenial (or kindly) in speech, adhering to each other with loving kindness, and shining by
having gone to the fore-front; thus, is the meaning. Esā, (this), discourse (counsel or utterance),
anusāsanī, is the gift of advice of Buddhas.

80. Pamādam (negligence) mis-carriage due to dwelling without mindfulness in such

things as place, seat and so on; bhayato disvā, seeing from the angle of danger, knowing thus:
"The automatic occurrence of such mishaps as misery, ugliness, lack of food and drink and so
on, in every existence where one may be reborn, as well as the going-to purgatory and so on";
apamādam khemato disvā (seeing diligence from the angle of all security) knowing from
personal experience, the dwelling with mindfulness doings from the point of view of prosperity,
namely: the certain attainment of nibbāna. Atthańgikam maggam bhāvetha (develop the eight-
fold noble path) you should increase and make mindful as being minded about the means of
arriving at the journey to self-achieved Buddhahood, the eight categories, namely: right view,
right intention, right speech, right action, right livelihood, right effort, right mindfulness and
right meditation. Esā buddhānusāsanī 9this is the admonition of Buddhas) this is the discourse,
dispensation and utterance as well as instruction of buddhas; thus, is the meaning.

81. Samāgatā bahū buddhā (many buddhas come together) silent buddhas, many a
hundred thousand in number come together and became a big mass; sabbaso arahantā (all round
arahats) many a hundred thousand, arahats, cankerless (khīņāsavā) in all respect came together
and became a big mass. Therefore, arahante vanda-māne namassatha (bow yourselves down in
adoration to the arahats) bend down with all your major and minor bodily characteristics and pay
homage in adoration to those buddhas and arahats, who are worthy of worship.

82. Evam acintiyā Buddhā (thus Buddhas are inconceivable) in this mannar as explained
by me, Buddhas are such as are impossible to think of. Buddhadhammā, the dhamma of
Buddhas, the four establishments of mindfulness, :P: the eightfold noble path, the five khandhas,
the dependent (paccaya). cause (hetud) the dependent sense-object (ārammaņa paccaya) and so
on which constitute dhammas preached by Buddhas. On the nature (sabhāva) of Buddhas is
inconceivable, not possible to think about; acintiye(inconceivable) beyond the sphere of
thinking; pasannĀnam vipāko hoti (there is the result of conscientious pleasure), the beneficial
result of the clear and conscientious faith of the divine and human beings is beyond calculation,
it is impossible to think about the quantity of divine and human glory and the glory (sampetti) of
nibbāna.

82.1 thus, this much and just as people going on a journey, on account of their asking:-
"Inform us of the way to go", when told "Take the right, leaving the left" went by that way,
finished doing whatever should be done in villages, and market towns (nigama), as well as in
royal cities; and again as they went also by the other one, namely, the left road which they had
avoided, they accomplished whatever work there was to be done by them in, villages, market
towns (nigama) and king's capital cities, exactly in the same way, having had the biography of
Buddha, in the form of doing good deeds, finished, this asking of question had to be done to
speak extensively the self-same biography from the point of view of evil deeds:-

"Difficult deeds (dukkaram), and slander

again another slander, slanderous accusation,
hit by stone, and splinter pain.
Nāļāgiri elephant, knife-cut, head-suffering,
corn eating, back-pain, purging blood: these
constitute the doing of evil deeds."

82.2 There in the first question Dukkara means doing difficult deeds for six years. Long
ago at the time of the omniscient Buddha Kassapa, Bodhisat was reborn as a brahmin youth
named jotipāla. Due to the influence of his brahmin birth, he had no clear faith in the
dispensation of that Glorious One. Because of the outcome of bondage work (to that Glorious
One), having heard: "Kassapa, the Glorious One", he remarked: "Whence is the bodhi, the
becoming of Buddha for that bald-headed monk? Buddhahood is absolutely difficult to gain". As
an outcome of that deed, he suffered misery in purgatory and so on, in many a hundred of his
births, and in the wake of that very Glorious One and by the act of prediction made by and
obtained from that very Buddha, had without intermission His round of rebirths thrown away
(khepetvā) and in the end attained the state of Vessantara. On His passing away thence, He was
reborn in the Tusita divine mansion. Due to the request of divinities, He passed away thence, and
was reborn in the Sakiyan family. Because of the thorough maturity of his knowledge, He
rejected the sovereignty over the entire Jambu with His sword, well-whetted, on the bank of the
Anomā river, accepted te eight recluse-requisites, which sprang up in the cavity of lotus bud, at
the time of resurrection of kappa, brought by Brahmā by means of his magical power, became a
monk, and since in the beginning, His insight into Bodhi-knowledge of becoming Buddha had
not yet fully matured, He did not know the right or wrong way of becoming Buddha and
performed the strenuous effort (padhāna), enormous effort; and difficult deed (dukkara kārika),
in the very manner stated in the Padhānasutta, for six years in the region of Uruvela, comprising:
eating a single meal only, eating a morsel only, a single individual, a single journey, a single
meal of a single sitting until His body became like unto the shape of the peta, with no flesh and
blood. he bethought the fact that the difficult deed was not the right path for complete
enlightenment to become Buddha, enjoyed excellent nourishment in villages, market towns
(nigama), and royal cities, became lovely-looking in the matter of His controlling faculties, re-
endowed fully with thirtywwo characteristics of a great personage, in due course went towards
the Bodhitree terrace, conquered the five Māras and became Buddha.

I, jotipāla, then spoke about the Sugata

Kassapa; Whence is Buddhahood for the
bald-headed. Buddhahood is absolutely
difficult to gain.
Due to the consequence of that deed, I
had to practise very difficult deeds for
six years in Uruvela and thereafter I
attained enlightenment and became Buddha.
I did not attain the highest Bodhi by
 means of that right path; being obstructed
by my former deed, I was in the quest for
that attainment by the bad road.
I shall enter nibbāna as One, who had done
away with all merit and demerit, who
had renounced all anxious worries, who had
become free from anxiety, and turbulence as
well as cankers (āsava).

82.3 In the second question, The expression abbhakkhānam is to be interpreted as

increasing tale-telling, abuse, slander. Long ago, it is said, the Bodhisat was born in inferior
social-grade (sudda) family. He was not well-known; he was of few accomplishments; and he led
his life as a rogue, named Munāļi. At that time, a silent buddha of high magical powers and great
influence, named Surabhi, arrived at his neighbour hood, in connection with something to be
done. As sion as he saw the silent buddha, he accused the latter with such words of slander as:
"This monk is wicked in precepts with tendency towarsds evil dhamma" and so on. As the
cutcome of that sinful deed, he suffered minery for many a thousand years in purgatory and so
on, and in this final existence, as and when, heretics (titthiya) were first of all well known and
popular, at the time, when the Glorious One-to-be was living in Tusita divine mansion, and
wandering about demonstrating their sextytwo views, deceiving the entire mass of people; then,
He passed away from the Tusita heavenly city, was born in the royal family of the Sākiyans and
eventually became buddha. The heretics became bereft of gain and fame like unto fire flies at
sun-rise, and therefore wandered about, harbouring malice against Buddha. On that occasion, the
banker of Rājagaha, while sporting himself in the Ganges river, after fastening and fixing a net,
saw a vessel made of red sandal wood, bethought thus: "In our house, sandal wood are abundant;
mounting this one on a lathe a begging bowl of that wood is to be carved by turners and hung on
successive heights of hamboo." He did accordingly and made announcement by beat of drum,
which went about, thus: "Whoever, might come over by means of their magical power and take
this bowl, their caterer of meal, I shall be".

82.4 Then, the heretics muttered to themselbes: "We are now ruined! We are now ruined!
The son of Nāta, Nigaņţha, the Jain leader, said thus to his own assembly: "I shall go to the
vicinity of the bamboo and do the act of soaring up into the sky: you all prohibit me seizing me
by my torso saying: "Please do not perform miracle on account of a bowl made of wretched
wook". They went accordingly and did accordingly.

82.5 At that time, Piņ̄dolabhāradvāja and Moggallāna theras, stood on top of a rocky
stone-hill of the size of three gāvutas, put on their upper robes for the purpose of collecting alms-
food in their bolws, and heard about that announcement (kolāhala). Between them, Moggallāna
said to Piņ̄dolabhāradvāja thus: "You go through the air and take that bowl". The latter replied
thus: "Venerable Sir! you, yourself was placed by the Glorious One at the top position amongst
His disciples possessing powers and therefore please take the same yourself". Inspite of such a
reply as that, Piņ̄dola was ordered thus: "I command you. You are but to take it". Being under
command, Piņ̄dola made the rocky hill of three gāvutas on which he himself was standing to
adhers to the soles of his feet, like unto the lid-cover of a rice-boiling pot and covered the entire
city of Rāgagaha. Thereupon, the citizens, seeing, that thera like unto gem-thresd wound round a
hilly-mass of crystal-gem, made a tumultuous cry: "Venerable Bhāradvāja! Please protect us".
being afraid, they covered their heads with winnowing baskets. The thera, then, released that hill
at the site where it stood, went in the sky by means of his magical power and took that bowl. On
that occasion residents of the city made a great uproar.

82.6 Seated in the Bamboo Grove monastery, the Glorious One heard that tumultuous
sound and asked Ānanda thus: "What is this sound?" Ānanda replied: "Venerable Sir! Because of
the fact that the bowl was taken by Bhāradvāja, citizens were well satisfied and made uproarious
sound." Thereupon, the Glorious One had that bowl brought to Him, caused it to be broken,
made powdered ointment for tje eyes, and had them given to tje bhikkhus, in order to get rid of
fault-finding of others in future. Having had the same given away, however, buddha laid down a
disciplinary rule thus: "O monks! The display of magical powers should not be odne. Whosoever
does it, he is guilty of offence known as had performance (dukkata).

82.7 Consequently, the heretics, saying to themselves: "We are told that a rule of
discipline was laid down by the monk Gotama for His disciples; they are not to transgress that
rule because their lives are in danger; we shall perform the display of our magical powers",
formed themselves into groups and gatherings hither and made an uproar. Then king Bimbisāra
heard about it, went to the presence of the Glorious One, paid his homage to Him, sat on one side
and said thus to the Glorious One: "Venerable Sir! heretics are making an uproar saying that they
would perform display of their magical powers". Buddha reacted: "O great king! I also shall
perform it". the king asked: "Venerable Sir! was it not that a rule of discipline has been laid
down for the disciples by the Glorious One?" buddha put a counter question: "O great king! I
could ask you, yourself, in your laying down a rule prescribing punishment, saying so much
would be the penalty for those who are guilty of eating the mangoes and so on in your royal
garden, do you include yourself also among others regarding the offence and punishment?" The
king answered: "Venerable Sir! There is no penalty for me". Buddha concluded: "O great king!
In the same way, there is no such thing as promulgating any disciplinary rule for me ." The king
then asked: "Vemerab;e Sir! Where is your display going to be? Buddha replied: "O great king! It
is going to be at the foot of Kaņ̄da's mango tree near Sāvatthi". king Bimbisāra said: "Very well,
Venerable Sir! We shall see it". Consequently, the heretics, hearing thus: "They say that there is
going to be display of miracle at the foot of Kaņ̄d's mango tree", had mango trees cut down all
round the city. the citizens fastened and arranged one couch upon another as well as high
platforms and so on to use as watch-towers in the larlge space of courtyard. Residents of the
entire jambu island fromed themselves into groups and gatherings, and in the east direction they
stood spreading themselves for twelve yojanas. In the remaining directions also they assembled
together accordingly in that self-same manner.

82.8 The glorious One also, when the time arrived, early in the morning, on the full-moon
day of the month of āsāţļha. had all that should be done finished. went to that place amd sat
Himself down. At that moment, the gardener, named kaņ̄da, seeing a well-ripe mango fruit in a
leafy-nest of ants, said to himself: "If I were to deliver this mango to the king, I would get such
essential reward as gold coins (kahāpaņa), and so on; on the other hand, when it is offered to the
Glorious One, there will be prosperity for me in this world (loka) as well as in the next world",
and offered the mango to the Glorious one. The Glorious One accepted it and passed orders to
the Thera Āanada thus: "Crush this fruit and give me its juice to drink". The thera did
accordingly. The glorious One drank the mango juice, handed back the stone of the mangi to the
guardian of the garden and said: "Plant this seed". The gardener removed the layer of sand and
planted it. The thera Ānanda sprinkled water by means of a goblet. That very moment, mango
sprang up and while the large mass of men were looking on, there on, there came into
appearance a well-developed mango tree with its boughs and branches, sprouts and twigs bearing
flowers and fruits. In eating the fallen mango fruits, the entire Jambu islanders were not able to
get them all exhausted.

82.9 thereafter, the Glorious One created a bejewelled promenade on the top of the
mighty meru, from the eastern universe (cakkavāļa), as far as the western universe that far in this
our universe (cakkavāļa), made a great display of His magical power, in the manner as related in
the commentary of the Dhammapada, roaring the roar of lion in the company of many an
assembly, crushed the heretics, made them arrive at confusion as well as disorder, went up to the
divine mansion of Tāvatimsa, in conformity with the practice of previous Buddhas at the end of
His making the miracle, spent the lent season there, preached, without an interval, the
Abhidhamma throughout the three months, made the achievement of the first stage of
sanctification (sotāpatti), available to many a divine-being headed by his mother, arranged to
descend from heaven after He had spent the rainy season, lent, went down, surrounded by many
a group of devas and brahmās, to the city-gate of Sańkassa, and performed the uplift of the world
(loka). By that time, the gain and reverence received by the Glorious One overwhelmed the
Jambu island, like unto the five great rivers.

82.10 Consequently, the heretics became dwindled in gain and respect, distressed, down-
hearted, broken down and had to sit themselves down with down-cast faces. Thereupon, their
lady-devotee named Cinca-māņavikā, who was exceedingly beautiful, on seeing them seated in
that manner, asked thus: "Venerable Sirs! Why is it that you all are seated thus distressed and
downhearted?" They replied: "O Sister! Why are you unconcerned? She enquired: "Venerable
Sirs! What is the matter?" They complained: "O Sister! Beginning from the appearance of Monk
Gotama, we lost our gain and respect; citizens have no regard for us". "What is to be done by us
in this matter?" asked the young lady. They suggested: "You should raise a scandal for the Monk
Gotama. She said: "This is not burdensome to me". Making endeavour in that matter, she went to
Jetavana at an unearthly hour, stayed in the asylum of heretics, and came out in the morning as if
from the Jatavana itself at the time of arrival there of the citizens with such offerings as perfumes
and so on, in order to pay homage to pay homage to the Glorious One. When she was asked:
"Where did you sleep?" she replied: "Of what use to you all is my sleeping place? and went
away. Gradually, in course of time, when asked again she eventually answered: "Ihave come
away after sleeping with monk Gotama in one and the same fragrant chamber". Foolish people of
common category (puthujjaha) believed her story. Such wise ppeople as were stream winners
(sotāpanna) and so on did not believe her. One day, she fastened a wooden disc on her belly over
which she placed a red piece of cloth (pata) all round, went and spoke thus to the Glorious One,
who was seated for the purpose of preaching the dhamma, to the assembly of listeners which
included the king himself: "O Monk! You preach the dhamma; but you do not look after your
expected son in my womb that has sprung up on account of you, with garlic, black pepper and so
on." The Glorious One reacted: "Sister! You yourself, as well as I, know'such a condition as
that!" She remarked: "Exactly so; two only know the time of sexual intercourse; not any other
individual"

82.11 At that moment, the light-yellow velvet-like stone seat of Sakka showed sign of
being hot. On investigating, Sakka came to know about that matter, and gave orders to two
young divinities thus:- "One of you two had better create yourself in the shape of a mouse and
cut off the binding of her disc of wood. The other is to raise a whirl wind and throw up her upper
garment from her body." They went and did accordingly. The disc wood, as it dropped down,
broke her instep. The whole mass of common people (puthujjana), who were assembled in the
preaching hall (dhammasabhā), rose up saying: "Look here, wicked thief! You made such an
accusation to such a Lord of the three worlds (loka)", gave a hit with their individual fists and
dragged her out of the preaching parlour (sabhā). On the expiry of exposure the earth emitted an
echo. At that moment, flames rose up from purgatory (avīci0, covered her up along with the
family-gift red velvet itself, and threw her into the purgatory (avīci). There was surplus of gain
and reverence for the Glorious One. Therefore it has been stated thus:

"There was a disciple of Buddha, the all con-

quering personage, named Nanda. Because I
slandered him I had to undergo repeated rebirths
in purgatory d(niraya) for a long time.
For such a long time as ten thousand years,
I underwent repeated rebirths in purgatory
(niraya), when finally I became a human being
I received much slander.
As remnants of the consequences of that act
of my accusation, the young lady, Ciñcā,
accused me falsely in front of a big body
of people.

82.12. In the third question:- The expression: abbhakkhānam is to be interpreted as

announcement against, insult. Long ago, it is saaid, Bodhisat was born in a family of nonentity.
He was Munāļi by name, who became a rogue, due to his association with bad people and reviled
a silent buddha Surabhi saying: "This bhikkhu is of wicked practice and evil dhamma. On
account of that demerit of verbal action, he becamed cooked in purgatory (niraya), for many a
thousand years, and in this final existence of His, due to the proper self-accomplishment in
fulfilling the ten perfections, He became Buddha and had attained the highest gain and foremost
fame. Again, the heretics sat themselves down distressed and down-hearted, saying to
themselves, "How, now, indeed, shall we bring about the disrepute of the Monk Gotama?"
Thereupon, a wandering lady-ascetic named Sundari approached them and as she stood adoring
them, she saw them silent saying nothing. She, therefore, asked! "Why are you all angry with
me? What is my fault? They replied: "While we were being haressed by monk Gotama you
would live without worry for us; this constitutes your fault." She enquired: "Should it be so, what
shall I do in that matter." They said: Will you be able to rouse up a scandal of the Monk
Gotama?" She responded saying: "My Lords! I shall be able to do so," thenceforward, in the
manner already stated, she abused and reviled Buddha informing everyone she saw, thus: "I have
come out after sleeping with Monk Gotama in one and single fragrant chamber." The heretics
also reproached and reviled saying: "Oh! See the deed of Monk Gotama". Indeed, it has been
stated:

"I was a rogue, named Muñāļi, formerly in my

other rebirths; I slandered the innocent silent
buddha Surabhi. Consequent upon that act, I
 suffered rebirth in hell (niraya).
For many a thousand years, I experienced
miserable sensation. Due to the residue
of that act, here in my final exitence,
i suffered slander made by Sundarikā

82.13. in the fourth question The expression abhakkhānam is to be interpretted as: abuse
and reproach with increasing distinction. Long ago, it is said, the Bodhisat, born in a brahmin
family, was well learned, honoured personally (sakkato) by many men, renounced the world,
became an ascetic and took up his abode, in Himalayas, nourishing himself with forest roots and
fruits and teaching mantras to many young men. An ascetic who had gained five kinds of higher
knowledge (abhiññā) amd eight kinds of meditative achievements (samāpatti) went to his
presence. As soon as he saw that ascetic, he became jealous and accused that innocent ascetic
thus: "This ascetic is a fraud, who enjouys sensual pleasures." He told his own pupils also: "This
ascetic is such that he is a maker of misconduct." They also abused and reproached in the same
manner. On account of the consequence of that act, he experienced misery in purgatory (niraya),
for a thousand years, and in this his final existence, became Buddha, who had attained highest
gain and fame like unto the full moon in the sky, and became well-known. The heretics were not
contented although they had done slander in that manner even, and again they had another
scandal with the woman, Sundarī. They sent for drunkards, offered bribes and gave them orders
thus: "You all murder Sundrī and cover her dead-body with garbage of garlands near the
Jetavana gate." They did accordingly. Thereafter, the heretics informed the king that Sundarī was
not to be seen and that she was missing. The king issued orders: "You all make a search? They
took her dead-body out of the place where they themselve had it deposited, put it on a couch,
showed it to the king, and wandered about all over the city shouting out scandalous words about
the Glorious One and the congregation of bhikkhus saying: "Alas! See the deed done by the
disciples of the monk gotama." They placed the dead-body of Sundarī in the cremetry of raw-
flesh, on a platform. The king issued orders: "Mark a search of the asassins of Sundarī". Then,
the rogues, as they drank alcoholic drinks raised a quarrel among themselves thus: "You killed
Sundarī. You are the asassin." Royal officia arrested those rogues and placecd them before the
king. The king questioned: "You fellows! How is it? Was Sundarī murdered by you?" They
answered: "Yes, Your majesty". On being asked by whom they were ordered to kill, they replied
that they were instructed by the heretics. The king had the heretics brought to his presence,
caused them to be bound and passed orders thus: "Go, you fellows! and make a hue and cry to
this effect: 'Sundarī was caused to be murdered by us, ourselves, in order to scandalise Buddha.
The Glorious One as well as His disciples are not offenders'". They did accordingly. Residents of
the whole ctity became free from doubts. The king had the heretics as well as the rougish
drunkards put to death and their dead bodies thrown away. Thereafter, the gain and reverence of
the Glorious One increased all the more. Therefore, it has been stated:-

"I became a learned brahmin, honoured

personally by everybody. I taught mantras
to five hundred youths in the great forest.
An awful ascetic, of high magical power who
had five kinds of super-knowledge (sbhiññā),
came there. Seeing him come also, I salandered
the innocent ascetic. Thereafter, I spoke to
 my pupils: 'This ascetic indulges in sensual
pleasures. When I said that also, the youths
supported me gladly in my making slander.
Thereafter, all my youthful pupils, as they
went on their begging rounds among many a
family, told the great mass of people: 'This
ascetic is on who indulges in sensual pleasures!
Consequent upon that act, all these five hundred
heretic bhikkhus heaped upon me the scandal in
connection with Sundarikā

82.14 In the fifth question The expression Silāvedho (pierced by stone) is to be

interpreted as: The injured mind hurled down stone. Long ago, it is said, the Bodhisat as well as
his younger brother were sons of one and the same father. After the death of their father, they
quarrelled one another on account of slaves and were mutually antagonistic. The Bodhisat, being
strong himself, overwhelmed his younger brother and hurled a piece of stone on him.
Consequent on that act, he had to suffer misery in many a purgatory and so on for many a
thousand years and became Buddha in this His final existence. Devadatta, the uncle of the young
prince Rāhula, formerly, when he was a trader in glass-balls (seri) was also a trader together with
the Bodhisat. They arrived at a port-village and the two traders together also entered the village
saying: "You take one street, I also take another street." Of the two; in the street entered by
Devadatta, there were in a house two occupants only, an aged wife of a banker and her
grandchild. There was placed amongst pots and pans their large gold bowl stained with
impurities. The old lady, not knowing it to be a gold bowl, said: "Take this bowl and give us
trinkets (pilandhana) He, Devadatta in caught hold of that bowl, drew a line of writing with a
neeedle, came to know it to be a gold bowl, and went away having thought thus: "I shall take the
bowl after giving a little." Later, seeing the Bodhisat coming near the door, the grand daughter
said: "Grand mother! Please give me a reed-basket of trinkets (pilandhana). The old lady sent for
him, made him sit down, offered that bowl and told him: "Take this and give my grand daughter
a reed-basketful of ornaments." The Bodhisat caught hold of it, knew it to be a gold bowl,
realised that they had been deceived by the other trader, gave the grand mother the eight gold
coins (kahāpaņa), as well as the remaining merchandise, had the hands of the young girl adorned
with a reed-basketful of trinkets and went away. That trader came back again and made enquiry.
The grand mother said: "My son! You did not accept my bowl; my son-like trader offered this
and that, accepted that bowl and had gone away." Immediately on hearing what she said, he ran
and pursed the Bodhisat as if with a split-open heart. The Bodhisat boarded a boat and rowed
away. That trader shouted at Bodhisatta to stop and not to run away, repeatedly and later made a
prayer: "In any and every existence he is reborn, may I be able to lruin him".

82.15. Over that prayer, they haressed one another in many a hundred thousand rebirths
and in this his existence, he was reborn in the Sākiyan family and eventually attained
omniscience as the Glorious One. While He was dwelling at Rājagaha, Devadatta, together with
Aniruddha and so on, went to the presence of the Glorious One, became a monk, gained Jhāna,
became well-know and asked the Glorious One for a favour thus: "Venerable Sir! let the whole
congregation of bhikkhus take upon themselves the observance of thirteen austere (dhutańga),
practicrs in such matters as collecting alms-food and so on; let the entire clergy be my
responsibility." The Glorious One did not agree to it. Devadatta harboured enmity, became
thoroughly shorn of Jhāna and being desirous of killing the Glorious One, stood above the
Glorious One, who was standing at the foot of the Vebhāra hill and had a spur of the boulder
hurled at Him. Because of the power of the Glorious One another boulder impeded that falling
boulder. With their collision however, a sprung splinter, came and hit the instep of the Glorious
One. Therefore it has been stated:-

"I killed my younger brother of different

mother, formerly, because of money, I threw
him into the glen of mountains and pounded him
also with a stone. Due to the consequence of
that deed, Devadatta threw stone at me.
Splinters of stone pounded my big toe at my
feet."

82.16. In the sixth question: The expression: 'Saklikāvedho' pierced by splinter, is to be

interpreted as hurt by splinter. Long ago, it is said that the Bodhisat was reborn in a certain
family. In his younger days, while he was playing about on a high way, he saw a silent buddha
going about for alms-food and saying to himself: "This shaven monk, where does he go?",
caught hold of a stone splinter and threw it to hit the instep. blood came out cutting the skin of
the back of his feet. On account of that evil deed, he suffered great misery in hell (niraya), for
many a thousand years and although he had become buddha, He suffered shedding of blood,
being hit by a stone splinter on the back of His feet in the form of a remnant of His bad deed.
Therefore, it has been stated:-

"Formerly I was a young boy, who, playing

on a high way, saw a silent buddha on the
road and threw a splinter at him. As an
outcome of that evil deed, Devadatta made
an attempt at positively killing me for
the purpose of putting me to death in this
my final existence.

82.17. In the seventh question The expression: Nālāgiri, is to be interpreted as: The
elephant, Dhanapālaka, the guardian of wealth, sent out for the purpose of killing Buddha. Long
ago, it is said that the Bodhisat was born as an elephant-keeper. As he wandered about riding an
elephant, he saw a silent buddha on a high road and touched him with his elephant, being of
aggressive mind and becoming mentally obstructed, saying: "From where has this bald head
come?". On account of that evil deed, he suffered misery in purgatories for many a thousand
years and became Buddha in His final existence. Devadatta made friends with king Ajātasattu,
instructed the latter thus: "O great king! you kill your father and become king; I shall kill Buddha
to become Buddha." One day, with the approval of the king, Devadatta went to the elephant
shed, and gave orders to elephant keepers thus: "Tomorrow you should let the elephant Nālāgiri
drink sixteen jars of liquor and send it out at the time of Buddha's going about for alms-food".
All over the city there was a great uproar thus: "We shall see the fight of animal elephant with
Buddha-elephant". They all assembled very early in the morning on both sides of the royal road
after fastening couch upon couch. The Glorious One also, having done his bodily ablutions,
entered Rājagaha for alms-food, surrounded by the organisation of bhikkhus. At that moment,
they relaased Nālāgiri in the manner already stated. The elephant came destroying roads, cross-
roads and so on. On that occasion a woman went from street to street taking with her a child. The
elephant on seeing that lady chased her. The Glorious One said: "O Nālādgiri! You are not sent
out in order to kill; come here". On hearing that voice, it ran in the direction of the Glorious One.
Buddha pervaded over Nālāgiri alone such loving kindness as was worthy of permeating all over
endless living beings in immeasurable universe (cakkvāļa). Pervaded by the loving kindness of
the Glorious One, it became harmless and drooped down at the base of the feet of the Glorious
One. Buddha put His hand on the top of its head. At that time, divinites and brahmās became
astonished and extraordinary at heart and honoured the Glorious One with multi-coloured
flowers and so on. All over the city there came to be heaps of wealth knee-deep. The king
proclaimed by beat of gong alo over the city, saying: "Let all the wealth at the West gate be for
the citizens; let all the wealth at the East gate be sent into the royal treasury". All the citizens did
accordingly. Then Nālāgiri became known as Dhanapāla, Guardian of Wealth. The Glorious One
went to the Veļuvana monastery. Therefore, it has been stated:-

"I was an elephant-rider, formerly. I

touched with my elephant that most ex-
cellent silent buddha who was on his begging
round for alms-food. Consequent on that
evil deed, the roaming cruel elephant Nālā-
giri rushed towards me in the excellent city
of Giribbaja.

82.18 in the eight question: The expression Satthaccheda is to be interported as the

splitting open of a sore with a surgical knife; cutting with a lancet the sores of leprosy
(kuthārāya). Longago, it is said, the Bodhisat was king in a bordering region. He became roughis
and brutal because of his living in border area and association with wicked people Armed with a
sword one day, he wandered about his city on foot even and went his way splitting inoffensive
people open with his sword. Consequent upon that evil deed he became cooked in purgatory for
many a thousand years, suffered misery in his existences as animals and so on, but with his
residue towards maturity, although He became Buddha in his final existence, in the manner
stated below, became afflicted with paining sore, being hit by a stone splinter thrown down on
Him by Devadatta. Jīvaka operated surgically that paining sore, with his mind of loving
kindness. To Devadatta, of hostile heart there occurred a heinously sinful act of sheddint
Buddha's blood, which does bring about immediate unintermitting consequence There was merit
only for Jīvaka who split open Buddha's wound with a kindly heart. Therefore, it has been
stated:-

"I was a king, a pedestrian. I killed

people with my knife. Consequent upon that
evil deed i was cooked in purgatory abundantly.
When the remnant of that evil deed, now came to me
entirely, skin on my foot was fixed; indeed
the (evil) deed does not get destroyed".

1. Kuthārāya is not in the P.T.S. dictionary. I take

it to be and editorial error for Kuţţhāruyā made up
 of kuţţha and aruyā; the former indicates leper and
the latter signifies 'of the sore'. Hence my rendering
into English as the sore of leprosy.

82.19. in the ninth question: The expression Sīsadukkha is to be interpreted as ailment of

head, head suffering. Long ago, it is said, the Bodhsat became a fisherman in an angler's village,
having been born there. One day, he went together with fishermen to the place where fishes were
killed and seeing there fishes being killed, aroused his mental pleasure. Like him also those who
went along with him provoked their pleasure. Due to that evil deed, he suffered misery in the
four forms of purgatory (apāya), was reborn in the Sākiyan family together with those men in
this final existence and although eventually He attained Buddhahood, He had to suffer personally
the head-ailment. Those Sākiyan kings also, all of them arrived at destruction in the battle with
Vidadūbha, in the manner stated in the commentary of Dhammapada. Therefore, it has been
stated:

"I became a fisherman's child in the village

of fisherman. Seeing fishes being killed, I
provoked my pleasure. Due to the consequence
of that evil deed, there became head distress
to me. When Viţatūbha made a massacre, all
the Sākiyans were killed also."

82.20. din the tenth question The expression Yavakhādana is to be interpreted as eating of
corn-rice in Verañjaya. long ago, it is said, the Bodhisat was reborn in a certain family. Because
of his birth, as well as due to his blind foolishness, on seeing the disciples of the Glorious One
Phussa, enjoying such sweet food and drinks as high-quality-rice-meal and so on, reviled thus:-
"Look here! You hald-headed monks! You should eat corn; do not enjoy soft meal of high-
quality rice (sāli)." Due to consequences of that evil deed, he suffered misery in the four kinds of
purgatory for many a thousand years, eventually attained Buddhahood in this His final existence,
went about small and big villages as well as royal cities, doing uplift work for the world, at one
tiem, arrived at the foot of Pucimanda tree flourished fully with boughs, branches, twigs and
leaves, in the neighbourhood of the village of Verañja brahmin. the brahmin Verañja approached
the Glorious One, tried to conquer the Glorious One is many a way, but not being able to do so
became established in the first stage of sanctification (sotāpanna), and made his request thus:
"Venerable Sir! it is proper that Buddha makes His rain-retreat here". The Glorious One
consented by remaining silent. Then, beginning from the next day onwards, the evil one Māra
made and enticement of Māra over the residents of the entire Verañja brahmin-village. There
was no one who offered even to the extent of a spoonful of alms-food to the Glorious One who
entered the village for collecting alms-food, due to Māra's enticement. The glorious One had to
come back with His empty bowl only, surrounded by the organisation of bhikkhus. When he thus
came back, horse merchants who were staying even there, gave charitable offering on that day
and thence-forward invited the Glorious One and His retunue of five hundred, pounded the corn
which they apportioned from the food of five hundred horses and dropped the corn into the same
bowls, similar to what they did on the day milk-rice of Sujātā was cooked. The Glorious One ate
His meal. In this way for three months corn had to be eaten by Him. With the lapse of three
months, when Māra's enticement had passed over, on the day of invitation of self and other
confession and criticism (pavāraņā), the brahmin Verañja came to remember the incident,
became severely remorseful, gave a great charity to the bhikkhu-clergy headed by Buddha, paid
his homage to Him and tendered his apology. Therefore, it has been stated thus:

"In the dispensation of buddha Phussa, I

reproached His disciples saying: Chew and
eat corn; do not eat soft sali. Due to
consequences of that evil deed, I had to
chew and eat corn for three months; at that
time I dwelt at Verañja, being invited by the
brahmin".

82.21. in the eleventh question The expression piţţhidukkham 9back-ache) ailment at

back. long ago, it is said, the Bodhisat was reborn, in a wealthy householder's family, and was
endowed with physical strength but somewhat short of stature by nature. At that time, a certain
professional wrestler, holding wrestling contests in villages, districts and royal cities all over the
Jambu island, attained victory after felling people down and eventually arrived at the city where
the Bodhisat lived. There also the wrestler knocked down his rival mem and was beginning to
make his departure. Thereupon, the Bodhisat arrived at the city-circle of contest there, clanpped
his arms saying: "This one attained victory at my residential city and is about to go. Come, go
away only after wrestling with me". That professional wrestler laugjed saying:- "I had knocked
down big men. This dwarf short-statured by nature is not worthy of a single hand of mine even,'
clapped his arms and came over roaring Both of them touched one another's hand. The Bodhisat
lifted him turned him round and round in the sky and made him fall breading his torse-bone
broken as he dropped down on the ground. All the residents of the city, made their acclamations,
clapped their arms and hands and honoured the Bodhisat with such offerings as clothes,
ornaments and so on. The bodhisat let that professional wrestler lie down straight, stretched his
trunk bone to become straight and sent him off saying: "Go away; from now onwards, do not do
such things." Due to consequences of that deed, in every existence he was reborn, he suffered
such misery as pain in his body and his head etc., and though he became Buddha in this his final
existence, had to suffer such misery as injury of back and so on. Therefore, sometimes when His
back-pain arose, He would tell Sāriputta and Moggallāna: "From now on, you two preach
dhamma," while He, Himself would spread the robe of Sugata and lay Himself down. Remnent
of evil eonsequence, is such that, even Buddha could not escape from it. Indeed, this has been
stated:

"When wrestling was contesdted, I haressed

the youthful wrestler. Due to consequences of
that deed, there occurred back-ache to me."

82.22. In the tweleveth question The expression atisāra is to be interpreted as purging

accompanied by springing up of blood. Long ago, it is said, the Bodhisat was lreborn in the
family of a wealthy householder, and earned his livelihood by practising as a physician. He, in
giving medical treatment to a banker's son, afflicted with disease, made medicine and gave him
medical treatment, but due to his patient's negligence in making payment of what should be paid
as professional fees, the physician gave another kind of medicine and made him vomit and
purge. The banker made much payment to him. Due to consequences of that deed, he became
afflicted with disease of dysentery in every existence whenever he was reborn. Even in this, His
final existence at the time of passing away completely into nibbāna, the very moment He had
eaten the soft pork (or mushroom), cooked by Cunda, son of a smith together with the
nourishment of divine essence thrown in by divinities from all over the universe (cakkavāļa), He
began to be afflicted with blood-purging dysentery. His strength of a hundred thousand crores of
elephants went exhausted. The Glorious One, going to Kusināra on the full-moon day of Visākha
for His complete passing away to nibbāra, had to sit Himself down in many a place, had to drink
water due to His thirst, arrived at Kusināra with severe suffering and completely passed away
into nibbāna at day-break. Remnent of evil-consequential act does not spare such a One as the
Lord of the three worlds (loka) even. Therefore, it has been stated:-

"I was a physician and made the banker's son

purge. Due to the consequences of that deed,
there occurred dysentery to me. In this way,
the conqueror, who had attained the might of
all kinds of higher knowledge, propounded to the chief
of the clergy of Bhikkhus, at the Anotatta
lake."

82.23. Thus it is stated that the doing of demerit in the form of putting down condensed
contents of the questions, which had been promised, namely, is finished. The expression ittham
sudam is to be interpreted as: Desirably by this means, in the manner stsated below. Sudam is an
adverb (nipāta), it came in for filling up a word. Bhagavā is to be exp;ained as the Great Being,
who is endowed with potent power, and who had fulfilled the perfections.

"Connected with possessor of good fortune, and

of sublimity; full of details with good fortune
also; possessing reverence, One who had gone
renounced, in regard to existences; consequently
he is the Glorious One, possessor of sublimity."

That Glorious One, who is associated with such qualities and so on thus, the deva of
devas, sakka of sakkas, brāhmā of brahmās, Buddha of Buddhas the highly merciful One in order
to make manifest properly developing (Sambhāvayamāns) His own (attano,) Buddhacariyam
(kBuddha behaviour) the doigns of Buddha, Buddhāpadamyam nāma, known as biography of
Buddha, abhāsittha, He narated and preached dhamma pariyāyam, the sutta preaching of
dhamma, namely, to make manifest the deeds of Buddha.

Thus ended the proper commentary on the

Biography of buddha, Buddha Apadāna,
of the commentary (aţţhakathā) of
biographies (apadāna), for the shining
splendour of pure people.

2- Commentary on biography,
Apadāna, of Silent Buddhas
 therefore, to sing together the biography (apadāna) unremittingly and being asked:
"Friend Ānanda! Where was the biography (apadāna) of silent buddhas (pacceka buddha),
promulgated?" Venerable Ānanda said:-

83. The expression suņātha is to be understood as the spoken word to make manifest by
way of coming up into existence and being born, statement is made as: "Tathāgatam Jetavane
Vasantam and so on. There vasantam is to be understod as: dwelling with either four kinds of
postures and living like divinities, brahmās and arahats in the monastery known in such a way
that goes by the name of a Jeta prince; just as previous Buddhas beginning with Vipassī, came
after having fulfilled all together thirty perfections, so also, our Glorious One have come and
therefore He is Tathāgata. That Tathāgata who was dwelling at Jetavana; thus, is the connection.
Vedehamuni is to be comprehended as: She is vedehī, resident of videha, because she was born
in the kingdom of videha; because he is the son of Vedehī, he is Vedehiputta; although it should
be said as 'Vedehiputtamuni' because he is not only the son of Videha lady but also a sage
(muni); due to the rule of grammer, beginning with "Vaņņagāmo, arrival of a syllable (or an
alphabet)", elision is done not only of the vowel 'i' but also its meaning, mamely, the word 'putta',
son; and statement is made as: 'vedehamuni, the sage og Videha. The venerable Ānanda, placed
as top-most (etadagga), thus: "O Monks! of all my disciples, bhikkhus who possess mindfuless
(sati), firmness (dhīti), speech (gati), much learning (bahussuta), and devotion to duty
d(upaţţhāka), this, namely, Ānanda is the chief;" natañgo is to be understood as body-member
being bent and being with clasped hands, apucchi, asked: "Venerable Sir! What like honit are
they, paccekabuddhā nāma, namely, silent buddhas? This is the connection. Te, those, silent
buddhas, Kehihetubhi, with what causes, under what circumstances, bhavanti (do they become)
arise. Vīra, O Hero! Thus, the Glorious One was addressed.

84-85. Thence, subsequently, in order to show the indication of answer, said: "Tadāham
sabbhññu varo mahesi, then the excellent omniscient great sage said and so on. Here the
expression: Sabbaññuvaro is to be understood as: Sabbaññu, omniscience is thus: He knows all
such divisions of time, as past time and so on, like unto a fresh hand (hatthāmalaka); that very
omniscience is excellent as well as best; mahesi (the great sage) is he who seeks and goes in
quest of great mass of precepts, mass of meditation, mass of knowledge, mass of emancipation
and mass of intuitive insight of knowledge of emancipation. Āha, said, tadā (then) at that tmie of
asking, Ānanda bhaddam, good Ānanda, with sweet voice; thus, is the connection. O Ānanda!
these silent buddhas, pubbabuddhesu, formerly at the time of previous Buddhas; Katādhikārā
(having done service) having made accumulation of good deeds; Jinasasānesu aladdha mokkhā
(were without getting emancipation in the dispensations of conquerors) had not attained nibbāna;
te dhira (they) all the silent buddhas; idha (here) in this world (loka); Samvegamukhena (with
remorseful face) after making strenous effort individually all alone, became silent buddhas; thus,
is the meaning. Sutikkhapaññā is to be understood as properly sharp knowledge. Vinā pi
Buddhehi, is to be interpreted as: although bereft of Buddhas' advice and admonitions;
parittakenapi, even to a small extent; ārammanena paccekabodhim, silent buddhahood with
visualisation, anupāpuņanti (they accordingly attained) accordingly penetrated the enlightenment
(bodhim), in between the appearances of Buddhas, each for himself such as enlightenment
(bodhi), individually.
 86. Sabbamhi lokamhi (all over the world), in the entire three lokas; mamam thapetvā
(beside me) barring me: natthi, there is no one, pacceka buddhehi samova, even equal to the
silent buddhas; tesam mahāunīham of those great sages, of the silent buddhas; imamvaņņam, this
description, this qualification; padesamattam (briefly) to the extent of abridgement; aham sādhu
vakkhāmi (I say) I shall speak to you properly; thus, is the meaning.

87. being without teachers, sayameva buddhānam, of the silent budhas becoming by
themselves only, mahāisīam amongst ascetics who accordingly penetrated into buddhahood by
themselves onlu; madhū va khuddam, like a small honey-comb; sādhūni vākyāni (good
sentences) sweet jpoyous expressions; anuttaram bhesajjam patthayantā (aspiring for
unsurpassable medicine) desiring the medicine-like nibbāna which is bereft of any superior;
sabbe (all) you all; supasannacittā, being of well-pleased mind; suņātha (listen) bear it in your
mind; thus, is the meaning.

88-89. Paccekabuddhānam samāgatānam (of lthe silent buddhas, who have come
together) the silent buddhas who have appeared and become a group: Ariţţha, Upariţţha,
Tagarasikhi, Yasassī, Sudassana, Piyadassī, Gandhāra, Piņ̄dola, Upāsabha, Nitha, Tatha, Sutavā,
Bhāvitatta, Sumbha, Subha, methula, Aţţhama, Sumedha, Anīgha, Sudāţha, Hińgu, Hińga, two
Jālinās, Aţţhaka, Kosala, Subābu, Upanemisa, nemisa, Santacitta, Sacca, Tatha, Viraja, Paņ̄dita,
Kāla, Upakāla, Vijita, Jita, Ańga, Pańga, Guttijjita, Passī, Jahī, Upadhi, Dukkhamūla,
Aparāje\ita, Sarabhañga, lomahamsa, Uccańgamāua, Asita, Anāsava, Manomaya, Mānacchida,
Bandhumā, tadādhimutta, Vimala, Ketumā, Kotumbarańga, Mātańga, Ariysa, Accuta,
Accutagāmi, Byāmaka, Sumańgala, Dibbila, and so on. Yāni the biographies (apadāna) of the
hundred silent buddhas, paramparam, in succession, one after another; byākaranāni, biographies,
which comprise whatever were ādīnavo yañ ca virāgavatthum, defects and which ever were
stories of detachment, doing deeds of uncovetiousness; Yathā, in whatever manner, by whatever
circumstance (or cause), bodhim anupāpuņimsu, attained bodhi accordingly, made the
knowledge of four right paths to nibbāna seen personally bt attaining silent buddhahood.
Sarāgavatthusu, in things with attachment, in sensual pleasures comprising material (vatthu),
pleasures of sense and sinful pleasures of sense (kilesa), in things which are liable to get well
coveted for, virāgasaññī (possess detached perception having the preception of detachment,
rattamhi lokamhi (in the world of attachnent) in the natural world of covetousness, virattacittā
(being of detached mind) being uncovetous-minded, hitvā papance abandoning the papañcas,
having abandoning the papañcas, having abandoned sinful depravity (kilesa), considered as
papañca, factors for elongation of existences (or repeated rebirths), comprising lust (rāga
papañca), anger (dosapapañca), all sinful forms of depravity (sabbakilesa papañca); jiya
phanditāni (having conquered shaken-views) having defeated the shaken sixtytwo courses of
wrong views; tatheva (even in that manner) with that doing in this way; bodhim aunpāpuņimsu
(accordingly attained bodhi), they made within their own sight the knowledge of silent buddhas;
thus, is the meaning.

90-91. sabbesu bhūtesu nidhāya daņ̄dam, having laid down the stick (or weapon) towards
all living beings, having let it stand by laying down the equipage of threatening, splitting open,
and killing; tesam (their) amongst all living creature; avihethayam without haressing, without
oppressing and making miserable; mettena cittena, with loving mind, with mind accompanied by
loving kindness thinking thus: "May all beings be happy; hitānukampī (sympathetic towards
welfare) the nature of sympathy with a sense of welfare. In other words, sabbesu bhūtesu
nidhāya daņdam can be interpreted as:- sabbesu (in all) this word encompasses entirely without
remainder all and sundry because of entirety and everything totally; bhūtesu, in the bhūtas,
bhūtas, are said to be minor (tasā) and major (thāvarā), transitory and permanent; those whose
thirst, craving desire have not been forsaken; whose danger and horror have not been discarded;
they are transitory (tasā). Why are they said to be tasā? They are thirsty they are alarmed, they
are tormented, they are afraid and they get into shock; on that account they are said to be tasā.
Whoseever's thirst and craving have been forsaken, whoseever's dangers and horrors also have
been discarded, they are permanent (thāvarā); On what account are they said to be permanent
(thāvarā)? They are firm, they are not shaky, they are not alarmed, they are not tormented, they
are not afraid, they do not get shocked; on that account, they are stable (thāvarā).

91.1. Three weapons are: physical weapon, verbal weapon and mental weapon. Three
kinds of bodily mis-deed is physical weapon; four kinds of vocal bad deed is verbal weapon;
three kinds of mental misdeed is mental weapon. The explanation for the expression: sabbesu
bhūtesu nidhāya daņ̄dam is: placing down, dropping down, making those three kinds of weapons
out of reach, safely, by throwing them away, allaying all and entire living beings and creatures,
and not taking the weapons for purposes of haressing any living beings and creatures, and not
taking the weapons for purposes of haressing any living creature. The expression: avihethauam
aññataram tesam is to be understood thus:- not hurting living creatures, even a single one or
another either with the palm of the hand, or by a clod of earth, or with a stick, or with a knife, or
with a fetter or with arope; not oppressing all the living beings and any one of them also, either
with the palm of the hand, or by a clod of earth, or with a stick, or with a knife, or with a chain or
with a rope. In the Pāli expression: na puttamiccheyya kuto sahāyam, the word na is negative
particle indicating rejection, puttam (son) refers to four kinds of sons: son, born of oneself; son's
own field; son given by others, and son living within one's household. The word sahāyam
companion, sahāya is said to be he with whom it is congenial to go together; going concenially
(phāsu), standing congenially, sitting congenially, calling congenially, conversing congenially,
calling out congenially; the statement: one should not want a son whence a companion, refers to:
One should not desire a son, nor should accept as let there be a con, one should not aspire for a
son, one should not long for (or covet) a son, one should not strive after a son; whence a friend,
or friend seen together or eating together, or an associate (or companion) should be desired
accepted, aspired for, coveted, (or strived for); thus, is a son not desired, whence a companion.
the expression: ekocare khaggavisāņkappo is to be understood thus: that silent buddha, because
he is reckoned as having renounced by cecoming a monk, he is single; because he stands alone
without a second he is one; because it means that he has forsaken craving desire (taņhā), he is
single; definitely he is free from lust (rāga), he is thus one and single; lsure-enough he is free
from hatred (dosa), he is thus one and single; surely he is free from delusion (moha), he is thus
one and siongle; certainly he is free from depravity (kilesa), he is thus one and single; he has
gone the right path of single approach, he is thus one and single; he has all along attained the
unsurpassable silent buddhahood, having been perfectly enlightened, he is thus one and single.

91.2 How is that silent buddha, because he is reckoned as having renounced by becoming
a monk, (he) is single? Indeed, that silent buddha, having cut off all impediments (or drawbacks)
of household life, having severed the hinderance of wife and children, having cut off obstacles of
relatives, friends and storing up, having shaved off his hair and beard, covered up his body with
yellow garments, left his house, renounced the world to lead a houseless life, went towards the
stage of having nothing, wanders alone only, lives singly, moves alone, functions solely, looks
after, goes about and keeps himself going all alone. Thus, that silent buddha is in this way single,
because he is reckoned as having renounced and become a monk.

91.3. how is that silent buddha one and single because he stands alone or because of the
meaning: without a second? When he has thus become a monk, he indulges all alone in woody
forest-jungles, jungle-road or out-of-the-way monasteries, where there are few sounds, which are
noiseless, free from peoples' breath, (janavāta), lying unknown (or secretly) to men, and
appropriate for solitude. He stands alone, goes singly, sits solely, makes his lying down all alone,
enters alone a village for alms-food, makes departure singly, sits in solitude alone, walks to and
for solely, wanders, lives, moves about, fumctions, looks after, goes about and keeps himself
going all alone. Thus, he is one and single in this way without a second.

91.4. how is that silent buddha one or single by the abandonment of craving desire
(taņhā)? He, singly without a second, living diligently, burning his depravity (kilesa), with his
mind directed towards nibbāna, making his great effort, crushed Māra, kinsman of negligence,
dark-black enemy who spares nobody (namuci), together with his army, discarded, dispelled and
abolished the tangled craving desire (taņhā), which is farreaching (visaritam) and adhering
(visattika).

Undergoing repeated rebirths for a long period

of time, craving desire (taņhā), is a second
man. One does not overcome (or do away with)
repeated rebirths, the condition of being a
desirable one or otherwise. Having known this
defect, craving desire (taņhā) as productive
of misery (dukkha), a bhikku, being free from
craving desire (taņhā), without taking it upon
himself, and mindfully aware thoroughly, renounces
it.

In this way that silent buddha is one (or single) because he stands having discarded
craving desire (taņhā).

91.5. How is tha tsilent buddha one (or single) because he is difinitely free from lust
(rāga)? because of the fact that he had become bereft of lust (rāga), he is definitely free from lust
(rāga) and thus he is one (or single) Because he had become bereft of hatred (dosa) he is surely
free from hatred (dosa), and thus, he is one (or single). Because he had become devoid of
delusion (moha), he is certainly free from delusion (moha), and thus he is one (or single)
Because he had become devoid of depravity, (kilesa), he is sure enough free from depravity
(kilesa) and thus, he is one (or single) In this way that silent buddha is definitely devoid of lust
(rāga), and thus he is one d(or single).

91.6. How is that silent buddha, who had gone the right path of single approach, is thus
one (or single)? The right path of single approach is said to be: four kinds of maintaining
mindfulness, four kinds of good strenous effort, four foundations of magical power, five
controlling faculties, five kinds of strength, seven elements of enlightenment, eightfold noble
path.
 One who sees the destruction of birth (jāti),
who sympathises with benefit comprehends the
right path of single approach; by means of
this right path, people, formerly crossed
over, they will and they now, cross over
the flood.

In this way, he had gone the gight path of single approach and thus became one (or
single).

91.7. How is that silent buddha all alone attained the unsurpassable silent buddhahood
and full enlightenment and thus became one (or single)? Enlightenment (bodhi), is said to be
knowledge regarding the four right paths towards nibbāna. Wisdom (or knowledge) (paññā) is
controlling faculty (or sense) of knowledge, strength of knowledge, investigation of dhamma, the
element of enligjtenment, scrutiny (vīmamsa), spiritual insight (vipassanā), right view. That
silent buddha, with the knowledge of dindividual enlightenment (paccekabodhi), came to be
enlightened as: "All actions (sańkhāra), are impermanent"; he came to realise. "All actions
(sańkhāra), are miserable, 9dukkha)", he came to be enlightened as: "All phenomena (dhamma),
are all without self (anatta)." He came to realise that: "Due to ignorance (avijjā), actions
(sankhāra) arise"; he realized that: "Due to actions, consciousness (viññāņa) arises"; he realised
that: "Due to consciousness (viññāņa), name and form, (nāmarūpa) arise"; he realized that: "Due
to name and form, six organs of sense (saļāyatana) arise"; he realised that "Due to six organs of
sense, contact (phassa) arises"; he realised that "Due to contact (phassa), sensation (vedanā)
arises"; he realised that: "Due to sensation, cravin desire (taņhā) arises"; he realised that "Due to
craving desire (taņhā), attachment (upādāna) arises"; he realised that "Due to attachment
(upādāna), becoming (bhava) arises"; he realised that "Due to becoming, birth (jāti) arises"; he
realised that "Due to birth (jāti), old age and death arise". He realised that: "Due to cessation of
ignorance, there is cessation of actions (sańkhāra); he realised that "Due to cessation of actions
(sankhāra), there is cessation of consciousness (viññāna") :P:; he realised that "Due to cessation
of being (bhava), there is cessation of birth (jāti)"; he realised that "Due to cessation of birth
(jāti), there is cessation of old age and death". he got enlightened that "This is distress (dukkha)";
he understood that "This is the origin of distress (dukkha)"; he comprehended that "This is the
cessation of distress (dukkha)"; he realised that "This is the practicalpath leading to the cessation
of distress (dukkha)". He became enlightened that "There are cankers (asava)" he realised that
"This is the origin of āsava"; :P: he realised thus: "Tpractical path leading to nibbāna (paţipadā)".
He became enlightened that "These phenomena (dhamma) are to be known with higher
knowledge"; he realised that "These phenomena (dhamma) are to be discarded"; he understood
that "These phenomena (dhamma) are to be seen with one's own eyes"; he realised that "These
phenomena (dhamma) are to be developed." He became enlightened about the appearance and
disappearance, emptiness and defects of the appearance and disappearance, emptiness and
defects of the six spheres (āyatana) of touch as well as escape from them; he realised about the
appearance :P: of the five aggregates of attachment (upādānakkhandha),and escape from them;
he realised about the appearance and disappearance, extiness and defects of the four great
elements, as well as escape from them; he became enlightened thus: "Whatsoever (anything) is
subject to beginning (samudaya), all that is subject to end (nirodha)".
 91.8. In other words: Whatever is to be enlightened about, accordingly realised,
appropriately realised, self-realise specially attained, ought to be touched, should be seen with
own eyes, all that he became enlightened of, accordingly realised, self-realised, specialy attained,
caused to be touched, saw with own eyes, by means of the knowledge of silent buddhahood;
thus, that silent buddha on his own became in this way, specially enlightened by attaining singly
the silent buddhahood; thus, he is one (or single).

91.9. The word care is to be understood as eight practices:- practice of physical

movements, practice of sense organs, practice of mindfulness, practice of meditation, practice of
knowledge, practice of right path, practice of attainment, practice of world-benefit. Practice of
motion (iriuyāpatha) is thus:- in the four modes of moving; practice of organs of sense is thus:-
in the six internal and external and external organs of sense is thus:- in the six internal and
external organs of sense; practice of mindfulness is thus:- in the four kinds of maintenance of
mindfulness; practice of concentration (samādhi) is thus:- in the four kinds kinds of jhāna;
practice of knowledge is thus:- in the four noble truths; practice of right path is thus:- in the
Tathāgatas, in the arahats, in the omniscient Buddhas, from a limited in extent, in silent buddhas
and from the point of view of limited extent in the disciples of Buddha.

91.10. Practice of physical movements is also that of those who are endowed with self-
determination (panidhi); practice of sence organs is also that of those whose doors of controlling
faculties are guarded; practice of mindfulness is also that of those who live with deligence;
practice of concentration (samādhi) is also that of those who are accordingly connected with
higher thought; practice of knowledge is also that of those who are endowed with wisdom
(buddhi); practice of the right path is also that of those who had entered upon the right
procedure; practice of attainment is also that of those who had arrived at fruition (phala); practice
of world genefit is also that of Tathāgatas, arahats, omniscient Buddhas, silent buddhas limitedly
and disciples of the buddha, limitedly. These are eight practices.

91.11. Subsequently also, when the eight practices anr highly acquitted (adhimuccanto),
he practises with faith (saddhā); uplifting (paggaņhanto), he practices with exertion; placing near
(upaţţhapento), he practises with mindfulness; making balance (avikkhepam), he practises with
concentration (samādhi); comprehending properly he practises with knowledge; knowing well he
practises with the practice of conciousness; saying: In this way, meritorious deeds are made to
come to one who has thus carried out he practises with the practice of the sense organs; saying:
"One who has achieved thus, attained distinction, he pracitses with the distinctive practice. These
are the eight pracitces.

91.12. Subsequently also, the eight pracitces consist of right views (sammādiţţhi), also
which is the practice of seeing; of right intention (sammāsańkappa) also, which is practice of
application of the mind; of right speech (sammāvācā) also, which is practice of taking up
(pariggaha); of right action (sammākammanta) also, which is the practice of self-activity
(samuţţhāna); of right mode of living (sammāājīva) also, which is practice of cleansing; of right
exertion (sammāvāyāma) also, which is practice of uplift; of right mindfulness (sammāsati) also,
which is practice of stationing near (upaţţhāna); of right concentration (sammā samādhi) also,
which is practice of steadiness (avikkhepa). These are the eight practices.
 91.13. The expression khaggavisāņakappo is to be understood thus: Just as the horn,
namely, of rhinoceros is one only, with a second, so also that silent buddha, is like it, similar to
it, counterpart of it. Just as excess of salt is said to be salt-like, extreme bitterness is said to be
like being bitter, too much sweet is said to be like sweet, extreme heat is said to be like fire,
excess of cold is said to be like snow, a large mass of water is said to be an ocean, a disciple,
who had attained the strength of super-knowledge is said to be like the Master, exactly in the
same way that silent buddha is like the rhinosceros'horn, similar to the rhinosceros' horn,
counterpart of rhinoscerou'horn, singly alone, without a second, released from being bound up,
wanders about rightly in the world, lives, moves, functions, guards, goes about and keeps himself
going. Thus, he wold wander alomne like the rhinosceros' horn. Therefore, the silent buddhas
said:

"Having laid down one's weapon amongst

all living beings, one should not harm
any one of them also. One should not
desire a son, whence should therefore
be a companion? One should wander singly
like a rhinosceros' horn.
To one who comes into contact, there
becoem affection (sneha); consequential
to affectionk this distress (dukkha)
come into being; looking at therise of
affection (sneha), as a disadvantage
(āddīnava), one should wander alone like a
rhinosceros' horn.
Sympathising with friends and acquaintances
one becomes bound (paţibaddhacitto) to them
mentally and makes his welfare forsaken.
looking at this danger in companionship,
one should wander alone like a rhinosceros'
horn.
Just as the bamboo bush gets entangled as
soon as it becomes extensive, so also what-
ever affection there is for childrem and
wives. Unattached like unto eatable bamboo
sprout in a bamboo bush, one should wander
alone like a rhinosceros' horn.
just as an unfastened deer in the forest
goes about as it likes for its pasture,
a wise man, having regard for his freedom,
should wander alone like a rhinosceros's
horn.
There is sport and delight amidst companions.
Abundant also is love for children. Des-
pising separation from affectionate people one
should wander alone like a rhinosceros' horn.
there is no anger in all the four directions
also; with one or the other there is content-
ment; unshaken over the endurance of troubles
one should wander alone like a rhinosceros'
horn.
Difficult to look after are some, though they
are monks; all the more so the householders
living in houses. Being free from concern
over children of others, one should wander
over children of others, one should wander
alone like the rhinoscers' horn.
Having cast off marks of a householder, like
the coral tree with its leaves thoroughly cut
off, the hero, having cut off all bindings of
household, should wander alone like a rhinosceros'
horn.
Should one obtain a mature-minded companion,
who wanders with him, and who is firmly wise,
leading a good life, overwhelming all dangers,
one should wander with him with self-satisfaction
and mindfulness.
If one does not obtain a mature- minded companion,
who is firmly wise and leads a good life to wander
together, one should wander alone like a king
abandoning his conquered kingdom and similar
to mātañga elephant in the forest.
Truly do we praise the accomplishment of
companionship; best and equal companions
should be associated with. when such com-
panions are not obtained, one who enjoys
innocence should wander alone like a
rhinosceros' horn.
Having seen the glitter of gold well
executed by a youthful gold-smith, knocking
against one another on the two arms, one
should wander alone like a rhinosceros' horn.
There is either idle talk (vācābhiāpo) or
ill temper (abhisajjanā) on the part of my
companion on account of the second in this
way. Looking at this danger in future one
should wander alone like a rhinosceros' horn.
Sensual pleasures, indeed, are variegated,
sweet, and joyfrl to themind. They agitate
the mind with various forms and shapes.
Seeing the disacvantage in sensual delights,
one should wander like the rhinosceros' horn.
This is illness (ītī) as well as sore (gando),
as well as calamity, disease, thorn and danger
also. Seeing this danger in the sensual plea-
sures, one should wander alone like the
rhinosceros' horn.
Cold as well as heat, hunger and thirst,
burning breeze, mosquitoes and creeping
crawling creatures also; having overwhelmed
all these, as well, one should wander alone
like a rhinosceros' horn.
Just as an immense elephant, lotus-like,
born with a big-body having avoided its
herd, lives as it pleases, in the forest,
so, one should wander alone like a rhinosceros'
horn.
To one who would come into contact with timely
emancipation, it is not proper that he takes
delight in society. Observing the word of Buddha,
kinsman of the sun, one should wander alone like
the rhinoscerous' horn.
Free form wriggling heresy, having attained
the right way, and accordingly acquired the
right path to nibbāna, I am one whose knowledge
has arisen and not to he led by anybody. One
should wander alone like a rhinoscerouus' horn.
Being neither greedy nor fraudulent, nor thirsty,
being free from hypocrisy and astringent delusion,
(kāsāvamoha), and having become free from inclina-
tion, (āsaya), in all the world, one should wander
alone like a rhinoscerous' horn.
One should thoroughly avoid an evil companion,
who sees nothing beneficial, but is devoted to
(nivittham) misconduct (visame). Himself should
not resort to negligent pursuits hut should wander
alone like a rhinoscerous' horn.
Keep companionship with a promoter of dhamma of
much learning, a friend of great might and ready
wit (or wisdom), Knowing the benefits and dis-
pelling doubts, one should wander alone like a
rhinoscerous' horn.
Not adorning oneself with and not covetting
sport, delight and sensual bliss in the world,
also abstaining from beautifying while speaking
truth as well, one should wander alone like a
rhinoscerous' horn.
Having a bandoned children and wife, father
and mother, wealth and grains as well as
relatives and sensual pleasures according
to limits, one should wander alone like a
rhinoscerous' horn.
An intelligent man, knowing thus: this one
is a fish-hook, this is attachment, happiness
here is little, it is unpleasant, all the more
there is here misery (dukkha), only, should
Wander alone like a rhinosceros' horn.
Having broken asunder all the fetters of
attachment (samyojana), like the aquatic
wandering creatures tearing away the fishing
net, not receding like the burning fire, one
should, Wander alone like a rhinosceros' horn.
With down-cast eyes, not being wanton With one's
legs, with controlling faculties guarded, with
mind protected, not being lustful, not burning
all round, one should wander alone like a rhinos-
ceros' horn.
Removing all the signs and symbols of a house-
holder, like pruning the flowers of the leafy
coral tree, donning the saffron robes and having
made great renunciation, one should wander alone
like a rhinosceros'horn.
Not making eager desire in tasteful nourish-
ments, not being wanton, not being nourished
by others, but being an alms-food collecter
serially from house to house (sapadāna) without
being mentally attracted to any of the families,
one should wander alone like a rhinoscerous' horn.
Having mentally forsaken the five hinderances,
having uprooted all the depravity (upakkilesa)
having out off the fault of affectionate love and
being independent, one should wander alone like
a rhinosceros' horn.
Leaving behind bliss and distress and previously
even mental pleasure and displeasure, having
obtained equanimity, tranquility and purity, one
shold wander alone like a rhinosceros' horn.
Being ever-ready with energy for the attainment
of best benefit (nibbāna), being detach-
minded (alīacitto), not having lazy habits,
firm in exerting oneself, being endowed with
strength and vigour, one should wander alone
like a rhinosceros' horn.
Making mirage of Jhāna exercise in solitude,
 always practising righteously in all dhamma,
investigating the disadvantage in existences,
one should wander alone like a rhinosceros'
horn.
being diligent after aspiring for the des-
truction of craving desire (taņhakkhaya), not
being deaf and dumb but being full of information
and mindfulness, becoming one who has recognised
the truth (dhamma), being permanently possessed
of strenuous effort, one should wander alone like
a rhinosceros' horn.
Like the lion, not being tired but being calm
amidst sounds, like the wind not being tangled
in a net, and like a lotus flower, not smeared
with water, one should wander alone like a rhinos-
ceros' horn.
Making use of forest roads and forest abodes like
a lion wandering about as a king of beasts, over-
whelming them forcefully with the powerful strength
of its sharp-teethed jaw, one should wander
alone like a rhinosceros' horn.
Indulging in loving kindness, equanimity,
mercy, emancipation and also joy at times,
without being inimical with the whole world,
one should wander alone like a rhinscers'
horn.
forsaking lust (rāga), hatred (dosa) and
delusion (moha), having broken asunder the
bonds of life (samyojana), not getting
agitated at the final end of life, one should
wander alone like a rhinosceros' horn.
Friends who have no axe to grind are hard to
be found, today. People attend to you and
associate with you for the sake of having some-
thing to do with you. Unclean people have
knowledge of their own benefits only. One
should wander alone like a rhinosceros'
horn.

91.14. There, the statement: Sabbesu bhūtesu, amongst all living beings, is the discourse
(sutta), one the biography (or doings) of a silent buddha named Khaggavisāņa, Rhinosceros'
Horn. What is the genesis? There are four kinds of origin of all discourses (sutta): due to his own
desire, due to the desire of others, due to narrative, due to a question left over to be answered.
There the origin of the discourse on Rhinosceros' horn, Khaggavisāņa sutta, is ordinarily due to a
question to be answered. Distinctively, however, whatever there are here, some stanza, asked by
such and such a silent buddha, the answer to them was made. Without being asked some stanza
questions, but by way of making one's joyous utterance only, according to the manner of the
attainment of the right path to nibbāna by oneself; therefore the origin is either from some
stanza-question that is answered, others from one's own desire. There, whatever this origin is due
to question ordinarily that origin should be known thus, first of all, from the beginning:-

91.15. At one time, the glorious One was dwelling in Sāvatthi. Then, indeed, there arose
in this way mental contemplation to the venerable Ānanda, who had gone to quiet solitude: "The
aspiration and endeavour are visible, so also those of His disciples; but those of the silent
buddhas are not to be seen. Good it would be if I approach and ask the Glorious One". He rose
up from his sojourn in solitude, approached the Glorious One and asked about this matter in its
serial order. Then the Glorious One preached to him the discourse known as Pubbayogā-vacara
Sutta.

"ānanda! There are five kinds of benefit in

one who is familiar with his previous connection:
he pleases another rather cautiously in this very
present existence; if he does not cautiously please
another in this very present existence, then, at
the time of his death he pleases another. Then,
becoming a youthful divinity he pleases another. Then,
Then he cecomes a quick realiser of higher know-
ledge in the presence of Buddhas. Then at last
he becomes a silent buddha."

Having said thus, He said again:-

"Ānanda! Silent buddhas, namely, are endowed
with endeavour and familiar with their previous
connection. Therefore, the aspiration and
endeavour of all silent buddhas and disciples
of Buddha ought to be desired."

91.16. ānanda asked: "Venerable Sir! how long should be the aspiration of Buddhas?"
Buddha answered: "ānanda! The lowest limit of Buddhas is a hundred thousand kappas over and
above four innumerable periods of time; the middle limit is one hundred thousand kappas over
and above eight innumerable periods of time; the highest limit is one hundred thousand kappas
over and above sixteen innumerable periods of time. Their variety also is to be understood in the
light of Buddhas of extra-ordinary knowledge, those of extra ordinary faith and those of superior
exertion. The faith indeed, of these who are of superior knowledge, is scanty but their knowledge
is sharp. knowledge of buddhas of superior faith is moderate, but their faith is keen. Faith and
knwledge of Buddhas of extracrdinary exertion are scanty but their exertion is excellently sharp.
Without reaching, however, the maximum time-limit of a hundred thousand kappas over and
above four innumerable periods, although charitable offering is given like the charity of
Vessantara day after day, although he accumulates other such spiritual perfections as precept
(sīla), and so on, appropriately to that self-same extent, there exists no such thing as that one will
become Buddha during the interim period. Why? knowledge does not take conception; it does
not arrive at prosperity; it does not go towards thorough maturity. Just as, namely, the crop that is
to be harvested with the lapse of three months, four months, and five months, before that and that
time is reached, although it is fondled daily a hundred times or a thousand times, although it is
sprinkled with water, there does not exist such a phenomenon as the crop finalising itself to be
harvested in the interval either within a fortnight or within a month. Why? The crop does not
take conception; it does not grow
into prosperity; it does not go towards full maturity. Exactly in the same way, without reaching
the end-limit of a hundred thousand kappas over and avove four innumerable periods, there
exists no such phenomenon as one will become Buddha during the interval. Therefore, fulfilling
of perfections ought to be done, throughout such time as already stated for the full maturity of
knowledge. With so much time also, to one aspiring for Buddhood, eight excellent attainments
are necessary in making the endeavour. These, indeed are:-
Humanhood, excellent sex-attainment, cause,
seeing the Muster, monkhood, attainment of
excellent quality, management, having desire.
Over the combination of eight qualifications
the endeavour gets accomplished.

91. 17. This expression abbinīhāra is the term for original self-resolution. There
manussattam is birth as a human being. Indeed, apart from human birth, in the remaining
existences, to one who got established in celestial existence even, the resolution does not
materialise. However, with the aspiration, made by one who stood there, in the celestial world,
for Buddhahood, should aspire for humanhood even after doing such meritorious deeds as giving
charity and so on. Standing in the humanhood, resolution should be made. In this way, indeed, it
gets accomplished. Lingasampatti is the condition of being a male man. The resolution of
women, sexless and both sex indivi-duals does not get materialised in spite of the fact that they
were born as human-beings. However, having been established there, he should aspire to become
a male man only after having done such meritorious deeds as giving charity, etc., by one who
aspired to become Buddha. Having become established there as a male man, resolution ought to
be made. In this way, indeed, it becomes accomplised. The expression hetu is to be understood
as: The qualification, which is sufficing condition to attain arahatship. Whoever, indeed, making
an effort in that existence of his, is capable of attaining arahatship; his resolution materialises;
not that of the other, as in the case of the wise Sumedha. He, Sumedha, indeed, having become
monk at the feet of Buddha Dīpañkara, was capable of attaining arahatship in that very existence
itself. The expression satthāradassanam means seeing Buddhas in their presence. In this way,
indeed, there in accomplishment; not in any other way, as in the case of the wise Sumedha. He,
indeed, having seen Buddha DĪpañkara in His presencs made the resolution. Pabhajjā is the
becoming of a houseless recluse. he can, indeed, be either in the dispensation of Buddha as a
monk or in the organisation of hermits, or Wandering assscetics whose doctrine is actrine is
action and reagtion (kamma), deeds and results, (kiriya), as in the case of the wise Sumedha,
made the resolution. Gunasampatti means the gaining of such quality as Jhāna and so on. Indeed,
of the monk also, that of one who is endowed with quality materialises; not that of the other as in
the case of wise Sumedha. He,indeed, having become one with five kinds of higher knowledge
and of eight kinds of meditative attainments (Jhāna), made the resolution. Adhikāro means
abnormal deed, thorough sacrifice. Having made such supreme sacrifice as one's own life and so
on,the resolution made only then, does materialise; not that of the other, as in the case of wise
Sumedha. He, indeed, having made sacrifice of himself thus:-

"Let the Euddha, together with His disciples,

 go treading upon me; let Him not tread upon
mud. There will be benefit for me."
made the resolution. Chandatā means desire to do. Whoseever's desire is strong, his resolution
materialises. That also, whoever were to say thus: "Who wants Buddhahood after being cooked
in purgatory, (niraya), for a hundred thousand kappas over and above four innumerable periods."
Whoever, after hearing such an announcement as that is capable of saying "I do", his desire
should be understood as strong. So also if anyone were to say: who wants Buddhahood after
treading upon a realm of flamoless embers? Who wants Buddhahood after having passed over
treading upon an area scattered over with javelins and spikes? Who wants Buddhahood after
crossing the entire universe (cakkavāla), filled with water flush with its shore? Who Wants
Buddhahood, having passed over, after treading upon the entire universe covered over, without
break, with bamboo bushes?" Hearing that announcement whoever does dare say: " I do," his
desire should be recognised as being strong. The wise Sumedha, endowed with such kind of
desire as to be willing to do made the resolution.

91. 18. The Bodhisat who made his accomplishing endeavour in this way, never has to go
near the eighteen disabilities. Indeed, beginning from the time of his resolution, does not become
blind cogenitally; not deaf congenitally, not mad, not deaf and dumb, not so lame as to have to
go crawling with the help of a chair or to walk on crutches, is not reborn in the family of heretics,
is not conceived in the womb of a slave, does not become a confirmed heretic professing wrong
views, his sex organs does not get distorted, does not commit the five unatonable offence
(anantariya kamma); he does not become a leper; he is not made by evolution to get into the
womb of an animal, but with regard elephant it is his last existen e and he becomes a superior
creature; he is not reborn among the petas, of consuming thirst type (nijjhāmatanhika), afflicted
with hunger and thirst, not amongst the titans known as Kālakañcika asura, not in purgatory
(avīci niraya), nor is he reborn in between the worlds(lokantarika). In the existences of sensual
sphere (kāmāvacara) he does not become māra, in the physical world of brahmā (rūpāvacara), he
does not become a brahmā without perception (asaññi); not is he reborn among the pure brahmās
(Suddhavāsa); he is not born among the formless brahmās (arūpa); he does not go to another
universe (cakkavāla).

91. 19. He is endowed with such four grounds of Buddhahood as: effort, wisdom
(ummañga), self-resolution (avatthāna), and beneficial behavior, (hita cariya). There it should be
understood thus:-

Ussāha is said to be exertion, ummanga is said

to be wisdom, avatthāna is said to be self
resolution, hitacariyā is said to be developing
loving kindness.

whatever these are, namely, intense inclination for renunciation, intense inclination for
solitude, intense inclination for greedlessness, intense inclination for absence of anger, intense
inclination for being devoid of delusion, intense inclination for escape to nibbāna; thus, there is
current six intense inclinations for thorough maturity of enlightenment (bodhi). Because of being
endowed with such intense inclinations as these, those Because of being endowed with such
intense inclinations a sthese, those Bodhisats who have intense inclination for renjnciation are
seers of defects in sensual delights; those Bodhisats who have intense inclination for solitude are
seers of defects in society; those Bodhisats who have intense inclination for greedlessness are
seers of defects in greed; those Bodhisats, who have intense inclination on absence of anger, are
intent upon being devoid of delusion, are seers of defdct in delusion; those Bodhisats, who have
intense inclination for escape towards nibbāna are said to be seers of defect in all existences.
With them also he is endowed.

91.20. How long, however, should the aspirations of silent buddhas be? A hundred
thousand kappas over and beyond two innumerable periods of time are for the silent buddhas. It
cannot be below that. here the matter should be understood in the manner as stated previously.
Even with so long atime, five qualifications are necessary for one who aspires for silent
buddhahood in making his endeavour. For them, indeed:-

Humanhood, quality of male sex, seeing

those whose cankers (āsava), had become
exhausted, service and desire. These
are matters regarding endeavour.

91.21. There, for the expression Vigatāsava dassana means thus: Seeing any one of such
personages as Buddhas, silent buddhas and disciples of Buddha. The rest is in the manner stated
already.

91.22. Then "How long should be the aspiration for becoming disciples of Buddha? A
hundred thousand kappas over and beyond one innumerable period of time for two topmost
disciples. A hundered thousand kappas for becoming one among eighty major disciples of
Buddha. So also for becoming an attendant to Buddha's parents and so on. It cannot be below
that. There, the matter is in the manner stated already. not only of these but also of all, the
endevour is endowed with two qualifications: Service ((adhikāra) and desire (chandatā).

91.23. Thus, due to this aspiration, and with this endeavour also, having fulfilled
perfections for such divisions of time as stated already, Buddhas as they appear in the world, are
reborn in the family of either warrior princes or brahmins; silent buddhas in any one of the
families princely warriors, or brahmins or wealthy house-holders; topmost disciples of Buddha
are reborn like unto Buddha in princely warriors' family or brahmin's family only. All Buddhas
never appear in the samvattakappa, diring the period under destruction; they appear in
vivaţţakappa, during the period of evolution. So also do the silent buddhas. They, however, do
not appear at the time of appearance of Buddhas. Buddhas become enlightened themselves; They
enlightened others also. Silent buddhas become enlightened by themselves but do not enlighten
others. They penetrated intoo the essence of meaning only not the essence of dhamma (truth).
Indeed, they are not able to preach the transcendental truth, (lokuttara dhamma) after having it
mounted on (or with reference to) manifestations (paññatti). Like the dream dreamt by the dumb,
like the delicious curry enjoyed in the city by a forest-wanderer, there is no full drasp of truth
(dhammabhisamaya), to them. All arrive at such different attainments as magical power,
meditative achievement (jhāna), and analytical knowledge (paţisambhidā). In superiority of
quality, they are below those of Buddhas but above those of disciples of Buddha. They do not
novitiate anyone and enforce discipline for good behaviour (ābhisamācārika). They made their
conscience clear by observing sabbath concisely with this statement: "Mental austerity should be
done. One should not become careless," or by simply saying: 'Today is sabbath day (uposatha).
Doing sabbath duty (Uposatha), they do so having assembled in the bejewelled pandal (māļa), at
the foot of the fragrant Mañjūsaka celestial tree. Thus, the Glorious one related to the venerable
Ānanda the all-round characteristics of fulfilment, aspirations and endeavours of silent busdhas.
having done so, the Glorious one now spoke of this discourse on Rhinoscerous' Horn
(Khaggavisāņsutta) in the manner beginning with 'Sabbesu bhūtesu nidhāva daņ̄dam, having laid
down the weapon-stick towards all living beings," in order to narrate the story of such and such
silent buddhas as had risen due to this aspiration and due to this endeavour. This, so far, is the
origin of Khaggavisāņasutta, the discourse on Rhinoscerous' Horn, ordinarily, due to question.

91.24. Now, it should be stated distinctively. There, now, by this stanza the origin should
be understood in this way:- It is said this silent buddha absorbed in the ground of silent bodhisat,
fulfilled the perfections for one hundred thousand kappas over and beyond two innumerable
periods, became a monk in the dispensation of Buddha IKassapa, made himself a forest dweller,
and performed the monk's duty (samaņadhamma), fulfilling the duty known as gone and come
back again (gatapeccā-gatavatta). It is said that there is, namely, no such thing as attaining silent
buddhahood, without fulfilling this duty. What, however, is the name of this gatapaccāgatavatta?
It is taking 9harana) and bringing back (paccāharana). We shall say in such a way that it is clear
(vibhūta).

91.25. Here, some bhikkhu takes but does not bring back; some brings back but does not
take; some does neither take nor bring back; some does take as well as does bring back. There
whichever bhikkhu, having risen-up earliest, did the duty of shrine surrounding and terrace of the
bodhi tree, sprinkled water on the bodhi tree, filled the drinking water-pot with drinking water,
placed the sam;e on the drinking-water pedestal, performed his duties towards his teacher and
spiritual preceptor, (Upajjhāya), and went on, taking upon himself the observance of eightytwo
duties specified in the Vinaya Khandhaka as well as fourteen major duties. He, having performed
his bodily ablution, entered the monastery, spent his time on a secluded seat till the time came
for going on his beggi;g round for alms-food, when he came to know that the time for it had
arrived, put on his lower garment, fastened it with his body-belt, wrapped his upper garment,
kept his double-robe (sańghāţi), on his torso, hung his bowl at his shoulder went to the shrine-
surrounding, bearing in his mind his mental exercise (kammaţţhāna), paid homage to the shrine
as well as to the bodhi tree, properly put on his robe near the village, held the bowl in his hands
and entered the village for alms-food. Having thus entered, the bhikkhu, who possessed merit,
became gainful, revered and respected by devotees; he returned to the family, who attended to
him or to the hall for retreat and when asked this and that question by his devotees, went away,
discarding his minding of answering their question, and dealing with the perplexity of preaching
the dhamma, when he arrived back at the monastery also, and was asked question by bhikkhus,
he spoke, recited dhamma, and became engaged in this or that business. After meal, in the
afternoon, as well as in the first and middle watches of the night, having in this way talked much
together with the bhikkhus, slept in the last watch of the night also being overpowered by bad
bodily clumsiness; neither did he bear in mind his mental exercise, (kammaţţhāna). This one is
said to be "harati na paccāharati, he takes but does not bring back.

91.26. Whoever, however, has much ailment. Whatever was eaten by him did not digest
properly in the morning; having risen up ahead, he was not able to do his duties, or, to mind his
mental exercies (kammaţţhāna); at any rate being desirous of rice-gruel or something to eat or
medicine or meal, took his bowl and robe even early in the morning, entered the village; having
obtained there rice-gruel, or something to eat or medicine or meal, took out his bowl, finished
eating his meal, sat himself down a seat set ready for him, minded his mental exercise
(kammaţţhāna), returned to the monastery, whether he had arrived or not at some specific idea or
not in his meditation, and stayed there with that very mindedness. This one is said to be
"paccāharati na harati, he brings back but does not take." Such bhikkhus as this, who drank rice-
gruel, developed spiritual insight (vipassanā), arrived at arahatship in the dispensation of
Buddha, numbered so many that they became beyond calculation. Even in the island of Sīhaļa
(Ceylon) in these and those villages, that seat does not exist in the hall of sleats, where the seated
bhikkhus did not attain arahatship after drinking rice-gruel.

91.27. Whoever, however, is one living negligently after having thrown down one's
responsibility, having broken all his duties, living with his mind bound by bonds of five kinds of
mental obstruction, never occupied with minding his mental exercis, entered the village, and
came out empty even after having been busy talking much together with householders. Such a
one is said to be "neva harati na paccāharati, he neither takes not brintgs back.

91.28. Whoever, however, having risen up earliest, ahead of others, made himself
complete with all garments in the same manner as before, and minded his mental exercise
(kammaţţhāna), having sat himself down cross-legged till the arrival of time for going on
begging round. Mental exercise (kammaţţhāna), is towfold: that concerned with everything
(sabbatthaka) and preservation (pārihāriya). There, sabbathaka, the do-all, namely, is loving
kindness and mindfulness of death; indeed it is said to be sabbatthaka, the do-all, because it is to
be desired and needed everywhere. Loving kindness, namely, is to be desired everywhere in
residences and so on. Indeed, in residences (āvāsa), a bhikkhu who lives with loving kindness is
loved and pleased (manāpo) by brother-bhikkhus leading noble-life together. On that account, he
lives in comfort without making anybody angry (asamghattho). One, who lives with loving
kindness towards divinities, lives happily being guarde and protected by divinities. One who
lives with loving kindness towards kings and great ministers of kings lives happily, being hoved
by them. One who lives with loving kindness to villages, big and small and so on, lives happily
being revered and respected by people everywhere in such matters as going on begging rounds
and so on. By means of meditation on death, one dwells deligently forsaking longing for life.

91.29. Whatever, however, should always be preserved, 9pariharitabba), is taken

favourably; that is one among the ten kings of unpleasant objects, mindfulness of aids to
kammaţţhāna or even the analysis of four element (dhātu), it is said to be pārihāriya
(preservation), from the point of view of what should be always fostered, what should be always
protected and what should be always developed. That is the very basic mental exercise
(kammaţţhāna). Indeed sons of good families, who are desirous of benefit became monks in the
Buddha's dispensation, lived ten together, twenty together, thirty together, forty together, fifty
together, a hundred together after making mutual promise thus: "Friends! You all have become
mknks not because you are troubled with debt, not because you are harassed by danger, not
because you want to earn a living, but you all have become monks being desirous of escape from
existence here. Therefore, restain the depravity that had risen while going even while you are
going. All the depravities that arose while standing, sitting and lying, you all had better restrain
while you are still standing, sitting or lying."
 91.30. Having made mutual promise thus, they, on going on their begging rounds, there
exist rocky stones at every half an usabha or half a gāvutra. With that idea they go making their
minds aware of their mental exercise (kammaţţhāna). If to any one, there arises while going, any
depravity, he restrains the same ther and then even. not being able to do so, he stands. Then,
although another bhikkhu comes from behind him he remains standing. Saying to himself: "This
bhikkhu knows your reflection that has arisen in you; this is not proper for you," he blames
himself, developes spiritual insight (vipassanā), and descends on to the ground of the noble
(ariya), then and there. Not bring able to do so, he sits. Then, although another bhikkhu comes
form behind him he remains seated; thus, he does in that very wway. Even if he is unable to
descend on the ground of the noble 9ariya), he paralyses that depravity, and goes being even
mindful of his mental exercise (kammaţţhāna). He does not lift his foot with his mind dissociated
with mental exercise, (kammaţţhāna). If he does lift, or if he has lifted, he turns back again, and
stands at the previous place only. He is like Ālindakavāsī mahāphussadevatthera, the great thera
Phussadeva who lived at Ālindaka.

91.31. It is said that he dwelt for nineteen years fulfilling the duty of going and coming
back only. People also ploughing, sowing, and treading (maddantā), doing their work, saw the
thera going in that manner, spoke together to him thus: "This thera goes receding again, and
again. Why! Has he indeed lost his way? Otherwise, has he forgotten anything?" He did not take
notice of it, but went on performing the deed (dhamma), of a monk with his mind harnessed to
mental exercise (kammaţţhāna) and attained arahatship within the period of twenty years. On the
very day he attained arahatship, the divinity residing at the extremity of his cloister, stood
lighting a lamp with his fingers. The four great celestial kings, as well as Sakka, king of devas
together with brahmā Sahampati came to attend to him. Seeing that light, the forest-dweller,
thera Mahātissa, asked him on the second day: "At night there was light near your venerable self;
what is that?" By way of making confusion, the thera said thus: "Light, namely, can be the light
of a lamp; it can also be the light of a gem" and so on. He being urged saying "You should cover
it, acknowledged them by saying "Yes" and informed them.

91.32. Also like unto Kāļavallimaņ̄dapavāsī mahānāgathera, the thera Mahānāga, who
dwelt at the pavillion Kālavalli, the black creeper. It is said, he also, fulfilling the duty of going
and coming, made his self-resolution to pass his time standing and walking to and fro for seven
years saying: "First of all, now, I shall do my offering of honour to the great streruous effort
(mahāpadhāna)". Again, for sixteen years he fulfilled the duty of going and coming back and
attained arahatship. Going thus to the vicinity of the village, lifting his foot with his mind
accordingly harnessed with mental exercise (kammaţţhāna), and stepping back the lifted foot
with his mind dissociated, he stood as indication of his suspiscion: 'Has the cow indeed gone out;
has it indeed?" put on his double robe, took his bowl, arrived at the village gate, took water from
inside a fig tree, made a mouthful of it, and entered the village, thiking thus:- "When people
approach me either to offer my alms-food or for paying me homage, even if I have to say: 'May
you all live long', let there be no missing of my mental exercise, (kammaţţhāna)." If, however,
they asked him about the date thus: "Venerable Sir! What is the date today? Is it the seventh or
the eighth?." he swallowed doown the water and informed them the date. Should there be no
questioner of date, at the time of leaving the village, he spitted the water out at the village gate
and went his way.
 91.33. In the island of Sīhaļa (Ceylon) like also fifty bhikkhus, who spent their lent,
Vassūpāgata, in the monastery of Kalamba tittha, the bathing ghat of Colombo. it is said that
they made mutual undertakings on the sabbath, (Uposatha) day of taking shelter from rain and
observing lent, thus: "Let us not speak to each other without attaining arahatship". On entering
the village also, they entered it after making their mouths full with water at the village gate.
When they were asked about the date they informed it after swallowing down the water in their
mouths. When not asked, they spat the water away at the village gate and went to their
monastery. People there, seeing spitting spots knew thus: "Today one only came; today two". In
this way also they thought "How is it indeed, these bhikkhus do not converse together with us
even or tp each other among themselves? If they do not mutually converse, surely they must be
in disipute. Come! Let us make them apologise each other". All of them went to the monastery.
There they did not see two bhikkhus in a single place, among the fifty who had been spending
their lent. Thereafter, the man of vision among them said thus: "O friends! The place of living of
disputants is not like this; the precincts of the pagoda and the surrounding of the bodhi tree are
well levelled evenly; brooms have been well utilised and kept away; drinking water for satisfying
thirst has been properly placed in the container." Subsequently, they went away recedingly.
Those bhikkhus also, developed spiritual insight (Vipassanā), during the lent even, arrived at
arahatship, and on the day of great invitation for criticism (pavāranā), they held the clean and
pure ceremony of mutual criticism (visuddhi-pavāranā).

91.34. In this way, like unto the thera Mahānāga resident of Kāļavallimaņdapa, and also
like unto those bhikkhus who spent their lent in the monastery of kalambatittha, having gone to
the vicinity of the village advancing every step with the mind frixed on mental exercise
(kammaţţhāna), made a mouthful of water, scrutinised properly the village roads, whichever road
there happened to be no fierce elephants, horses and so on, he entered upon that road. There, in
going about for alms-food, he would not go with speed all in a hurry; there being no such thing
as austere practice (dhutanga), which lay down speedy collection of alms-food. On arrival at the
surface of uneven piece of lan, however, he went steadily without shaking about like the cart
carrying water. When he had entered the village from house to house he would linger for some
such time as might be sufficient to find out the donor', desire to offer or not, accept the alms-
food, sit himself down at a suitable spot, arouse the idea of disgust in food making himself mind
the mental exercise (kammaţţhāna), nourished himself with the nourishment, endowed with eight
characteristics, reflecting upon it in the form of illustration comprising the lubrication of an axle
to avoid breaking, applying oinment on a sore, and sore's flesh, not for sportful amusement, not
for being intoxicated :P:. After he had taken his meal, he would do the work of washing with
water, dispel the fatigue of food-eating for a moment, and mind his mental exercise,
(kammaţţhāna), after meal, in the first as well as in the last watch of the night exactly as he had
done before meal. This is said to be "harati ca paccāharati ca, he takes and he brings back". In
this way this is said to be "the duty of taking and bringing back and the duty of going and
coming back".

91.35. Fulfilling this and if he has sufficing qualification for arahatship, he would attain
arahatship in his first stage of life. Should he not attain at the first stage of his life he would do so
in the middle stage of his life. If he did not attain in the middle stage of his life, he would do so
at the time of his death. If he did not attain at the time of his death, he would become a divinity
and attain the same. If he did not attain it after he had become a divinity, then he would become a
silent buddha and pass away entirely and completely to nibbāna. If he did not pass away
completely to nibbāna after becoming a silent buddha, then he would become a speedy knower
of higher knowledge in the presence of Buddhas like unto Thera Bāhitya, or he would become
greatly learned like unto Thera Sāriputta.

91.36. This silent bodhisat, however, became a monk in the dispensation of Buddha
Kassapa, dwelt in the forest, fulfilled this duty of going and coming back for twenty years, died
and sprang up in the heavenly world of sensual divinities, (kāmāvacaradeva). Passing away
thence, he took conception in the womb of the chief queen of king of Benares. Skilful women
know the condition of their pregnancy on the very day of it; she as well as those other women:
therefore, she also informed the king about that pregnancy of hers. This is customary. Whenever
a meritorious being springs up in a woman's womb, she obtains proper protection of her
pregnancy. Therefore, the king gave proper protection all round to her pregnancy. From that day
as a start, she no longer would get any extremely hot nourishment to nourish herself, neither
extremely bitter nor extremely sharp. Indeed, when extremely not nourishment is swallowed by
an expectant mother it becomes like living in a boiling copper cauldron for the pregnancy. If it is
too cold it is like living in purgatory in between the worlds (lokantarika); when extremely sour,
salty, bitter and sharp eatables have been eaten, there arise sharp pains to the limbs of the embryo
as if they were split open with a knife and sprinkled over with sour liquids and so on. They
prohibit the expectant mother doing too much walking to and for, standing, sitting, and lying
down also saying: "Let there not be shaking pain to the child in the womb." The expectant
mother gets to do to the extent of going to and fro on the ground surfaced with soft spread and so
on. She gets to enjoy food and drink which suits her well and is endowed with good colour and
acent. Held by a helper only, they let her go to and fro, sit down and rise up.

91.37. Thus being looked after all-round, she entered the lying-in-chamber at the time of
full maturity of her pregnancy, and at day-break she gave birth to a son, like unto a lump of
mind-cooling stone (manosilā), soaked and pressed with cooking oil, and endowed with
characteristics of wealth of grain and merit. Subsequently on the fifth day they showed him,
properly dressed and decorated, to the king. Being satisfacterily pleased, the king had his son
attended to by sixtysix wet nurses. Growing up with all kinds of luxury he soon attained the age
of intelligence. The king annointed him with sovereignty at his age of sixteen years; he was also
attended to by all varieties of dancing damsels. The coronated youthful king ruled over his
kingdom being known as Brahmā-datta, in the entire Jambudīpa, in the twenty thousand cities. It
is said that formerly, there were eightfour hundred thousand cities. When they got diminished
there became sixty (hundred thousand), subsequently as they got diminished again, it became
forty. At the time of wholesale diminution, however, there were twenty thousand. This king
Brahmadatta arose at the time of whole diminution. Therefore, there were twenty thousand cities,
twenty thousand palaces, twenty thousand elephants, twenty thousand horses, twenty thousand
chariots, twenty thosand foot-soldiers, twenty thousand ladies' harems as well as dancing
damsels and twenty thousand ministers.

91.38. He, while reigning as a great sovereign did the meditation exercise with objects for
contemplation, and brought about for himself the five kinds of higher knowledge (abhiññā), and
eight kinds of achievement in meditation (samāpatti). Just because the annointed monarch,
namely, had surely to be in session to decide law suits, therefore, one day, ate his morning meal
much earlier than usual, and took his seat at the law court for decision. There a high and great-
sounding uproar occured. The king, saying to himself: "This sound is a disturbance to
achievement in meditation," went up the height of his palace floor and when he took his seat to
attain achievement in meditation (samāpatti). Subsequently he kept himself thinking: "How is it?
Which is better? Sovereinty or the dhamma of a monk? Thereafter, he came to know thus: "The
bliss of a monarch is minute and full of faults; whereas the happiness of monk's dhamma is
prosperous and has many a benefit, also perticipated by most excellent people". He gave orders
to a certain minister thus:- "You administer this kingdom with righteousness and equity; let
nobody do any injustice whatsoever". Having handed over the entire administration to that
minister, he went up the palace, and passed his time with the happiness of his achievement in
meditation (samāpatti). Except those who brought for him and gave him face-washing water,
tooth-brush, nourishment, etc., nobody was allowed to go near him.

91.39. Subsequently when about half a month had passed the chief queen enquired thus:
"The king is not seen in his going to the royal garden, withnessing the shows of strength (of
military parade), the dancing displays and so on; where is he gone. They informed here about the
matter. She sent for the minister and said "When you had taken over the sovereignty it means I
also have been taken over; let him coome and make cohabitation together with me". The minister
covered both his ears and declined her offer saying: "This is not hearable". Again also she sent
for the minister twice and thrice and threatened him for his unwillingness: "If you do not do what
I want you to do, I shall remove you from your place and deprive you of your life also." He
became afraid saying: "A woman, namely, is of firm decision; sometime or other she might make
me suffer in this manner". One day, the minister went quietly and made cohabitation with her
together on her royal bed. Whe was endowed with merit and her touch was blissful. The
minister, being clingingly attracted by her, touch went much often doubtfully and anxiously to
her. Gradually, he began to enter her bed chamber without doubtful anxiety (nibbisańko) as if he
was himself the lord of her household.

91.40. Thereupon the royal retainers informed the king about that matter. The king did
not believe it. For the second and third time also they informed the kind about it. Subsequently
the king, lying hidden in wait, himself faw it, had all the ministers assembled and informed them
about it. The ministers pointed out saying: "This royal criminal deserven his hands cut off; he
deserves leg-cutting" and all such punishments to be given as to suggest up to impalement. The
king said: "In the flogging, binding and whipping this one, it might amount to my ill-treating
him; in depriving him of his life, it might mean my sin of killing; in confiscating his wealth, it
might mean my sin of theft; enough of inflicting such punishments as these; drag this minister
out of my kingdom." The ministers banished him. He took his own essence of wealth, wife and
children and went away to a foreign region. There, the king of that country heard about his
arrival and asked why he had come. He replied: "Your Majesty! I want to serve under you". That
king accepted him. With the lapse of a few days, the minister gained royal favour and said this to
the king: "O Great king! I have found honey without bees; there is no one to enjoy it." The king
did not listen to him, saying: "Why do you say this for the sake of making fun?". Having
obtained an opportunity he said again describing it also in a better way. The king asked: "What is
this?" The minister replied: "The kingdom of Benares, your majesty!" The king enquired saying:
"Why do you want to guide me there and kill me"? He answered: "Your majesty! Please do not
say so; if you do not believe me, please send your men." The king sent out his men there. They
went there, dug up the city gate and installed the same at the royal house for sleep.
 91.41. The king saw it and enquired: "Whose setting up is it?" The thieves replied that it
was their doing. The king had money given to them saying: "Do not do such a thing again";
having thus admonished them, the king set them free. They went back and informed their king
about the matter. The king again made investigating tests in that self-same way, twice and thrice
also, became convinced that the king of Benares was virtuous, mobilised his fourfold army,
approached a city within the boundary of Benares and sent thence a minister-messenger with this
ultimatum: "Give me either the city or battle". The messenger informed King Brahmadatta about
that matter saying: "Let his majesty pass orders as to whether either battle or city will be given".
The king sent back the messenger "Battle should not be fought; give the city and come back".
The ministermessenger did accordingly. The rival king also seized that city, and in the remaining
cities also he sent a messenger in that self-same way. Those ministers also informed king
Brahmadatta in that self-same way and when ordered by their king: "Battle should not be fought;
they should come here too Benares city," they all returned to Benares.

91.42. Therefore, the ministers told king Brahmadatta thus: "O Great King! We want to
fight battle with him." The king prohibited them saying: "There will occur sin of slaughter to
me". The ministers convinced the king by means of many kinds of approach saying: "O Great
King! We shall capture him alive and bring him right here; please come, O Great King!" and
began to go. The king told them thus: "If you all do not do the deed of plundering, beating and
killing creatures, I shall go." The ministers replied: "Your Majesty! We will not do so, we shall
show them their danger and make them flee", equipped themselves with their fourfold army, put
lighted lamps in jars and marched out at night. The rival king, on that day, captured a city near
Benares said to himself: "How then? Now!", had his armour taken off, and dropped down to
sleep megligently with his body of strong army, Subsequently, the ministers brought king
Brahmadatta, went to the camp, (Khandhāvara), of the rival king, took out the lighted lamps
from the jars, made a single mass of lustrous light and made an acclamation of shouting out. The
minister of the rival king saw the great body of strong army, became afraid, approached his own
king and made a great sound: "Please get up and eat the honey without bees". The second and
third minister also did likewise. The rival king woke up because of that sound and met whith
danger and torture. Hundreds of acclamation occured. That rival king talked this and that
confusedly the whole night saying: "Believing the word of another I have now reached into
enemy's hand". One the next day, he thought: "The righteous king would not do any destruction,
I shall go and tender him my apology, approached the king, established himself on his knees and
said: "O Great King! Please pardon my offence". The king admonished him and said: "Do get up,
I pardon you". Immediately it was thus said by the king, he became greatly relieved and he
obtained sovereignty of a district in the neighbourhood of the king of Benares.

91.43. Then, king Brahmadatta, seeing the two armies also standing unitedly in cordial
harmony, made this utterance:- "On account of guarding the mind of my singleself, there has not
shed a single drop of blood even to the extent of being drinkable by a small fly in this great body
of armed men. Wonderfully good! Wonderfully excellent! May all creatures be happy! May they
be free from enmity! May they be free from harm". He then made the successful meditation
(jhāna), on loving kindness, and with that very jhāna as foundation, investigated into actions
(samkhāra), visualised the knowledge of silent buddhahood and attained the state of sayambhū, a
self-dependent silent buddha. To that king, who was seated on the back of his royal elephant,
happy with the bliss of the right paths and their fruition, the ministers, making their adoration
(panipata) said thus:- "O Great King! It is time for the victorious army to go; personal honour
(sakkāro) should be made to it; food expenses should be given to the vanquished army. He
replied: "O ministers! I am no longer a king; I am to be known as silent buddha." The ministers
responded: "What does your majesty say? Silent buddhas are not like this." The king enquired:
"My dear friends! What do the silent buddhas look like?" Their answer was: "Silent buddhas,
namely, are with two finger breadth of hair and beard and are equipped with their eight essential
requisites (parikkhāra)". He rubbed his head with his right hand; at that very moment his house
holder's appearance vanished; the guise of a monk became apparent. He became like unto a thera
of a hundred years standing equipped with eight essential requisites wearing two finger-breadth
of hair and beard. He entered upon the fourth jhāna, went up from the elephant's back to the sky,
and sat himself down on a lotus flower. The ministers worshipped him and asked: "Venerable
Sir! What is the mental exercise (kammatthana)? How did you achieve it?:" he replied: "Since
there was to me the mental exercise, (kammaţţhāna), of loving kindness jhāna, I tried to see it
clearly with my spiritual insight and achieved it". Therefore, in order to show that matter he
recited the poem of joyous utterance as well as the poem of explanation and uttered this self-
same stanza: "Sabbesu bhūtesu nidhāya daņ̄dam, laying down the stick-weapon towards all
living beings."

91.44. There sabbesu means total without any remainder bhūtesu means among living
beings. This is here in brief. In extensio, however, we shall say in the commentary on
Ratanasutta, the discourse on Three Gems. nidhāya means having thrown down. Daņ̄da is
weapon of body, speech and mind; this is the expression for bodily bad behaviour and so on.
Indeed, bodily bad behaviour is to be understood as if it is a weapon (daņ̄da), because it
punishes; it is a stick weapon because it inflicts and causes to suffer misfortune and misery. In
the same way is verbal bad behaviour and mental bad behaviour. The very striking stick itself is
a stick weapon. The statement is made thus also: dropping it down. Avihethavam means not
haressing. Aññataram means whomever anyone, even a single one also. Tesam means to those
all living creatures naputtamiceheyya means one should not deisre any and every son amongst
these four kinds of sons: One's own offspring, son born on one's land, gift son, given by others
and resident-pupil-son. Kutosahāvam means: If one were to say: a companion, however, is
desirable, from where even is this companion?

91.45. Dko is to be understood thus: He is single, all alone, by reckoning him as a

renounced recluse; he is single because he stands without a second; he is single because he
stands having discarded craving desire (taņhā); he is single because he is surely devoid of
depravity (kilesa); he is single because he had become highly and perfectly enlightened by
becoming a silent buddha singly; he is single because he had cut off the fetters of household life
even if he indeed moves about amidst a thousand monks. in this way he is single,
Pabbajjasamkhātena by being reckoned as a renounced recluse. He stands singly; he goes solely;
he sits singly; he makes himself lie down alone. All alone, he moves and functions; thus, in this
way, he is single because of his standing without a second, adutiyaţţhena.

Going round repeated rebirths, craving desire

(taņhā), os the second man, and one does not
pass over the round of rebirths comprising
this existence and another existence.
Knowing this disadvantage that craving desire
(taņhā), is the cause of distress (dukkha),
 a bhikkhu should renounce all round by being
free from craving desire, (taņhā), without
taking it up and being mindful.

In this way, he is single by the aboundonment of craving desire (taņhā), taņhāpahānatthena. In

this way, he is single thus: ekantavigata kilesa, surely having got away from depravity, he is such
as had discarded all depravity, cut off all depravity from their roots, had done like a stump of a
palm tree, obliterated all depravity in such a way that they are not liable to rise up again in
future. He is single thus: eko pacceka sambodhim abhisambuddho, having become highly and
fully enlightened by becoming a silent buddha all alone, being without a teacher in this way, he
becomes self-dependent ;(sayambhū), he, by himself only becomes a silent buddha having
attained higher and full enlightenment.

91.46. By the expression: Care, it must be understood thus:- Such eight sorts of behaviour
as these, namely: the four moving postures (iriyāpatha) of those who are endowed with selfk-
resolution (paņidhi), the behaviour of moving posture, (iriyāpatha); amongst the six internal
organs of sense of those who have guarded doors in their controlling faculties (indriya), the
behaviour of sense organs; of the four foundations of mindfulness of these who dwell deligently,
the behaviour of awareness; among the four jhānas of those who are engaged in the fixation of
mind (adhicitta), the behaviour of meditation; among the four noble truths of those endowed with
enlightenment (buddhi), the behaviour of knowledge; among the four noble truths of those who
had entered upon right practice the behaviour of right path (magga); among the four fruits of
monkhood, of the people who had achieved fruition (phala), the behaviour of attainment; among
all living beings, of the three kinds of Buddhas the behaviour for the benefit of the world (loka);
there as portion of the silent buddhas and of disciples of Buddha. Accordingly, we say: "Cariya,
behaviour means eight sorts of behaviour the behaviour of moving posture.", thus is in extenso.
One should become endowed with those sorts of behaviour; thus is the meaning. In orther words,
particularly becoming clear about these, one behaves with faith (saddhā), uplifting them, one
behaves with exertion; attending to them, one behaves with mindfulness; being undistracted, one
behaves with meditation; knowing with spiritual insight, one behaves with knowledge; having
entered upon practice in this way, one achieves distin;ction; thus, he behaves for the behaviour of
distinction; thus, in this way, other eight practices also had been stated. With these also one
should become endowed; thus, is the meaning. The expression: Khaggavisāņakappo is to be
understood thus:- Here, the horn of rhinoscerous, namely, is the horn of dagger beast
(khaggamiga). I shall make clear about the meaning of the word kappa in extenso in the
commentary of Mańgala-Sutta. Here, however, this resemblence is to be understood as in such
context as: "Oh! It is said that consulting together with the disciple who resembles the Master"
and so on. Thus, Khaggavisanakappo is said to be the same as the expression
khaggavisāņasadiso, similar to the horn of a rhinoscerous. This so far, here, is the commentary,
word for word.

91.47. The meaning according to sequence, however, should be understood in this way:-
This aforesaid weapon, in being wielded on the living beings, is of no benefit; by not wielding
that weapon on those living beings, with loving kindness which is it's opposite, and by bringing
about benefit of others, one is said to have thrown down the stick-weapon harmlessly towards all
living beings; because of the fact that the weapon had been dropped even, one is not going to
haress like those creatures, who had not dropped their weapons and who haresses living beings
either with a stick-weapon, or with a sword or with his palm of the hand or with a clod of earth; I
achieved this silent buddhahood, having seen clearly with my spiritual insight some one of them
also, who had arrived at sensation there, as well as perception, action and consciousness, and
also the phenomenon in consequence of that and the materialisation of that and other things also,
due to this mental exercise (kammaţţhāna), of loving kindness. Thus, this so far, is the
significance.

91.48. This, however, is the sequence -- When said thus, those ministers asked thus:
"Venerable Sir! where are you going? Thereafter, when they got the reply from him saying:
"Wherever previous silent buddhas dwelt", which he came to know after mentally investigating
to be" in "Gandhamādan hill", they again said: "Venerable Sir! Do you now forsake us? Do you
not want us?" Then the silent buddha said thus: "One should not desire a son" and all. The import
there, is:-I would not want any kind of son amongst offspring of oneself and so on. Whence,
therefore, a companion like you all? Therefore, whoever among you desires to become like me
and go with me, he should practise all alone like the horn of a rhinoscerous. In other words, on
being said by them: "Venerable Sir! Do you now forsake us? Do you not want us?" that silent
buddha replied to them saying: "One should not want a son, whence is a companion?", saw the
quality of practising alone according to the stated circumstance and being joyful and becoming
full of jest and mental delight, made this joyous utterance: "One should practise alone like the
horn of a rhinoscerous." Having said thus, he went up the sky, while the great mass of people
were just looking on, and proceeded to Gandhamādana.

91.49. Gandhamādana, namely, is full of snow and situat******(Pg.269) beyond the

seven hills: Cūlakāla (small black) hill; Mahākāla (big black) hill; Nāgapalivethana (the coiling
dragon) hill; Canda (moon) hill; Sūriya (sun) hill; Suvaņņapassa (gold-side) hill; the Himavanta
(snow-covered) hill. There, the cave known as nandamūlaka is the residential place of silent
buddhas; the caves are three in number: gold cave, gem cave and silver cave. There, at the door-
way of gem-cave, is a tree, Mañjūsaka, by name, a yohana in height, and a yojana in breadth. As
many as there are flowers whether in the water or on land that tree out-flower all of them,
especially on the day of arrival of a silent buddha. Above that tree there is an all-gem pavillion.
There the sweeping breeze discards the garbage; the levelling wind makes sand, made up of all
kinds of gems, evenly level. The sprinkling wind brings water from the Anotatta lake and
sprinkle it. Sweet-scent-making wind brings perfumes of all sweet-scented trees from Himavanta
hill. The plucking wind plucks down flowers. The spreading wind spreads the flowers all over
everywhere. There are always well-prepared seats, as well, there, where on the day of appearance
of a silent buddha as well as on the Uposatha Sabbath day, all silent buddhas assemble together
and take their seats. This is quite normal there. This silent buddha went there and sat himself
down on the prepared seat. Subsequently, if at that time other silent buddhas were already there,
they also, that very moment, would assemble together and sit themselves down on the prepared
seats. having sat down also, they would enter upon any sucessful mediation (samāpatti), and rise
up. Thereafter the senior of the assembly would ask the recently arrived silent buddha about his
mental exercise (kammaţţhāna), for the felicitation of all others thus: "How have you made this
achievement?" On that occasion also, he recited that self same poem of his own joyous utterance
and its explanation. Thera Ānanda also had sung together (Ānando pi sańgītiyam). In the same
way each and every ;s;tanza was sung together at the site of attainment of silent buddhahood, on
the pavillion of Mañjūsaka, at the time of being asked by the thera Ānanda. The recitation was
made four times.
 Here ended the commentary on
the first stanza.

92. What is the origin of such a stanza that begins: Samsaggajātassa, to one who has
become clung together? This silent bodhisatta also, performing the duties of a monk, in the self-
same manner as before, for twenty thousand years, in the dispensation of Buddha Kassapa, did
mental exercise by kasiņa practice, brought about the attainment of the first jhāna, determined
the name and form (nāmarūpa), made the mastering of characteristics (lakkhaņa), but not
arriving at the right path of noble arahats, was reborn in the world of brahmās. Passing away
thence, he sprang up in the womb of the chief queen of the king of Benares, and growing up in
the same manner as before, beginning from such time as he knew the distinction thus: “This is
female woman, this is male man,” he was never in his joyful elements in the hands of women
over that knowledge of his. He did not relish even to the extent of their bathing him, dressing
him and toiletting as well as adorning him. Men only nursed him. At the time of milk-feeding,
wet nurses dressed themselves up in close bodice, fed him milk in the guise of men. He cried on
smelling the smell of women and hearing the voice of women. Through he had attained the age
of intelligence, he did not desire to see women. Therefore people knew him well as
Aniţţhigandha, (No female smell) only.
When he grew up to sixteen years of age, the king, saying to himself: “I shall continue
establishing the family lineage”, brought suitable maidens for him from different families and
ordered a certain minister: “You should bemuse the young prince.” The minister, being desirous
of bemusing him by means of a trick, had a screen wall thrown round not far from him and
caused the dancing damsels to display their art of dancing music. The young prince heard the
sound of song and playing of music and asked “Whose sound is this?”
The minister replied: “Your Highness! This sound is the one of your dancing damsels. To
people who possess merit there are such dancing damsels as these. Your Highness! Please
bemuse yourself, you are of great merit.”
The young prince had the minister beaten with a stick and dragged away. The minister
informed the matter to the king. The king went with the mother of the prince, made him
apologise and again gave orders to the minister. The young prince, being extremely oppressed by
them, gave best quality gold and ordered the goldsmiths thus: “You should make a good statue of
a maiden”.
They made a likeness of a lady well decked with all kinds of adornments resembling the
creation made by Bissakamma, the divine architect and sculptor, and showed the same to the
prince. The prince saw the gold figure, shook his head with astonishment, and sent it to his
parents with these words: “If I were to obtain such a young lady as this one, I shall take her.”
The parents, saying to themselves thus: “Our son is of great merit; surely there must have
been born in the world some girl who had done good deed together with him,” had that gold
figure mounted on a chariot and placed it in charge of the ministers saying thus: “Go and seek
such a young lady like this”.
The ministers took it and wandering about all over the sixteen countries (janapada), went
to this and that village, placed the gold figure like a divine lady at water-fetching places and so
on, very often as and where crowds of people were seen, having honoured it with several kinds
of flowers, garments and ornaments, fastened a screen and stood at a suitable spot, with the idea:
“Should there be anyone by whom such a beauty has been seen before, he will himself raise the
talk.” By this means, setting aside the kingdom of Madda, they traversed all the countries
(janapada), and dismissing Madda as a minor kingdom, they proceceded without first going
there.

92.1 Thereafter, this idea occurred to them: “Now, we should go to the kingdom of
Madda also; let not our king send us out again when we return to and make our re-entry into
Benares”, and went to the city of Sāgala in the kingdom of Madda. In the city of Sāgala, the king
was Maddava, by name. His daughter, sixteen years of age, was extremely beautiful. Her slaves
of beauty went down to the bathing ghat for purposes of bathing and bringing water. There, they
saw that gold figure placed by the ministers and went near the same saying: “Having sent us out
for water our king's daughter came by herself only.” Having seen the gold figure closely, they
said again thus: “This is not our lady; our lady is more beautiful than this”. The ministers heard
them say it, approached the king and asked for the princess in an appropriate manner. The king,
on his part, gave his daughter. They sent this message to the king of Benares: “Your Majesty! A
young princess has been procured; are you coming yourselves, or else are we ourselves to bring
her?” The king sent in reply this instruction: “While I come, there might be pillage and plunder
in suburban area (janapada), you yourselves bring her”.

92.2. The ministers took the princess, left the city, and sent this message to the prince: “A
princess resembling the gold figure has been procured.” As soon as he heard the news, the prince
became overwhelmed with lust (rāga), and became diminished from the first jhāna. He sent a
series of messengers one after another with this message: “Bring her quickly; bring her quickly.”
They arrived at Benares by staying everywhere on the way one single night only, stationed
themselves outside the city, and sent this message to the king: “Should we enter the city now,
today, or not?” The kind said: “The young lady is brought from the most excellent family, having
done auspicious deeds, we shall let her enter the royal city with high honour; for the time being,
lead her to the royal garden.” They did accordingly. She, being an extremely delicate princess
and oppressed by the jolting of her transport, became like a fading flower due too the attack of
wind disease, over her fatigue of the journey, and died during the night. The ministers bewailed
themselves saying: “We have fallen from being honoured.” The king as well as the citizens wept
saying: “Our family lineage has been ruined.” There arose an uproar all over the city. Great
anxiety arose to the young prince as soon as he heard the sad news.

92.3. Thereafter, the young prince started digging out the root of his anxiety. He thought
thus: “This anxiety, ???hamely, is not of the one who is not born; it is, however, of the one who
is born. Therefore, because of birth, there is anxiety; because of what, however, is birth?” He
concluded: “Because of existence (bhava), there is birth.” In this way, making purposeful proper
attention by the power of previous meditative development, he came to see the dependent
origination, (paţiccasamuppāda), in its regular and reverse orders and again, mentally
investigating the aggregate of actions suitable also in the natural order, he realised silent
buddhahood even while being seated there. The ministers — seeing him seated with tranquil
mind and calmly controlled faculties, happy with the bliss of the right path and its fruition —
made their prostrated adorations, and said thus: “Your Majesty! Please do not be anxious,
Jambudīpa is large; we shall bring another young lady better than that.” The prince replied: “I am
not anxious. I am a silent buddha without any anxiety.” Except the commentary on the stanza,
the entire sequence of events beyond here is identical to the previous stanza.
 92.4. As regards the commentary on the stanza it should be understood in this way:-
Samsagga jātassa means the risen connection. There exist there five kinds of connection by way
of seeing, hearing, bodily enticing, living together with and contact. There, having seen each
other the lust (rāga), that has arisen by way of the process (vīthi) of eye-consciousness is known
as dassanasamsagga (sight contact). The example there is, having seen a young bhikkhu, reciter
of long discourses (dīgha), resident of Kalyāņa monastery, going about for collecting almsfood at
the village of Kāladīghavāpi, in the island of Sīhaļa (Ceylon) a householder's daughter, fell in
love with him and not getting him by any means whatsoever, died, and also that very young man
who died of broken heart after having seen her torn piece of undergarment, saying: “I did not get
cohabitation together with a woman who wore such a garment.”

92.5. Having heard about such attainments as beauty and so on, being told, however, by
other people or by oneself, as well as sound of laughing, talking and singing, the arisen lust
(rāga), by way of the process (vīthi) of ear-consciousness, is known as hearing contact. The
example there also is:- the young Tissa, resident of a cave with five door-bolts who arrived at
destruction having diminished from distinction due to lust (rāga) for sensual pleasures (kāma),
while going in the sky, when he heard the sound of singing with high voice by the daughter of
the goldsmith, resident of hill-village (sīrigāma), together with five young girls, who went to a
lotus lake, bathed and wore garlands on their heads.

92.6. The lust (rāga), which, however, arises by the mutual touching of limbs is known as
Kāyasamsagga (bodily contact). The example here is Dhamma-speaking young bhikkhu and the
king's daughter. It is said in the mahāvihāra, a young monk preaches dhamma. There a big mass
of people came. The king also, together with his queen and his daughter, went there.
Subsequently, because of his handsomeness and sweet voice, there arose violent ailment to the
king's daughter as well as to that young monk. Having seen it, the king understood the matter,
and had a screen wall set up all round. They touched one another and embraced mutually. Again
on having a look at them after removing the screen, they saw both of them dead.

92.7. The lust (rāga), which arises by way of mutual conversation, and enticement,
however, is known as samullāpana samsagga (self-enticing contact). The lust (rāga) which arises
when enjoyment of food is made by bhikkhus together with bhikkhuņīs is known as
sambhogasamsagga (food enjoyment contact). The example, in these two cases also, is the
bhikkhu and bhikkhunī, who have merited expulsion from the order, (pārājika). It is said that
King Duţţhagāmaņi Abhaya, made ready a great charity in the festival of the great monastery of
Maricavaţţi and entertained the clergy of both sexes. There, when hot rice-gruel was offered, a
young female novice of the clergy gave an ivory bangle to a young male novice of the clergy and
made an enticement. Both of them also got themselves ordained as a bhikkhu and bhikkhunī,
became sixty years old, and as they went to the other bank of the river, got back their previous
perception due to mutual enticement, became arousingly affectionate then and there, transgressed
the basic discipline and became deserving of expulsion from the Order (pārājika). In this way,
bhavati *****(p.276), there occurred affection to one to whom contact has arisen by one or other
of the five kinds of contact. As a consequence of the previous lust, there arises strong lust (rāga).
Consequently, Snehanvayaŋ dukkhaŋ idaŋ pahoti, following after that self-same affection, this
misery, in this present existence as well as in the next existence happen, occur and arise.
 92.8. Other scholars say: “Contact (samsagga), is relaxation of mind on sense-object
(ārammaņa). Consequent upon that is affection; the misery of affection is this.” Having recited
this half stanza as regards the variety in meaning for interpretation, in this way, that silent
buddha said: “There occurs such misery as anxiety and so on, because of following such an
affection as this; digging up the root of misery (dukkha), consequent upon following that self-
same affection, I have achieved the silent buddhahood.”

92.9. When said thus, those ministers asked thus: “Venerable Sir! What are we to do
now?” Thereupon, he said: “Whoever, either you or anyone were desirous of escape from this
misery (dukkha), he should wander alone like the horn of a rhinoceros, seeing all the
disadvantages also that arise from affection, ādīnavam snebajam pekkhamāno, eko care
khaggavisāņakappo.” Here also, such statement as: “This misery (dukkha), occurs consequent
on following after affection” was also made. With reference to that even, this statement was
made thus: “Seeing the disadvantage arising out of affection”, thus it should be understood. In
other words, on account of the aforesaid contact, there arises affection to one in whom contact
happens. There occurs this misery (dukkha), the aftermath of affection. Seeing the disadvantage
produced by affection, according to the truth, I have made my achievement. Having linked up in
this way, the fourth line of the stanza was stated by way of affection in the self-same manner
previously stated; thus it should be understood. After that, everything is simply similar to what
has been said by means of the previous stanza.

The commentary on the stanza on contact is ended

93. What is the origin of the stanza beginning with “mitte suhajje”? This silent bodhisatta
arose in the self-same manner as narrated by the previous stanza, brought about the first jhāna
while reigning over Benares, investigated, saying “Which is more excellent? The monk's life or
sovereignty?”, handed over his sovereignty to his ministers and carried out the duties (dhamma)
of a monk. Although the king ordered them: “Perform your administrative duties with
righteousness and equity”, they took bribes and adminstered unrighteously. As they were causing
the lawful owners to lose after taking bribes, on one occasion, they made a certain royal
acquaintance lose. That man went into the presence of the king along with royal cooks and
informed the king of everything. The next day, the king went himself to the court where legal
decisions were made. Thereupon, the big crowd of people making a great noise saying: “Your
Majesty! The ministers made owners lose their ownership,” behaved as if they were going to
fight a big battle. Then the king rose up from the place of legal decisions, went up the palace, sat
himself down to fix his mind on meditative attainment, (samāpatti), was not able to do so, being
of distracted mind due to that noisy sound. He said to himself: “What use is sovereignty for me;
the life (dhamma), of a monk is excellent,” abandoned the bliss of sovereignty, again roused up
in his mind his meditative attainment, (samāpatti), gained spiritual insight in the self-same
manner as stated before, and realised silent buddhahood. When he too was asked about his
mental exercise (kammaţţhāna) he recited this poem.

93.1. There, it is mittā (friend) by way of leading to loving-kindness. It is suhajjā (by

being of good heart). Some scholars opine that those are friends (mittā) only, because of the fact
that they wish benefit absolutely but not good-hearted people (suhajjā). According to some
scholars, in such matters as going, coming, standing, sitting and self-enticing and so on, because
of becoming happy at heart, they are just good-hearted people (suhajjā), not friends (mittā).
Some other scholars opine that by way of both, they are not only people of dear heart (suhajjā),
but friends (mittā), also. They are of two kinds: householders and homeless. Householders, there,
are of three varieties: a helpful benefactor, and equal in happiness and in distress a sympathiser.
Homeless are only those who show what is profitable especially. They are endowed with four
factors (ańga). Just as to say:-

“ O young householder! Indeed, a helpful (upakāra), good-hearted friend should be

understood by means of four factors (ţhāna). He looks after you when you are forgetful
(pamattam), he looks after your property when you are forgetful; he is a refuge to you when you
are afraid; when donations should be made he grants wealth, doubling the required amount.”

So too:-

“ O young householder! Indeed, an equal in your prosperity and adversity, a friend

of good heart, should be understood by means of four factors: He tells you his secrets; he hides
your secrets; he does not forsake you when you are in peril (āpada); for your welfare he risks his
life.”

So too:-

“ O young householder! Indeed, a sympathetic friend of good heart should be

known by means of four factors: he does not rejoice for your absence; he rejoices for your
presence, he prevents disparagement being spoken against you; he encourages praise being said
about you.”

So too:-

“ O young householder! Indeed, the speaker of your welfare, friend of good heart
should be known by means of four factors: He prohibits you from doing evil; he encourages you
to do good; he lets you hear what you have not heard; he shows you the way to heaven”.

93.2. Here, among them, householders are meant; from the point of view of circumstance
all even are connected. Mitte suhajje anukampamāno is to be interpreted as: they being
sympathetic with, (their friends), are desirous of bringing in bliss for them and take away distress
(dukkha), from them.

93.3. The expression: hāpeti attham should be understood thus:- Welfare (attha), is of
three kinds, by way of welfare of the present existence, welfare of the next existence and
absolute welfare; so also, welfare is of three varieties, by way of welfare of oneself, welfare of
others and welfare of both; make to forsake (hāpeti), cause to ruin in two ways also: by
destroying whatever has been gained and by making non-getting to arise.
The expression paţibaddhacitta is to be interpreted thus:- Saying: “Without this one, I do not live;
this one is my course; this one is my final end (parāyana)”; even placing oneself in this way at a
low place, it is (paţibaddhacitta), one's heart bound in love. It is said to be one's heart bound in
love, (paţibaddhacitta), even if you place yourself on a higher place in this way; “These people
would not be alive without me; I am their course; I am their final end (parāyana)”. Here,
however, the word (paţibaddhacitta), enamoured, is thus meant. Etam bhayam (this danger)
means this danger of abandonment of welfare. Thus is said in connection with diminution of
gaining jhāna. By Santhava is meant the kinds of association (santhava), by way of craving
desire (gaņhā), wrong view (diţţhi), and friend. Craving desire (taņhā) there is of a hundred and
eight varieties and association with craving desire; wrong view (diţţhi) is of sixty-two kinds,
association with wrong views; on account of one's heart being bound, there is, sympathy with
friends, association with friends. In them, that is the meaning here. on that account, indeed, is
diminution of his jhāna attainments. That is why the silent buddha said: “Seeing this danger in
companionship (santhave), I have achieved it.” The rest resembles whatever has been said.

The commentary on the poem on friends

and men of good hearts has ended.

.......

94. What is the origin of the stanza, beginning with “vaŋso visālo”? It is said that in the
dispensation of the Glorious One Kassapa, three silent bodhisattas became renounced recluses,
fulfilled the duty of going and coming back for twenty years and were reborn in the celestial
world (devaloka). Passing away thence, the eldest of them was reborn in the royal family of
Benares; the other two, in the royal families of border countries. Both the latter silent bodhisattas
acquired mental exercise (kammaţţhāna), forsook their sovereignties, renounced the world by
becoming a recluse, gradually became silent buddhas, lived in the mountain cave of Nandamūla,
rose up from their effective meditation (samāpatti), one day, investigated and reflected asking
themselves: “Having done what deed have we accordingly attained such a transcendental
happiness as this?” They noticed their own individual practice at the time of Buddha kassapa.
Thereafter investigating reflectively as to where their third was, they saw him reigning as king of
Benares, remembered his qualities thus: “Naturally even, he is endowed with such virtues as
scanty needs and so on; he is the adviser of us even; when spoken he is amenable to our talk and
he is one who reproaches evil. Come, let us show an object of contemplation and keep him
informed”. Seeking an opportunity, they saw him, wholly dressed up and adorned with all
adornments, one day, on his way to his royal garden, went to him by air in the sky and stook at
the foot of a bamboo bush at the gate of the garden. The big mass of people, not contented with
their sight of their sovereign, went of looking at the king. Subsequently, the king, on looking
over to find out whether there was anyone who did not occupy himself in having a look at him,
the king, caught sight of the silent buddhas. With his seeing them even, there arose in the king,
affection for them. He descended from the back of his royal elephant, approached them with
calm behaviour and asked: “Venerable Sirs! What, namely, are you please?” They replied: “O
great king, we are, by name, unattached”. The king enquired: “Venerable Sirs! What is the
meaning of this word unattached (asajjamāna)?” They answered thus: “O great king, the word
means not clinging.” Thereafter, having pointed out a bamboo bush, they said thus: “O great
king! Just as for example, a man armed with a sword were to cut off this bamboo bush, which is
growing entwined entirely with roots, trunks and branches, big and small, at its root, and whirl it
round, the bamboo bush would not be able to rise, exactly in the same way, you who are tangled
within as well as without, being attached and clung to that tangle and are stuck there. Or, just as
for example, however, though having gone into its middle, this bamboo sprout stands without
sticking to anything whatsoever, because it has not grown up with branches. It is, however,
possible for it to rise after its having been cut off either at its top or at its root. Exactly, in the
same way, we, without being tangled anywhere, go about every where in all directions” Having
said so, the two silent buddhas then and there entered upon the fourth jhāna and went away
through the sky to the Nandamūla cave, while the king was just looking on. Subsequent to that
event the king thought: “When, indeed, would I also be unattached in this way”, stood even
there, meditated to gain spiritual insight and visualised the silent buddhahood. When asked about
his mental exercise (kammaţţhāna), in the same manner as previously, he recited this stanza.

94.1. Vaŋsa there is bamboo. Visālo is spread out, extensive. The syllable „va‟ is here for
the purpose of emphasis. In other words, this „va‟ is originally „eva‟; but way of union (sandhi),
the syllable e is elided; its connection is with another word. We shall have it connected later.
Yathā is counterpart (or resemblance). Visatto is sticking, tangled, entwined. Puttesu dāresu ca is
in son, daughter and wife. Yā apekkhā is such craving desire (taņhā), such affection (sineha).
Vamsakkalīrova asajjamāno, mot stuck like the bamboo shoot. What statement is it? Just as
bamboo is extensive, it becomes ever bushy. Such affection for sons and wives as that also in
this way are those things, because of the fact that they stand ever entwined and attached. That I,
because of the affection for it, being possessed of affection, become tangled and stuck like the
extensive bamboo bush; thus, having seen the disadvantage in affection, cutting off that affection
by means of knowledge of the right path (magga), I now become like the bamboo shoot and
being unattached by way of craving desire (taņhā), pride (māna) and heresy (diţţhi), in such
sensual objects as beauty of form, etc., or such matter as gains etc, or such rebirths as sensual
existence, etc., i have achieved silent buddhahood. The rest should be understood in the same
manner as before.

The commentary on the stanza

relating to bamboo shoot has
ended.

95. what is the origin of the stanza, beginning with: “Migo araññamhi”? It is said that
during the dispensation of Buddha Kassapa, a certain bhikkhu, who was an earnest student of
spiritual exercise, died and sprang up in the banker's family, who was prosperous, of much
money and great wealth. He was lucky. Consequently he became one who committed adultery
and was reborn in purgatory (niraya), on his death. Having been cooked there, due to the residue
to the residue for maturity, he took conception as a female in the womb of a banker's wife.
Bodies of creatures who came from purgatory (niraya), are hot. On that account, the banker's
wife, with her belly burning, had to bear that pregnancy with difficulty and discomfort and
eventually gave birth to a girl. Beginning from the day she was born, she was detestable to her
parents and the remaining relatives as well as others in her environs. On her attaining to puberty
also, such a family as which she was given to, in that family also she was detestable, unloved,
and unpleasing to the mind of her husband, her mother-in-law and her father-in-law. Then, when
the new month was proclaimed and the festivity to be celebrated was announced, the banker's
son, not wishing to enjoy the festival together with her, brought in a prostitute and sported
himself. She heard about it from her female slaves, approached her husband, the banker's son,
appeased him in various ways and said: :“My young lord! Woman, namely, whether she is the
youngest sister of ten kings, or a daughter of world-king, notwithstanding that even, she is but a
servant of her husband; when her husband stops talking to her, she suffers misery as if she is
impaled; if I am worthy of favour I should have that favour from you; if not I should be sent
away; I shall go back to my own family of relatives.” The banker's son said: “My dear! let it be
so; do not be anxious; be ready for enjoyment of festivities; let us participate in the festivities to
celebrate the night sky of heavenly bodies (nakkhatta).” The banker's daughter, became energetic
with so much of the congenial conversation, said to herself: “Tomorrow, I shall participate in the
heavenly-bodies festivities (nakkhatta). and prepared abundant hard and soft eatables.” The
banker's son, on the next day went to the scene of festivities without informing her even. She,
saying to herself: “Now, he will send, now he will send for me”, was seated looking out towards
the road but seeing the rising sun sent her men to her husband. They went and returned and
informed her that the banker's son, her husband, had gone. Taking along all that she had
prepared, she mounted her chariot and began to go to the garden.

95.1. At that juncture, a silent buddha, at the Nandamūla cave, rose up form his
enjoyment meditation of immortal bliss (nirodha), on the seventh day, chewed the tooth-stick of
dragon creeper (nāgalatādantakaţţha), to cleanse his teeth, washed his face in the Anatotta (deep
cool) lake, pondered over as to where he would go that day to wander about collecting almsfood,
saw that banker's daughter, arrived at the knowledge that he would make her do na act of faithful
homage and the consequence of her former evil deed would become entirely eliminated, stood on
the surface of sixty-yojana-size stone of mansoilā in the vicinity of that mountain-cave, took his
bowl and robe, entered upon such meditative attainment (jhāna), as was based upon higher
knowledge, (abhiññā), went through the sky, descended at the spot on the road opposite to her
and went facing towards Benares. Seeing him, her slave-women informed about it to the banker's
daughter. She descended from her transport vehicle, paid him her homage respectfully, filled up
his begging bowl with food, hard and soft endowed with all kinds of tasteful delicacies, had it
covered over with lotus flower, had a lotus flower put below it also, caught hold of a bouquet of
flowers in her hands, offered the bowl into the hand of the silent buddha, worshipped him with
the bouquet of flowers in her clasped hands and made her prayer thus:- “Venerable Sir! In
whatever existences I am to be reborn, may I in those existences be such a one as this flower,
loved by and pleasing at heart to a large mass of people.” Having made her prayer thus, she
prayed for the second time also thus: “Venerable Sir! Painful it is to get conceived in a mother's
womb; without having to approach that sort of conception, may I be conceived in a lotus only.”
She made her prayer for a third time also thus: “Venerable Sir! Womanhood is despicable;
world-king's daughter even has to go under the influential desire of others; therefore, without
having to approach womanhood, may I become a male man.” She made her prayer for a fourth
time also thus: “Venerable Sir! Having gone beyond this painful round of rebirths, at the end,
may I attain immortality (nibbāna), attained by you”. Having thus made her four resolute
prayers, she offered that bouquet of lotus-flowers, did her adoration with five establishments
(pañca patiţţhita), and made this fifth resolute prayer: “May my physical odour and complexion
be even like unto this flower”.

95.2. Thereafter, the silent buddha, took his bowl as well as the bouquet of flowers, stood
in the sky, made his thanksgiving to the banker's daughter with this stanza:

“May your desire and prayer materialise quickly

even; like unto the moon on the fifteenth waxing
night may all your wishes be fulfilled.”
He then made his self-resolution saying: “May the banker's daughter see me going”, and went
back through the sky to the Nandamūla cave. A great deal of zest arose in the heart of the
banker's daughter as she watched him going. The evil deed done by her in between her
existences became entirely exhausted because of absence of opportunity and she became pure
and clean like a copper-metal vessel which had been washed and cleaned with sour ripened
tamarind fruit. Then and three all the people of her own family of relatives as well as of the
family of her husband became pleased with her. They sent to her loving words and presents
asking: “What can we do for you?” her husband also sent his men saying: “Bring my wife, the
banker's daughter; I have come to the garden having forgotten her.” Beginning from then also, he
embraced her round her chest endearingly as if she had smeared herself with sandal-wood or
worn a necklace of pearls, or like a garland of flowers. There she enjoyed the bliss associated
with reigning wealth as long as her life lasted, passed away and was reborn in a lotus flower as a
male divinity in the divine world. That young divinity, in going about also went inside the lotus
flower only. When he stood or sat or lay down, he did so inside the chamber of the lotus flower.
Divinities called him Mahāpadumadevaputta (young divinity of big lotus). In this way, that one,
because of that power, went about the round of rebirths only in the six divine worlds in direct
and reverse order, one after another.

95.3. ON that occasion, there were twenty thousand wives to the king of Benares. Not a
single one of those wives also did not get a child. The ministers let the king know thus: “Your
majesty! A son, who would maintain the royal family lineage is essential; when one's own son
did not exist, one born on the royal land could also maintain the royal family lineage.” Then the
king saying: “Leaving aside the chief queen, let my remaining wives perform dancing duties for
seven days,” let them behave outside according to their wish. In that way also they did not get
any child. Again the minsters said: “O great king! The chief queen, namely, is topmost among all
wives in merit as well as in knowledge. Perhaps, your majesty might obtain a son in the womb of
the chief queen.” The king informed the chief queen about the matter. She replied thus. “O great
king! Whichever lady possesses precepts, and is in the habit of speaking truth, such a lady would
get a son; bereft of sense of shame and fear from sin, where can there be a son?” Having said so,
she went up the palace, an repeatedly heeded herself on the same. While the virtuous chief queen
kept reflecting upon the five precepts and the moment her aspiration for a son rose in the mind,
the seat of Sakka quaked.

95.4. Then, upon reflecting, Sakka came to know about the matter, said to himself that he
would give the boon of a son to the virtuous chief queen, went through the sky, stood in front of
the queen and asked “What boon did you pray for?” She replied that she prayed fro a son. Sakka
told her not to worry since he was giving that queen a son, went back to his divine world,
investigated saying: “Is there here, indeed, any divinity whose span of life had exhausted?” came
to know thus: “This great lotus (Mahāpaduma) would be desirous of going to the higher divine
world”, went to his mansion, and made his request thus: “Dear Mahāpaduma! Please do not say
so; human world is despicable.” Sakka urged him thus: “My dear! You did good deeds in the
human world and consequently you were reborn here, being born there even, you should fulfil
perfections; please go, my dear!” The divinity replied: “O great king! Painful is staying in the
mother's womb; I am not able to stay there.” On being told again and again thus: “My dear! To
you there is no such thing as staying in the mother's womb; you had indeed done good deed in
such a way that you will be reborn in the chamber of a lotus flower; please go, my dear!”. He
eventually gave his consent.
 95.5. He passed away from the celestial world and came into being in a lotus flower
chamber in the lotus lake of stone-slabs (Silāpatta), in the royal garden of the king of Benares. In
the early morning of that very night the chief queen, by means of her dream became as if she had
obtained a son in the lotus-flower chamber in the lotus lake of stone slabs, having gone to the
royal garden, surrounded by twenty thousand ladies of the king. When the night passed into
dawn, she went there keeping her precepts and saw a lotus flower. That flower was neither on the
bank nor in the deep. With her seeing that lotus flower even, there arose in her, motherly
affection towards a son there. She herself even, went down the lade and took over that flower. As
soon as the flower was seized even, its petals opened and bloomed fully. There she saw a baby-
son like a gold image. As soon as she saw it, she emitted a sound thus: “A son has been obtained
by me.” The great mass of men offered her thousands of congratulations. Message was sent to
the king also. The king heard about it, asked where the baby was obtained, gained intelligence of
the place of procurement, said thus: “The garden, as well as the lotus lake together with the lotus
flower are ours only; Therefore, this son, namely, is my sphere-born son (Khettaja), since he was
born in my field”; let the baby enter the city, and made the twenty thousand royal ladies to do the
wet-nursing. Whoever, having known the young prince's wishful need and made him eat every
requested eatable, she and she received a thousand. The entire city of Benares was astir. The
whole mass of people sent thousand of presents to the young prince. The young prince became
annoyed and dissatisfied with nourishment when he was told to eat this hard-eatable or this soft
eatable after this and that nourishment had been brought to him extremely excessively. Having
felt thus, he would go away to the city gate and play about with a ball of lac.

95.6. At that time, a certain silent buddha resided at Isipatana, depending upon Benares.
He got up even early in the morning, carried out all such duties to be done, as residential duties,
bodily ablutions, making himself spiritually minded and so on, rose up from his solitude,
reflected asking himself: “Where shall I collect alms-food today?”, saw the glory of the young
prince, investigated as to what he had done previously, came to know thus: “Having offered
alms-food to one like me, he made four prayers; three of them had materialised; for the time
being, the fourth has not produced result; I shall show him some sense-object to contemplate in
some way”, and went to the presence of the young prince by way of going on his alms-food
collecting round. The young prince saw him and said: “O monk! do not come here; these women
would, indeed, tell you also: „eat this hard food, eat this soft food‟.” He receded thence, with that
single statement only and went back to his own residential abode. The young prince said to the
people round him thus: “This monk receded the very moment he was spoken to by me; indeed,
has he become angry with me?” Although he was given the answer by the people thus “Recluses,
namely, are not liable to become angry; whatever is given them with a pleasing mind by others,
on that they subsist themselves,” he still opined thus: “I have offended such a monk; I shall
apologise him”, informed his parents, mounted the royal elephant, went to Isipatana in great
royal glory, saw a flock of deer and asked: “What is the name of those creatures?” The answer
was: “My lord! these are known as deer” The young prince enquired “Are there supporters
looking after them saying: „Eat this hard food; eat this soft food‟?” The reply was: “My lord!
There is none; where grass and water are easily obtainable, there they live”.

95.7. The young prince took up this object of contemplation thus: “Just as these creatures
not being looked after even, live in such places as desired by them, when, indeed, I also, would
live in this way?” The silent buddha also, came to know of his coming, swept the road to the
monastery as well as the promenade, made them clean, showed his entrance foot-print, did not
show his exit foot-print and went elsewhere. The young prince went there, saw that place being
swept and kept clean, heard his surrounding people say: “We think that silent buddha live here”,
said thus: “Early in the morning too, that monk was offended; now on his seeing his own place
being trodden by elephants, horses and so on, he well become more offended; you all stand here
even”. He then descended from the back of his royal elephant, entered the monastery alone even,
saw the foot-print at the well-cleaned place done by the silent buddha himself under the heading
of duty, said to himself: “That monk, now, walking to and fro here, methinks, did not think of
such acts as trading and so on; certainly, this one must be thinking of his own welfare only;”
pleased in mind, he went up the promenade, went with his reflection made far and wide
(durikataputhuvitakka) sat himself down on s stone-slab, became one pointed (ekagga), entered
the leaf-hut, tried to make clear in developing spiritual insight, (vipassanto), attained silent
buddhahood and when asked by the private chaplain (purohita), about his mental exercise
(kammaţţhāna), in the same manner as before, he recited this stanza, seated in the open air of the
sky.

95.8. Migo, there, connotes deer of two kinds: plain antelope and a spotted antelope.
Nevertheless this is the term of all forest quadrupeds. Here, however, the spotted antelope is
meant. Thus, they say. Arañña, forest, is: leaving aside the village and the environs of villages,
the rest is forest, (arañña)' here, however, garden or park is meant; that is why there is the
statement: “In the garden”. Yathā is resemblance. Abaddho is not fastened with ropes, fasteners
and so on; by this expression the text enlightens the untangled (practice or) behaviour.
Yenicchakam gacchati gocarāya is: in whichever divisional direction it wants to go, in that
direction it goes for food. This has also been said by the Glorious One:-

“O monks! just as for example, a forest deer,

wandering about in a woody forest, goes un-
tangled, stands untangled, sits untangled, lies
itself down untangled; what is the cause of it?
O monks! It is because the deer has not gone
into the sphere of a hunter, exactly in the self-
same way, O monks! a bhikkhu, separating himself
by keeping aloof from sensual pleasures, :P:,
he dwells having entered upon the first jhāna.
This is said to be, O bhikkhus! to have made an
end of trackless (apada), Māra; having killed,
he went away from the evil one to where Māra's
eyes could not see.” This is in extenso.

Saritam, independence is the condition of conduct in life according to one's own desire,
or, not depending on others. This is what is said:- Just as a deer goes about freely wherever it
desires in the forest for its food-pasture, when, indeed, would I also, in the same way as the deer,
go thus after having cut off the bondage of craving desire? Viññū is a wise man, with a view to
gaining independence he wanders alone.

The commentary on the stanza beginning

with Migo araññamhi, the forest-deer has
 ended.

96. What is the origin of the stanza, beginning with: “Amantanā hoti”? It is said that
ministers approached the king of benares on the occasion of great audience. One of those
ministers, asked for going to a suitable spot, saying: “Your majesty! There is something that
should be heard”. The king rose up from his seat and went along. Again, another minister
requested the king to be seated at the great audience; another to be seated on the back of the
royal elephant; another to be seated on the back of the royal horse; another to be seated in the
royal gold chariot another requested him to be going to the royal garden after having sat himself
down on a palanquin. The king descended thence and went along. Another minister requested
that he should be going on his round all over his district. Having heard his words also, the king
descended from the back of his royal elephant and went to a suitable spot. Having become
disgusted with those ministers in this way, the king renounced the kingdom and became a
recluse. The ministers prospered over their rule. One of them went and said to the king: “O great
king! Please give me such and such a district by name”. The king told him: “The man so named
is the ruler of that district”. Without taking upon himself the king's words, he went there saying:
“You go away; I take the district and rule over it”, quarrelled with him, the previous ruler; again
both of them also came to the presence of the king and informed the king the faults of one
another. The king said to himself: “It is impossible to satisfy these people”, saw the disadvantage
of their greed, developed clear spiritual insight and visualised silent buddhahood. He made this
joyous utterance in the same manner as before.

96.1. The import of that is as follows:- Vāse means the abode reckoned as day-time
sojourn for lying down of one who stood in the midst of associates. Thāne means the place
reckoned as great audience. Gārikāya for going about, reckoned as wandering over the district.
There is addressing me in this or that manner, in such a way as: “Please listen to this of mind;
please give this to me” and so on. Therefore, I came out away from there; and there is such a
renunciation and becoming a recluse, as is not keenly aspired for by all bad men who are
overwhelmed by greed, in spite of the fact that this monkhood is enjoyed by noble people (ariya),
with its many an advantageous benefit, and being definitely happy; that it is anabjijjitam, not
coveted, by others, on account of having no control, by way of a person unfit for higher truths
and salvation; Seritāca pekkhamāno, observing freedom also, began to develop spiritual insight
(vipassanā), and in due course I became one who had achieved silent buddhahood. The rest is
even in the manner already told.

The Commentary on the stanza beginning

with āmantana, address, has ended.

97. what is the origin of the stanza beginning with : Khīd̄dāratī, sportful satisfaction? It is
said that there was in Benares, a king, Brahmadatta, by name, who had an only son. That king
was dear to his only son, who was pleasing to his mind and similar to his own life. The king
functioned himself taking his son only, wherever he moved about. One day, on going to his royal
garden, the king left his son behind and went there. The young prince also died of afflicted
disease on that very day. The ministers, saying to themselves: “Because of his affection for his
son, the king's heart might get broken also”, had him cremated without even informing the king.
In the garden, the king, being drunk over intoxicating the liquor, did not, however, remember his
son. So also on the next day on the occasions of his bathing and eating meals. Later, after he had
taken his meal, he lay himself down, thought about his son, and said: “Bring my son to me”. The
ministers informed the king about that incident with appropriate arrangement. Consequently,
being oppressed with anxiety, the king sat himself down and pondered over wisely in this way:
“When this exists, this happens; from the arising of this, this springs up”, thus, investigating
reflectively on the dependent origination (paţicca samuppāda), serially in direct and reverse
order, the king visualised the silent buddhahood. leaving aside the significant commentary on the
stanza, the remainder is but similar to what has been said in the commentary on the stanza
beginning with samagga (association)

97.1. The significant commentary , however, is as follows : khīd̄dā (sport) is playing; that
sport-playing is of two kinds:- physical and verbal. There, physical, namely, they play with
elephants also, they play with horses, chariots, bows and arrows and swords also; thus and so on,
in this way. Verbal, namely, is singing, recitation of poems, mouth-drum, drumming drum; thus
and so on, in this way. Rati, is delightful satisfaction, in the five fold pleasures of sense. Vipula
(abundant) is filling one's own whole body over the space until the marrow of bones is touched.
The rest is but obvious. In connection with explanation of sequence also, here, should be
understood in the way as already said in the stanza on staying together (samsagga); thereafter all
others also.

The Commentary on the stanza beginning

with khīd̄dārati, sport and delight, has
ended.

98. What is the origin of the stanza beginning with sātuddiso?

it is said that formerly, during the dispensation of the Glorious one Kassapa, five silent
bodhisattas renounced the world, became recluses, fulfilled the duty of going and coming back
for twenty thousand years and were reborn in the divine world. Passing away thence, the eldest
of them became the king of Benares; the rest became ordinary kings. Those four also, learnt to
do mental exercise (kammaţţhāna), abdicated their kingship, renounced the world, became
recluses, in due course became silent buddhas, lived in the Nandamūla cave, one day woke up
from their trance, (samāpatti), reflected over their own deeds and their associate also, in the self-
same manner already stated in the stanza regarding bamboo shoot, came to know of the king of
Benares, and sought an opportunity to show him a sense-object for contemplation by some
means or another. That king, on the other hand, became uneasy thrice that night; being afraid, he
made a cry of distress; he ran about on the large surface of his courtyard. When asked, however,
by his private chaplain (purohita), who woke up even early in the morning, as to whether he had
slept well, the king informed him the whole of that incident saying: “Teacher! Whence is my
happiness?” The private chaplain (purohita), also, thought to himself: “It is not possible to cure
this ailment with such medical treatment as action of emetic or this and that medicine, etc., to
me, however, there has arisen a chance of eating something solid (i.e. making money)”, made his
monarch all the more frightened with such suggestion as by saying: “O Great king! This is a
foreboding omen for such an event as diminution of sovereignty, danger to your majesty's life
and so on”, made his monarch take upon himself the performance of sacred sacrifice saying:
“For the cure of that disease a sacred sacrifice should be made giving charitable offering of such
quantity as so many elephants, so many horses, chariots and so on as well as glittering gold”.
 98.1. Thereupon, the silent buddhas saw many a thousand living creatures being brought
together for the purpose of being sacrificed, said to themselves: “When this act is done, the king
will become difficult to be made enlightened; Come! let us go to him previously even
beforehand and see him, went over in the manner stated in the stanza beginning with bamboo
sprout, (vamsakkaļīra)”, and in going about for collecting alms-food, they went in a single file in
the precincts of the palace. The king, who was standing at the lion-cage-like window and looking
out at his royal courtyard, caught sight of the silent buddhas. With the very sight of them there
arose in his heart, royal affection for them. Subsequently, the king sent for the silent buddhas,
requested them to sit down on the seats prepared for them in the open air, provided meals to
them, respectfully, and when they had eaten their meals, the king asked: “Who are you?” They
replied: “O Great king! We are Four Directions, by name.” The king enquired: “Venerable Sirs!
what is the meaning of this name: (Catuddisā) four directions?” They answered: “O great king!
In the four directions, there is neither danger nor mental terror to us”. The king asked: “Why is it
that to you there occurs no danger?” They answered: “O great king! We develop loving-
kindness; we tried to be merciful; we endeavour to become glad over the fortunes of others; we
exercise equanimity. On account of that, there is no danger to us”. Having said so, they rose from
their seats and went off to their dwelling abode.

98.2. Thereafter, the king thought: “These monks said: „Danger does not occur by means
of such developments as loving-kindness and so on‟; brahmins, however, praise the killing of
many a thousand living creatures; whose saying, indeed, is true?” Then this idea occurred to the
king: “Monks wash their impurities with purity; the brahmins, however, wash the impure with
impurity. Indeed, it is not, however,possible to wash clean the impure with impurity; the saying
of the renounced recluses only is true”. The king developed the four noble lives (brahmavihāra)
also, beginning with loving-kindness in such a manner as: “May all living beings be happy” and
so on, and passed orders to the ministers with his mind of pervading welfare thus:- “Release all
living creatures; let them drink cool drinking-water; let them eat green grass; let cool breeze
blow towards them.” The ministers did accordingly.

98.3. Subsequently, the king said to himself: “I escape from evil action on account of the
words of good friends”, gained spiritual insight while still seated there and visualise the silent
buddhahood. When told by the ministers at meal time “Time, O great king! Please eat your
meal”, he replied: “I am not king”. having said everything in the same manner as before, he
recited this stanza of joyous utterance.

98.4. Cātuddiso (one of four directions) here connotes according as one who lives in the
four directions; one is a person of four directions thus: “One, to whom there are four directions
permeated with the noble living (brahmavihāra), well-developed, in such a manner as: „one lives
pervading one direction‟, and so on.” One is an appatigha, devoid of malice, thus: “He does not
injure with danger, living creatures or aggregates (sańkhāra) of beings anywhere in those four
directions” Santussamāno, being contented, one becomes contented by way of being contended
of twelve kinds. itaritarena, with one or the other, on account of high or low cause. Parissayānam
sahitā achambhī (not getting trembled over the endurance of trouble) connotes:- here, parissayam
is either body and mind are made to diminish or their attainments are lessened; alternatively,
dangers (parissayā) constitute leaning on or supported by them as its cause; this is the
terminology for such physical and mental misfortunes as lion danger, tiger danger and so on
externally and desire for sensual pleasures and so on internally; patiently forbearing those
troubles and enduring with such deeds as exertion and so on; thus, is endurance of troubles. not
being trembled because of the elimination of danger by being stiff and steady. What is it that has
been said: Just as those four monks; thus, by whatsoever cause one becomes contented here,
having been established in contentment on the basic place of right practice for achievement, he
become one of four directions by such development (bhāvanā) as loving-kindness and so on, on
living creatures and actions, he becomes also free from malice because of the absence of
destructive danger. he, being on of the four directions, is one who endures the aforesaid varieties
of troubles; being free from malice he is unshaken also; thus, having seen the virtue of practice
for achievement in this way, I have achieved silent buddhahood after proceeding with that
practice. In other words; having come to know thus: “Being contented like those monks, by
means of the aforesaid manner whatsoever, one becomes a person of four directions”, aspiring
for the condition of being on of four directions, I proceeded wisely with that practice and have
made this achievement. Therefore, any other person also, aspiring for the place like this, having
become unshaken, being without malice, enduring troubles of one of four directions, should
wander alone like the horn of a rhinoceros. The rest is in the manner as said already.

The Commentary on the stanza beginning

with catuddisa has finished.

99. What is the origin of the stanza beginning with dussańgaha? it is said that the chief
queen of the king of Benares died. When the days of bereavement were over, the ministers, one
day, made their request thus; “Chief queen is certainly to be desired in those and those royal
business, namely, to sovereign kings; well, let his majesty bring in another queen also”, The king
replied thus: “O ministers! Well then, you should let me know”. The ministers went about in
search of a suitable chief-queen to-be; in a border kingdom, the king was dead; his queen
administered the kingdom; she, however, was in pregnancy; the ministers came to know that the
reigning queen was suitable for their king and asked for her hand. She replied thus: “A pregnant
woman is not pleasing to men; if you wait until I have given birth, it is thus well and good; if not,
please seek another”. The ministers informed that matter also to their king. The king said: “Let
her be pregnant, bring her”. They brought her. The king anointed her and gave her all the
equipages of the chief queen; she was also honoured with all kinds of presents and a retinue of
women to attend to her. She in due course of time delivered a son. The king spent his life
carrying the child on his hip or chest wherever he moved about or while sitting or standing, as if
it was his own son. Then the retinue of the queen thought thus: “The king honours our queen and
her son exceedingly; he makes himself too much familiar with the young prince; Come! let us
break them up thoroughly.”

99.1 Thereafter they spoke to the young prince thus:- “My dear! You are our king's son;
not the son of this king; do not have trust (vissāsam) in him”. Later on, although the young
prince was told by the king saying “Come, my son!” and although he was dragged by the king's
hand, he did not hang on to the king. On enquiry as to what the reason was, the king came to
know about that matter, became disgusted saying: “Although they are looked after by me, these
people are thus behaving despicably”, abandoned his kingdom, renounced the world and became
a recluse. Many ministers and members of the royal retinue saying: “The king has become a
renounced recluse”; themselves renounced the world and became recluses as well. Although the
king, together with his retinue had renounced the world and become recluses, people brought to
him excellent ecclesiastical essentials. The king had the excellent requisites too be given to his
fellow monks according to their seniority in age. In that matter, whoever received good
requisites, they were contented; while others grumbled saying: “Sweeping monastic cells and so
on, we do everything that should be done, but we get meagre food and old garments.” That the
king came to know of also and said to himself: and “These monks grumble although they have
been given according to seniority in age; retinue is indeed, difficult to look after”, took his bowl
and robe, entered the forest all alone, began to develop spiritual insight (vipassanā) and
visualised the silent buddhahood. When asked about his mental exercise ;(kammaţţhāna) by
those who had arrived there, he recited this stanza. That stanza is but obvious from the point of
view of meaning. However, this is the exegesis (yojanā):- “In spite of their being monks, some
are difficult to look after, whosoever are over-whelmed by discontent; of the same category only
again are lay people, living in houses. Getting fed up with this state of difficulty to look after, I
began to develop spiritual insight and made this achievement.” The rest is to be understood in the
self-same manner as before.

The Commentary on the stanza beginning

with dussańgaha, difficult to look after,
has ended.

.......

100. What is the origin of the stanza, beginning with oropavitvā? It is said that in Benares
there was a king named Brahmadatta of four months (cātumāsika), who went to his royal garden
in the first month of the hot season. There he saw a coral (koviļāra) tree, with a foliage of a solid
mass of green (nīla), leaves on a delightful piece of ground, said: “Prepare my bed at the foot of
the coral (koviļāra) tree”, he amused himself in the garden, and in the evening he lay himself
down there. Again, in the middle month of the hot season, he went to his royal garden. By that
time the coral (koviļāra) tree had become bloom with its flowers. On that occasion also, he did
likewise even, Again also, in the last month of the hot season, he went. On that occasion the
leafy coral (koviļāra) tree had become similar to a dried-up tree. On that occasion also, the king,
without ever having seen that tree, instructed his bed to be prepared at that self-same place
because of his previous familiarity with it. In spite of their knowledge, the ministers prepared the
royal bed there in accordance with the royal order. The king bemused himself in the garden, and
in the evening, as he lay down himself on that royal bed, saw that tree and thought thus: “Look
here! Formerly this tree was leafy and extremely good-looking as if it is made of green gem.
Moreover, in between its branches where were covered with flowers, resembling sprouts of
deposited coral gems, the scenery was full of glory; besides, the piece of ground under that tree
which abound with sand resembling a net of pearls and was covered over with strewn flowers
released from their bonds, were as if spread over with red velvet; now, that tree, namely, had
become like a dried-up tree and stood with that quantity of branches only verily, the coral tree
(koviļāra) had been afflicted with old age” and obtained the impression of impermanence saying:
“Even the inanimate (anupādiņņa) is afflicted by old age; how much more, however, will the
animate (upādiņņa) be?” Even in accordance with that, the king, seeing clearly all the animate
and inanimate objects (sańkhāra), from the angle of pain (dukkha) as well as from the point of
view of non-ego (anatta), and aspiring: “Indeed, alas! I also might become devoid of
householder's characteristic like unto the coral (koviļāra) tree now entirely shorn of leaves”,
developed spiritual insight (vipassanā) in due course, while still lying down in that royal bed on
his right side, and visualised the silent buddhahood. Thereafter, when he was told at the time to
go, by his ministers: “Your majesty! It is time to go”, he said: “I am not your king,” and so on,
and in the self-same manner as before, he recited this stanza.

100.1. oropayitvā (having caused to descend) is having led away. Gihibyanjanāni

(householder's characteristics) is head-hair, beard, white garments, trinkets, flower-garlands,
perfumes, unguents, sons, wife, male and female slaves and so on. These characterise the state of
a householder, therefore, they are said to be household characteristics. Sañchinnapatto
(thoroughly shorn of leaves) is with leaves abandoned; chetvāna, (having cut) is having cut off
with knowledge of the right path, (maggañāņa); vīro (the brave) is being endowed with exertion
of the right path (maggavīriya); gīhibandhanāni (the bindings of householder) is the bondage of
sensual pleasures (kāma) is bondage of household lay-people. This, so far is the worldly
meaning. This, however, is what is meant (adhippāyo):- “Indeed, alas! I also, having removed
the householder's characteristics, might become like unto a coral (koviļāra) tree, thoroughly
shorn of its leaves”; thinking thus, I began to develop spiritual insight and made this
achievement. The rest should be understood in the self-same manner as before.

The Commentary on the stanza,

beginning with koviļāra, has
ended.

The first chapter has come to an end

.......

101.2. What is the origin of the stanza beginning with: sace labetha? It is said that
formerly during the dispensation of the Glorious One Kassapa, two silent bodhisattas renounced
the world, became recluses, fulfilled the duty of going and coming back for twenty thousand
years and were reborn in the celestial world (devaloka). Passing away thence, the elder of the
two because the son of king of Benares, the younger became the son of the private chaplain
(purohita). They both took conception on one and the same day, came out of their mothers womb
on one and the same day even, and became mutual associates playing earth together. The
Chaplain's (purohita's) son possessed wisdom and knowledge; he said to the kind's son thus: “My
friend! With the lapse of your father, you will inherit the sovereignty; I shall inherit the post of
private chaplain (purohita); it is possible to administer the kingdom only by well-trained person;
come, let us acquire learning”. Thereafter, both of them being honoured with sacrificial offering,
went to a border-district village while wandering in villages, big and small and so on for
collecting alms-food. That very village, five silent buddhas, entered at the time of going about
for collecting alms-food. People there, saw the silent buddhas, became full of endeavour,
prepared seats for them, brought to them and offered respectfully excellent hard and soft food.
This idea struck to those two: “There is no one of high family like us; in spite of that, however,
these people give us alms-food if they want, but do not offer us anything if they do not desire; to
these monks, on the other hand, they make so much respectful offering; undoubtedly, these must
know some sort of science; Come! Let us learn the science in their presence”. When people had
made their departure, they obtained the opportunity and made their requests thus: “Venerable
Sirs! Whatever science you know, please teach it to us.” The silent buddhas replied: It is not
possible for one who is not a monk to learn. Those two asked for renunciation and became
monks. Thereafter, the silent buddhas intimated to the two, the primary practice of good conduct
in such a manner as: “You should wear your lower garment in this way;” and so on, and gave
them a leaf-hut individually saying: “For the accomplishment of this science, there must be
intense delight in being alone; therefore you should sit all alone; you should walk about alone;
you should stand alone; you should sleep alone.” Later, subsequently, they entered their own
leaf-hut respectively and sat themselves down. The chaplain's (purohita)) son, gaining the proper
placing of his mind, starting from the time of his taking seat, accordingly obtained the jhāna. The
king's son getting bored in a few moments only, came over to his presence. him, the chaplain's
son asked: “Friend! What is the matter?” The reply was that he became bored. The chaplain's son
advised him: “Well then, sit yourself down here”. The king's son sat himself down there fore a
moment and said: “My friend! They say” “The accomplishment of this science is deep pleasure
in being alone”. The chaplain's son replied: “It is so, my friend! Well then you go back to your
own sitting place; I shall acquire the accomplishment of this science.” The king's son went back
and again also got bored in a moment and went over to his friend three times in the same manner
as before.

102.1. Thereupon, the chaplain's son likewise sent him back and when he had gone,
thought thus:- “This one makes his own as well as my deed diminish; he comes here often and
often”; went out of his own leaf-hut and entered the forest. The other who was seated in his own
leaf-hut even, became bored again within a moment even, went over to his friend's presence, did
not see him although he went to and fro, hither and thither, thought thus: “Such a person as he
who, when he was a householder did not get the occasion of seeing me even if he had come
bringing presents with him, that sort of man,when I came, being desirous of not giving me the
chance of seeing him even, made his departure; „Alas! O mind! Are you not ashamed; that you
brought me here for the fourth time? I shall not turn out according to that influence of yours,
now; on the other hand, you rather will have to follow my desire‟, entered his own dwelling
abode, began to develop spiritual insight, visualised the silent buddhahood and went to the
Nandamūla cave, through the sky. The other also, having entered the forest, began to develop
spiritual insight visualised the silent buddhahood, and went there even. Both of them also sat
themselves down and recited these stanzas of joyous utterance individually, each for each.

102.2. Nipaka (prudently wise) is naturally intelligent, wise, clever in such deeds as
concentration on objects of meditation and so on. Sādhuvihāri (living well) is: to be endowed
with either living with the attainment of mental fixity (jhāna appanā), or with access
concentration (upacāra); dhīram (firmly wise) is: being endowed with firmness; there, on account
of being prudent, the achievement of firmness is stated; thus, is the meaning. Firmness, namely,
making effort unyieldingly. This is the terminology of the occurring of exertion in this way
saying: “Willingly (kāmam); shall skin, sinews and (bones remain).” So also, one who condemns
evil is a firmly wise man (dhīra). Rājāva raţţham vijitam pahāva (like the king who abdicated his
conquered kingdom) is: “a conquered kingdom is conducive towards no benefit”, abandoned his
kingdom and wandered alone; in this way, having abandoned the foolish companions, one should
wander alone. In other words, rājā va taţţham is just as king Sutasoma, having abdicated his
conquered kingdom and wandered alone; or else just as king Mahājanaka wandered alone in this
way", thus; this also is the meaning of that expression. The rest is possible to be understood
according as has already been said; no need to be said in extenso.

The Commentary on the stanza beginning with sahāya has ended.

........
 103. The origin of this stanza beginning with: Addhā pasamsāma is but the same as the
origin of the stanza beginning with Cātuddisa from the start up to the sitting down of silent
buddhas on their prepared seats in the open-air of the sky. However, this is the difference -- just
as the king became frightened thrice at night, it is not so with this; neither was there fore him the
offering of sacrificial gifts. That king, having had the silent buddhas seated on their prepared
seats in the open air of the sky, asked thus: “Who are you?” They replied: “O great king! We are,
namely, those who nourish themselves with sinlessness”. The king enquired: “Venerable Sirs!
What is the meaning of this expression: anavajjabhojī (fed on sinlessness)?” Their answer was:
“O great king! We eat unchanged whatever is obtained whether good or bad”. Having heard it,
this idea occurred to the king: “What if I wore to ascertain whether they are like this or not”. The
king entertained them on that day with porridge of broken rice to be eaten together with sour
gruel. The silent buddhas ate it unchanged as if it were ambrosia (the water of immortality). The
king said to himself thus: “These silent buddhas, are unchanged for one day because of their
promise; I shall come to know tomorrow again”, and invited them for the next-day meal. On the
second day also, he did even likewise. They also ate thoroughly in that manner even. The king
then, saying to himself; “I shall test them after offering good food”, invited them again also,
made great respectful offering for two days, and entertained them with excellent and extremely
variegated hard and soft food. The silent buddhas also ate unchanged thoroughly in that very
manner, blessed the king by uttering auspicious words for him and took their departure. Not long
after their departure, the king thought thus:- “These silent buddhas are sinless eaters; excellent
indeed it will be, if I also were to become a sinless eater”, abdicated the great sovereignty, took
upon himself the monkhood, began to develop spiritual insight, became a silent buddha, and
recited this stanza, to make clear his own object of contemplation in the midst of silent buddhas
at the foot of the fragrant Mañjūsaka tree. From the point of view of worldly meaning that stanza
is but clear. Altogether, however, sahāyasampadam here, is to be understood as: the proper
attainment of being endowed with such a mass of virtuous precepts and so on as possessed by the
adepts, post-learners (asekha), such a companion alone is said to be sahāyasampadā, being well
provided with companion.

103.1. This, however, is the interpretation here:- Whatever has been said that this is good-
fortune of companionship that good fortune of companionship, addhā pasamsāma (we certainly
praise) it is said thus: we speak in praise of but onesidedly. How? Should be served excellently
and equally. Why? When practised excellently with one's own precepts and so on, such unarisen
qualities as precepts, etc., arise. The arisen ones also arrive at increase, growth and prosperity.
The gains of one, who practised equally, because of being common mutually, with the dispelling
of worry, do not diminish. However, when excellent and equal companions are not obtained, a
young man of good family, who wants welfare, having abandoned such wrong mode of life as
hypocrisy (kuhana) and so on, eating such eatable that has arisen with righteousness (dhammena)
and equality (samena), not causing the courtesy (ananaya) of repulsion to arise there also, should
become a sinless ******(P.309), and should wander alone like the horn of a rhinoceros. I also
wandering in this way, had achieved this glory.

The Commentary on the stanza,

beginning with Addhāpasamsā
(certainly praise) has ended.
 .......

104. What is the origin of the stanza beginning with Disvāsuvaņņassa (having seen gold?)
It is said that a certain king in Benares, was one, who had gone towards lying down for the day in
hot season. Near him, a courtesan was grinding cool sandal-wood. Round her one arm there was
gold bracelet; round another arm there were two. They knocked against one another; the other
one did not do so. The king saw it, thought thus: “In the self-same way, people living together in
crowds knock against one another; there is no clash in living alone”, and looked at the beauty-
slave again and again. On that occasion also, the queen who was dressed up and decorated with
all ornaments was there stationed fanning the king. She thought:- “Methinks the king has fallen
in love with the courtesan”, made the harlot get up and she herself began to grind the
sandalwood. There were then many a gold bangle round both of her arms; knocking against each
other they produced great sound. The king became more exceedingly disgusted, began to
develop spiritual insight while still lying on his right side, visualised the silent buddhahood. The
queen with sandal grindings in her hand approached him who was lying happily with
transcendental bliss and said: “O great king! I am going to besmear you”. The king replied: “Go
away; do not besmear me”. She asked: “Why? O great king!” He said: “I am no more king”.
When they heard the conversation between those two, the ministers approached the two. When
conversation was made by them also with such an address as great king, he said: “O ministers! I
am king no longer”. The rest is but the same as already said in the first stanza.

104.1. This, however, is the commentary on the stanza:- Disvā (having seen) is: having
looked at; Suvaņņassa (of good colour) is of gold. Valayāni is the Pāļi-word left unread (of
unwritten). It indeed, is the remaining worldly meaning; this is what is meant. Pabhassarāni
(glitter) is: shining character, possessing radiance; thus, is the statement. The remainder is clear
with regard worldly meaning. This, however, is the interpretation --- Having seen, round her
arm, gold bangles, I thought thus: “If there is living in company, there is clash (mutual
knocking); living singly there is no knocking (or clash)” began to develop spiritual insight and I
made my achievement.

The Commentary on the stanza,

beginning with suvaņņavalāya
(gold bangle) has ended.

........

105. What is the origin of the stanza, beginning with Evamdutiyana? It is said that a
certain king of Benares, being desirous of becoming a monk while still young, gave orders to his
ministers thus: “Take the queen and rule my kingdom; I shall renounce the world and become a
recluse”. The ministers made this suggestion:- “O great king! It is not possible for us to look
after a kingless kingdom; surrounding kings would come and plunder; until just one son springs
up, till then, please wait.” The soft-hearted king consented. Later, the queen became pregnant.
The king again gave orders to the ministers: “The queen is with pregnancy; anoint my son when
born and look after my kingdom, I shall abdicate and become monk”. The ministers made
suggestion to the king again also thus:- “O great king! It is difficult to know this: whether the
queen would give birth to a son or a daughter; please wait till her delivery”. Then she gave birth
to a son. At that time also, the king gave orders to his ministers in the self-same way as before.
The ministers also, again made suggestion to the king with many reasons thus: “O great king!
Please wait till your son becomes sufficiently strong”. Thereafter when the young prince became
sufficiently strong, the king made the ministers assemble together, ordered them saying: “This
one is now sufficiently strong, anoint him king and look after my kingdom”, did not give the
opportunity to the ministers, had all monk's requisites as well as yellow robes and so on brought
from the market, became a monk in his very palace renounced the world like king Mahājanaka
and went away. All his surrounding retinue ran after the king wailing and weeping indifferent
ways. That king went as far as the boundary of his kingdom, drew a lone with his walking stick,
and said: “This line must not be crossed over”. The large mass of people lay themselves down on
the ground wailing and weeping, keeping their heads towards the line, and requested the prince
to go beyond the line saying “Dear prince! Now, what is the king's order going to do to you?”
The prince ran after, saying: “Father, father” and arrived at the king. The king saw the prince,
said the himself: “I had ruled over my kingdom looking after this big mass of men; now, why
should I not be able to look after one single boy?”, took the prince, entered the forest, saw there
the leaf-hut, lived by previous silent buddhas, and took up his residence together with his son.

105.1. Subsequently, the prince, being used to excellent bed, etc., wept when he had to
sleep on rope-couch. When afflicted with cold wind and so on, he would say: “It is cold, Father!;
it is hot, Father! mosquitoes bite me, Father! I am hungry; Father! I am thirsty”. The king let him
pass the night by simply conciliating him. In the day time also, his father went about to collect
alms-food and offered him meal. The prince, eating that mixed meal covered with much millet,
beans and kidney beans, etc., by way of satisfying his hunger, with the lapse of a few days,
became faded like a lotus flower exposed to heat. The king, however, ate unchanged due to the
strength of his reflective discrimination (paţisańkhāha). Thereafter, in order to appease the
prince, his father said: “Dear son! In the city excellent nourishment could be obtained; let us go
there”. The prince responded saying “Yes, father!” Subsequently the father turned back by the
road he had come, making his son go in front of him. The queen, mother of the prince thought
thus: “Now, the king, having taken away the prince, will not stay long in the forest; he will return
in but a few days”, had a fence made at the very spot where a line was drawn by the king with
his walking stick and made her residence there. The king stood not far from her fence and sent
his son there saying: “Dear Son! Your mother is lying here; you should go”. The king stood
looking on until his son reached that place with the idea that no one harassed him, indeed, in any
way. The prince went running to the presence of his mother.

105.2. The watchman, seeing the prince coming, informed the queen. The queen,
surrounded by twenty thousand dancing damsels went forward to meet him and received him.
She enquired him also the whereabouts of the king. Having heard that the king was coming from
behind her son, the queen sent her men. The king, on the other hand, then and there, went back to
his own residence. People who came to look for the king, not seeing him, receded. Thereafter,
the queen gave up her hope, took her son, went back to her city and crowned him king. The king
on the other hand sat himself down in his residential place, developed spiritual insight, attained
silent buddhahood, and recited this stanza of joyous utterance in the midst of silent buddha at the
foot of the fragrant Mañjūsaka tree. That stanza is but clear from the point of view of meaning.

105.3. This, however, is the import here --- Thus, all alone, with the report made by my
companion prince on his cold, heat and so on, in appearing him, because he was living together
with me, there was to me vācābhilāpo (idle words of objectionable speech); or I became
abhisajjanāvā (ill tempered due to my affection for him). If I did not discard this one, as a
consequence, it would be likewise, in future also, similar to now. Evam dutivena saha manassa
vācābhilāpo abhisajjanāvā, in this way there may be my words of objectionable speech (or curse)
should I be together with a companion. Saying thus: “Both of these also are harm-markers of
distinctive achievement”, accordingly etam bhayam āyatim pekkhamāno (seeing this danger in
future) discarded it, regulated my life wisely and thus, I achieved the silent buddhahood. The rest
is but in the manner said already.

The Commentary on the stanza,

beginning with āyatibhaya (future
danger) has ended.

........

106. What is the origin of the stanza beginning with kāmā hi citrā? It is said that a
banker's son in Benares got the position of a banker while still young. To him there were three
palatial mansions appropriate for the three seasons of the year. He gratified himself with all his
prosperity like unto a divine youth. Then, though he was still young, requested his parents thus:
“I shall renounce and become a recluse”. They prohibited him. He urged likewise even. Again
his parents prohibited him in various ways thus: “Dear Son! You are delicately young; difficult
to do, is renunciation; it is like promenading over the haft of a razor”. He pressed like-wise even.
His parents thought thus:- “If this one, our son, renounces and becomes monk, there is
displeasure for us; if we prohibit his there is displeasure to this one. Nevertheless, let there be
displeasure to us but not to this one”, and gave him permission. Subsequently he, without
heeding his whole retinue of people who were bewailing, went to Isipatana and became a monk
in the presence of silent buddhas. He did not reach the main monastery, but spread a mat on a
couch and slept. Having made himself familiar with excellent bed, he was exceedingly miserable
the whole night. At dawn, he made his bodily ablutions, took his bowl and robe and entered the
begging beat together with silent buddhas for alms-food. There the senior monks received the
chief seat and the chief alms-food; the freshers received whatsoever poor seats and soft food. He
was exceedingly distressed over poor nourishment. He therefore, became thin and pale in just a
few days and got disgusted, just as an individual when he has not become thoroughly mature in
the deeds of monks. Subsequently, he sent a message to his parents and disrobed himself giving
up his monkhood. He regained his strength in just a few days and became desirous of becoming a
monk again also. Thereafter, he became a monk for the second time and again disrobed himself,
giving up his monkhood also. When he had become a monk for the third time, he regulated his
life rightly, developed spiritual insight, visualised silent buddhahood, recited this stanza of
joyous utterance and again in the midst of silent buddhas recited this self-same explanatory
stanza also.

106.1. Kāmā, there, comprises two kinds of sense pleasures:- The sense-pleasure relating
to a base, i.e. physical organ (or external object) and desire, considered subjectively. There
vatthukāma, pleasure relating to a base (vatthu), namely, in such dhamma as an object of
ideation, comprising lovable forms and so on; the desire considered subjectively (kilesa kāma),
namely, is all kinds of lust (rāga). Here, however, pleasure relating to a base ;(vatthu kāma) is
meant. By way of many a variety comprising form, etc., is: citrā (variegated). By way of worldly
taste is: madhura (sweet). They make the mind of foolish common people (puthujjana),
delighted; thus is manoramā (delightful to the mind). Virūparūpena is: with form of different
kinds; it is the statement made thus: With many a variety of character (or behaviour). Indeed,
they are variegated by ;way of form, etc.; Amongst the forms and so on they are of variously
different forms by way of being blue and so on. In this way, having shown taste (or sweetness)
like this and like that by means of those ugly and beautiful forms, mathenti cittam (agitate or)
upset the mind; they do not (give or) allow to be deeply delighted in renunciation. The rest, here,
is but obvious. Having interpreted the conclusion also with either two or three words, should be
understood in the manner stated in the previous stanzas.

The Commentary on the stanza,

beginning with Kāma (desire)
has ended

........

107. What is the origin of the stanza beginning with ītīca? It is said that a sore sprang up
to the King in Benares. Severe pain developed. Medical men declared: “Without surgical
operation, there is no cure”. The king gave those doctors safety and let them do the surgical
operation. They split open the sore, removed pus and bad blood, made the patient painless, and
bandaged the sore-spot with a piece of cloth. They gave him proper medical advice with regard
meagre meat nourishment. The king became thin in body on account of meagre diet. His sore,
however, subsided. After he had become conscious of cure and comfort, the king ate fatty food.
Becoming strong because of it, the king indulged in it even predominantly. His sore reached
back its previous condition. In this way, he had himself operated upon thrice and when avoided
by doctors, the king became disgusted, abdicated his high sovereignty, became a recluse, entered
the forest, began to develop spiritual insight, visualised silent buddhahood within seven years,
recited this stanza of joyous utterance and went to the Nanadamūlaka cave.

107.1. Īti, there, connotes: he comes. This term is applied to guests, who are sharers of
evil deeds, and instrumental for ruin. There the strands of sensual pleasure (kāmaguņa), also, can
be said to be īti (he comes) because it promotes much ruin, as well as the coming together of
disadvantages. The sore also sheds impurity; it becomes swollen, thoroughly ripe and entirely
broken up. Therefore, these are saņ̄dho (sore) due to the shedding of impure depravity (kilesa), as
well as due to being entirely broken up after having swelled up and completely ripened on
account of breakage of old age that had arisen. It annoys; thus, it is upaddava (misfortune)
promoting disadvantage, it overwhelms and pervades; thus, is the meaning. This is the term for
the sores of lust and so on. Why? These strands of sensual pleasures, though, they are misfortune
(upaddava), because of the fact of being the cause towards not being conducive to the welfare of
the unknown (nibbāna), and also because of the fact that they are the all-round basis for all
annoying actions. Since, however, these, producing the condition of being afflicted with
depravity (kilesa), or causing repeated plundering over the health, reckoned as moral precept,
ruin the very normal health. Therefore, it is roga (ailment) with this meaning of ruining health. It
salla (thorn) however, with the meaning of having entered right within, as well as with the
meaning of piercing inside also with the meaning of being difficult to remove. It is bhava
(danger) from being borne by fear in the present and future existence; Metam is: this to me. The
rest here is obvious. The conclusion also is to be understood in the self-same manner as said
previously.
 The Commentary on the stanza
beginning with Iti, has ended.

108. What is the origin of the stanza, beginning with Sītañca? It is said that there was in
Benares, a king named Brahmadatta, who was susceptible to cold. He renounced the world,
became a recluse, and dwelt in a grass-hut in the forest. In that place, however, it was cold in the
cold season and was but hot in the hot season because of the area being in open air. In the village
of his begging beat for alms-food, there could not be obtained as much alms-food as he needed.
Drinking water was also difficult to obtain. Wind, heat, gadflies, as well as creeping crawling
creatures were troublesome also. To him, this idea occurred:- “About half a yojana from here is a
prosperous place; there, all these dangers do not exist. It would be well should I go there. By
dwelling comfortably, I shall be able to achieve happiness.” Again, he thought to himself:
“Monks are such, that they are not covetous of requisites. Such a mind, as theirs, they cause it to
be in their own power. They do not get into the power of the mind. I shall not go”. Having
reflected wisely thus, he did not go. In this way, he reflected wisely over the uprisen mind up to
the third time and receded. Subsequently he lived there even for seven years, proceeding rightly,
visualised the silent buddhahood, recited this stanza of joyous utterance and went to the
Nandakamūla cave.

108.1. Sītañca, there, is to be explained thus:- Cold is of two kinds:- one is caused by
shock of internal elements and the other is caused by shock of external elements. Likewise is
heat also. Daŋsā is gad-flies. Sarīsapā refers to such creatures as are born long; they move along
and go. The rest is but obvious. The conclusion also should be understood in the self-same
manner as stated.

The Commentary on the stanza,

beginning with Sītāluka (susceptible
to cold) has ended.

109. What is the origin of the stanza, beginning with nāgo va? It is said that a certain
king, in Benares, ruled ever his kingdom for twenty years, died, was cooked for twenty years
even in purgatory (niraya), sprang up in the womb of an elephant, became well-built in physique,
with his entire body lotus-coloured, immense in size, head of his hard and an enormous elephant.
Young calves of elephants ate away his broken bits of branches that he broke and brought down.
When he plunged into the water also cow-elephants besmeared him with mud. Everything was
like that of Pālileyyaka elephant. He got disgusted with his herd and made his departure.
Thereafter, his herd pursued him following his foot-prints; although he made his exit up to the
third time, they did but pursue him. He thought subsequently thus:- “My grandson is now
reigning in Benares, would it not be well should I go to my own garden of my own previous
existence? There that king will look after me”. Thereafter, at night, when his herd of elephants
had gone to sleep, he abandoned his herd and entered that self-same garden. The garden-keeper
saw him and informed the king about the elephant; the king, saying „I shall capture the elephant,
surrounded it with his army. The elephant went in the direction of the king even. The king,
saying: “The elephant is coming towards me”, stood having arranged an arrow. Thereupon the
elephant saying to himself: “This king might shoot me” and said thus in human language: “O
Brahmadatta! Do not shoot me; I am your grand-father”. The king enquired everything asking:
“What do you say?” The elephant also informed the king everything concerning his previous
sovereignty, his suffering in purgatory (naraka), and his spring-up in the elephant‟s womb. The
king saying “Well and good, do not be afraid; do not let anyone be frightened”, caused the
elephant to be served with enclosure; guards, and requisites for elephants were also provided to
him.

109.1. Then, one day, the king went to the elephant's camp and thought thus:- “This one
reigned for twenty years, got cooked in purgatory and was reborn in the womb of an animal due
to the residue for maturity of consequence. There also, not being able to tolerate any more the
clash of living together in his herd, (he) had come here, Alas! Living together in society is but
misery. Being alone only, however, is bliss”, began to develop spiritual insight and visualised the
silent buddhahood. The ministers approached him as and when he was happily absorbed in
transcendental bliss, prostrated themselves and said: “O great king! It is time to go”. Thereupon,
he replied: “I am king no longer”, and recited this stanza in the self-same manner as before. This
stanza is but clear with regard to worldly meaning.

109.2. This, however, is the significant interpretation:- The interpretation again is,
indeed, by means of correctness of meaning and not by way of hearsay. Just as this elephant,
being tamed by being trained in the practices pleasing to the noble people (ariya), does not go to
the untamed field; thus, is the interpretation; alternatively, the animal is nāga (elephant) because
of it's having a big body. In this way, to be sure, namely, I also, being tamely trained in the
precepts pleasing to the noble people (ariya), by not coming to the untamed field, without
committing offence, by not coming again to this earthly state also, or because of the greatness of
the body of quality Yūthāni vivajjayityā, having avoided his herd of elephants, with the
happiness of wandering alone, yathābhirantam viharam araññe eke care khaggavisāņakappo
(living in the forest as long as he liked, one should wander alone like the horn of a rhinoceros) to
be sure, namely, I also, having avoided society in this way, would wander alone singly like the
horn of a rhinoceros, living in the forest as long as I like with the bliss of living alone; in
whatever way there is my own happiness, I desire in that way or however much there is my own
happiness, I want that much of living in the forest; thus, is the meaning. Just as also this one,
because of his well-placed back being large, he is sañjātakkhandha (properly produced back) to
be sure, namely, I also would become in this way, a sañjātakkhandha (properly produced back)
because of the large mass of my precepts of a post-learner stream-winner (asekha). Just as also
this one is padumi (lotus-like) either because of his body being like unto lotus flower or because
he was born in the family of elephant of lotus (paduma), species. To be sure, namely, I also
would become lotus-like (padumī), in this way, either by being straight forward similar to lotus
flower (paduma), or by being born in the lotus (paduma) of noble (ariya) birth. Just as also this
one is immense (ulara) with his vigour, strength and so on, to be sure, namely, I also would
become immense (uļāraka), either by means of cleanly pure bodily good conduct and so on, or
by means of precept, mental firmness (samādhi), penetrating knowledge (or wisdom) and so on.
Thinking thus, I began to develop spiritual insight and achieved the silent buddhahood.

The Commentary on the stanza,

beginning with nāga (elephant)
has ended.
 ........

110. What is the origin of the stanza, starting with aţţhāna tam? It is said that the son of
the king of Benares though he was still young, being desirous of renunciation asked for
permission of his parents. His parents prohibited him. In spite of being prohibited, he urged
persistently saying: “I shall renounce to become a recluse”. Thereupon, his parents told
everything similar to previously told banker's son, and gave their consent. They let him know
also that he should, after having become a recluse, live in the royal garden only. The son did
likewise. His mother, surrounded by twenty thousand dancing damsels would go to the royal
garden even early in the morning, offer her son rice-gruel to drink, hard food, etc., to eat at
intervals, converse together with him up to mid-day and enter the city. His father would come at
noon, offer him soft food, eat himself also, talk together with him the whole day, place men to
attend to his needs in the evening and enter the city. In this way, the king's son dwelt day and
night without being secluded.

110.1. At that time, however, indeed, there dwelt in the nandamūla cave, a silent buddha,
Ādicabandhu (Sun's relative), by name. On reflecting, that silent buddha saw him thus: “This
young prince could not do the renunciation; he could not cut off the tangle”. He reflected further
thereafter, thus:- “Is he, indeed, going to get disgusted by means of his own nature or is he not?”
Then, when the silent buddha came to know that it would be exceedingly long in getting
disgusted naturally, said to himself: “I shall give him food for thought (ārammaņam)”, came
away from the stone slab (manosilā), and stood himself in the garden. The royal retinue saw him
and informed the king thus: “O great king! The silent buddha has come”. The king, saying to
himself: “Now, my son will stay, without being bored, together with the silent buddha”, became
joyous at heart, respectfully attended upon the silent buddha, requested the silent buddha to
reside there ven, had every such thing as a leaf-hut , day-residence, promenade and so on built
and offered the same to him for living. While living there, the silent buddha, one day, obtained
opportunity, and asked the young prince thus: “Who are you?” The reply was: “I am a recluse
who had made his renunciation”. He was then told: “Recluses, namely, are not like this?” Then
when he enquired: “Venerable sir! How are they like? Why am I not appropriate?,” the silent
buddha answered: “You do not notice your own impropriety; does not your mother come
together with twenty thousand women early in the morning and make the garden unsecluded?
Does not your father also do the same with a big body of army-men in the afternoon and your
serving retinue of retainers the whole night? Recluses, namely, are not similar to you; but they
are like this”. Having answered thus, the silent buddha by means of his magical power, showed
him while still standing there, another monastery in the Minavanta region. There, he saw silent
buddhas, some standing near balustrade boards, some walking to an fro, others doing dyes,
stitching with needles and so on, and asked thus:- “Why do you not get to that monastery? The
monks also agree with you” The silent buddha replied: “Yes! The monks agree; beginning from
the time of renunciation, monks, namely, gain the opportunity of performing towards one's own
escape and of going also to any place desired and aspired by them; so much only is befitting”.
Having thus replied, the silent buddha stood in the sky, recited this nearly half a stanza which
runs; “Aţţhāna tam sańgaņikāratassa, yam phassaye sāmayikam vimuttam”, and went away to
Nandamūla cave through the sky while he was just looking on. When the silent buddha had thus
gone, he entered his own leaf-hut and lay himself down. The watchman also, saying to
themselves: “The young prince is asleep; where will he go now?”, became negligent and fell off
to sleep. Knowing the condition of the watchman's negligence, he took his bowl and robe and
entered the forest. Staying there, he began to develop spiritual insight visualised the silent
buddhahood, and went to the place of silent buddhas. There, on being asked how he made his
achievement, he recited what the silent buddha, Ādiccabandhu had uttered after making the
nearly half-stanza into a complete whole.

110.2. The meaning of that stanza is thus:- Aţţhāna tama is that is not the place; it is not
proper; it is not to be done; thus, is the statement. As in such expressions as “ariya-saccāna
dassanam” and so on, there is an elision of corresponding nasal (or niggahita) made.
Sańgaņikāratassa is to be construed as to one who takes delight in society. Yam is here an
instrumental word, as in such examples as: “Yam hirīyati hirīyitabbena” and so on. Phassaye is:
would achieve. Sāmayikam vimuttam is mundane attainment of trance. That attainment indeed,
is said to be sāmayika vimutti (emancipation by oneself) because of the escape being obtained by
respective individuals themselves even at the time of repeated concentration. That is the
emancipation (attained) by oneself. That is not the place; to one who takes delight in society,
there does not exist that cause, by which one would achieve emancipation; thus, observing this
statement of the silent buddha Ādiccabandhu, I discarded my delight in society, regulated my life
wisely and made my achievement; thus, the silent buddha answered. The rest is but in the
manner stated.

The Commentary on the stanza,

beginning with Aţţhāna has
ended.

The second chapter is over.

........

111. What is the origin of the stanza, beginning with “Diţţhivisūkāni?” It is said that a
certain king of Benares, who had gone to solitude thought thus: “Just as there are things that are
hot and so on as repulsion of cold and so on, is there, indeed, in this way, devolution as
repugnance of evolution (or round of rebirths), or not?” he asked his ministers: ?Do you know
the devolution, (or the escape from the rounds of rebirths) (vivaţa)? They replied: “O great king
we do know it”. The king enquired what it was. Thereupon the ministers spoke about such a
views as eternalism (sasata) and nihilism (uccheda), in such manner as began with. “The world is
finite, etc.” The king, saying to himself: “These people do not knew; all these are false
doctrines”, saw, by himself, the unseemliness and impropriety, thought thus: “There is
devolution (or escape from rounds of rebirth), which is the repugnance of evolution (or rounds of
rebirths); it should be sought”, abdicated his sovereignty, became a recluse, developed spiritual
insight, and visualised silent buddhahood. He recited this stanza of joyous utterance as well as
the expositional stanza in the midst of the silent buddhas.

111.1. Here is its meaning:- Diţţhivisūkāni (wriggling of opinion) is: sixty two heretical
views. They are wriggling because they mean to distort, pierce and be repugnant towards the
right path and right view; thus, they are wriggling of opinion (or distortions of view; or the view
itself amounts to distortions and so it is wriggling of opinion. Upātivatto is: to have crossed over
by the path of insight. patto niyāma attained the assured state by not being liable to be punished
in purgatory and because of having one's end (or goal) in full enlightenment of silent
buddhahood; or the first stage of sanctification (paţhama magga), reckoned as the righteous way
to salvation. To this extent the accomplishment of whatever is to be done for attainment of the
first magga and its consequential gain are spoken of. Now paţiladdhamagga is: by this, it points
out the consequential gain of the remaining stages of sanctification (magga). Uppannananomhi is
to be construed as: I am one, with knowledge of silent buddhahood arisen. With this is shown the
fruition (phala). Anaññaneyyo is to be construed as: One should not be led by others saying:
„This is truth‟. By this is shown the state of self-knowledge or silent buddhahood. Or, this shows:
when the knowledge of silent buddhahood is attained, since there is no such thing as being led by
others, there is self-achievement, by means of quietude of heart (samatha), and spiritual insight
(vipassanā). Diţţhivisūkāni upātivatto is niyāmam patto, to have attained the assured state by the
beginning magga; paţiladdhamaggo, the consequently gained right-paths (magga), with the rest;
with the knowledge of fruition (phala), there was uppannañāņa, the arisen knowledge; all that
was achieved but by oneself; thus, one was anaññaneyyo, not led by others.

The rest is to be understood even in the said manner.

The Commentary on the stanza,

beginning with diţţhivisūka,
has ended.

112. What is the origin of the stanza beginning with nillolupa? It is said that the royal
cook of the king of Benares cooked an intermediary meal with pleasant sweet taste and beautiful
to look at and served the same to the king, saying to himself: “Perhaps, the king might reward me
money”. That meal, by means of its smell only, aroused the desire of the king to eat; it makes
saliva to spring up int he king's mouth. The very moment the first morsel of the meal was put
into the king mouth, however, the seven thousand nerves of taste became permeated as if with
ambrosia. The cook thought thus: “Now the king will give me; now the king will give me”. The
king also thought that the cook deserved honour. When he had relished the delicacy, however,
the king did not say anything in case evil reputation might arise in his rewarding the cook to the
effect that the king was unsteadily greedy, being bent on enjoyment. In this way, the cook
thought: “The king will give now, he will give now”, up to the end of the king's eating. The king,
however, did not say anything for fear of reproach. Thereupon, the cook remarked: “Methinks,
there is no tongue-consciousness of this king”. On the next day, the cook served an unpleasant
dish. On eating it, although the king knew thus: “O alas! Today, the cook deserves to be
dismissed”, reflected over the matter similar to what he had done before, did not say anything for
fear of reproach. Thereupon, the cook thought: “The king knows neither the good not the bad”,
took himself even, all the money for expenditure (paribbagam), cooked any and everything and
offered the king. The king became disgusted saying to himself: “For sure! Indeed the greed; I,
namely, administering twenty thousand cities, do not get even to the extent of a proper meal on
account of the greed of this cook”, abdicated his sovereignty, became a recluse, developed
spiritual insight and visualised silent buddhahood. He recited this stanza even in the aforesaid
manner.

112.1. Nillolupo there, is without being greedy. Whoever, indeed, is overwhelmed by

craving for flavour he is vehemently greedy and covets repeatedly; therefore, he is said to be
much covetous (lolupa). Therefore, in discarding it, this one is free from covetousness
(nillolupo); thus, he said. Nikkuha is: here, whoever has none of the three opportunities of deceit,
he is said to be free from hypocrisy (nikkuha). In this stanza, however, free from deceit due to
becoming astonished over pleasing meal, etc., thus, this is the import. Nippipāsa is thus here: the
desire to drink is thirst (pipāsā); its non-existence is freedom from thirst (nippipāsa); abstinence
from desire to eat with the greed for pleasantly sweet delicacy; thus, is the meaning. Nimmakkho
is thus here:- Hypocrisy (makkha), is characterised by the destroying of other's qualities; because
of its non-existence, he is free from hypocrisy (nimmakkho). He said so with reference to the
hypocrisy of the cook's quality when he himself was a householder. Niddhanta ***(P.328) is
thus here:- Having had one's own condition forsaken by having no pleasure in such six deeds as
they arise as three beginning with lust (rāga) and so on and three beginning with bodily bad deed,
because of having had other's condition and also because of being unpalatably disgusting, it
constitutes fundamental faults (kasāva); thus, it should be understood. As the Buddha said:

“There, what are the three fundamental faults,

(kasāva)? The fundamental fault of lust (rāga)
the fundamental fault of hatred, the fundamental
faults of delusion. These are the three fundamental
faults also? The fundamental fault of body, the
fundamental fault of speech, the fundamental fault
of mind”.

112.2. Leaving the delusion out of them, because of the ejectment of the five fundamental
faults, as well as of the delusion which is the origin of all those fundamental faults, he is one who
had cleansed himself of, the fundamental fault of delusion. In others, the ejectment of the
fundamental fault of lust (rāga), by being free from covetousness, of the fundamental fault of
hatred by being free from hypocrisy, is accomplished even. nirāsayo is one, whose craving desire
(taņhā), is absent. Sabbaloke bhavityā is in the entire world: in the three worlds, or in the twelve
abodes of senses, having become devoid of craving for existence and non-existences thus, is the
meaning. The rest should be understood in the aforesaid manner even. In other words, having
recited three feet of the stanza also, eko caro, one should be able to wander alone. thus, in this
way also, the connection should be made here.

the Commentary on the stanza,

beginning with nillolupa, has
ended.

113. What is the origin of the stanza, starting with pāpam sahāvam. It is said that a certain
king in Benares, circumambulating his city with his great royal pomp and power, saw people
removing old paddy, grain and so on, from the granary outwards, and asked his ministers thus:-
“O ministers! What is this?” The ministers replied thus: “O great king! Now, new crops of paddy
grain, etc., will be produced; to make room for them these people are throwing away old crops of
paddy grain, etc.” The king enquired thus: “O ministers! how is it? Is the duty towards women's
apartment (itthāgāra), body of army (balakāya) and so on thoroughly fulfilled?” The reply was:
“O great king! yes, it is thoroughly fulfilled”. The king gave orders thus: “Well then, O
ministers! Have charity halls built; I shall offer charity; let not these paddy grains go rotten and
wasted”. thereupon, a certain minister who had gone to heresy prohibited the king saying such a
statement as began with: “O great king! there is no such thing as being given as charity” up to
“Foolish people as well as wise people, having run about the rounds of rebirths will make an end
of misery (dukkha)”. For the second and third time also, when he saw the granary being
plundered, the king ordered likewise even. That minister also prohibited the king for the third
time also, saying: “O great king! Such a thing as offering charity is the doctrine of fools” and so
on. The king became disgusted saying: “Alas! I do not get to give my own belongings even; what
is the use of these evil companions to me?”, abdicated his sovereignty, became a recluse,
developed spiritual insight and visualised the silent buddhahood. he recited this stanza of
exclamatory joyous utterance reproaching that evil associate.

113.1. This is the brief meaning of that stanza:- One is and evil person, because of the
fact that he is endowed with evil heresy of ten bases; one is a person who sees disadvantage,
namely, because he sees the disadvantage of others also; in bodily misconduct and so on, he is
bent on badness; him, a young man of good family, pāpam sahāyam parivajjayetha should
completely avoid, since he is an evil companion; anaţţhadassim visameniviţţham, since he is one
who sees the disadvantage and bent on badness. Savam na seve is one should not associate with
him by way of oneself. If, however, one is under the influence of another person, it is asked:
„What is possible to be done?‟ Pasutam, intent upon, is: let out (pasatam), hung here and there
due to the influence of heresy; thus, is the meaning. Pamattam is: one whose mind is engrossed
(vossaţţha), in the strands of sensual pleasures: or who is devoid of developing merit. Such a sort
of companion as that, one should not serve, one should not keep companionship with, one should
not attend on. At any rate, one should wander alone like the horn of a rhinoceros.

The commentary on the stanza, beginning with pāpasahāya, has ended.

114. what is the origin of the stanza, starting with bahussuta? It is said that, formerly,
during the dispensation of Buddha kassapa, eight silent bodhisattas became recluses, fulfilled the
duty of going and coming back and were reborn in the celestial world; thus, being the beginning,
all the rest is but similar to what has been said in connection with the stanza, beginning with
anavajjabhojī. This, however, is the difference:- Having requested the silent buddhas to take their
seats, the king asked: “Who are you all?” They replied: “O great king! We are known as mush
learned (bahussuta)”. The king became delighted, saying to himself: “I am Suta Brahmadatta
(learned Brahmadatta) by name; I do not get contented with learning; now, I shall listen to the
preaching of dhamma with variety of methods in their presence,” gave them food-offering with
libation ceremony, entertained them, sat himself down is the presence of the eldest of those
monks at the end of their eating meals and made his request thus: “Venerable Sir! Please preach
the religious discourse”. The eldest silent buddha rose up after reciting thus: “O great king! may
you be happy; may you be free from lust”. The king invited the silent buddhas to the next-day
meal saying to himself: “This thera is not much learned; the second thera may be much learned;
tomorrow, I shall listen to his variegated preaching of dhamma”. In this way, the king invited
them all one after another until the turn of preaching of the last silent buddha arrived. They all,
also, rose up after reciting differently one foot of a stanza each and the remaining, resembling
that of the first silent buddha, in this way, namely: “May you be free from anger may you be
devoid of delusion; may you have no going; may you have no more existence; may you have
eliminated the rounds of rebirths; may you have no more substratum of rebirth; may you have
your craving desire (taņhā) obliterated”.

114.1. thereupon, the king began to ascertain the cause of their statement thus: “These
theras say: „We are very learned‟ not so is their discourse variegated; what is that said by these
theras?” Then, examining their statement: “Let there be extinction of your lust (rāga)”, the king
came to know thus: “When the lust is destroyed, hatred also, delusion also, and other forms of
depravity also get destroyed” and became delighted, saying to himself: “These monks are much
learned in spite of absence of explanation. just as also, indeed, when the great earth or sky is
being pointed out by a man with his finger, it is not just but a finger measure of space that is
pointed out; on the other hand, indeed, however, the whole earth and the entire sky has but been
pointed out; similarly, when one single matter is being pointed out by these theras respectively, it
so happens that unlimited matter has been pointed out”. Thereafter, the king, saying to himself:
To be sure, namely, I also shall become similarly much learned, aspired to become much learned
like those theras, abdicated his sovereignty, became a recluse, developed spiritual insight,
visualised the silent buddhahood and recited this stanza of joyous utterance.

114.2. This is the short significance of that stanza;- bahussutam, much learning; there are
two kinds of much learning: much learning in dogmatic literature, sufficiency in mastering the
meaning in the three piţakas, and much learning in penetrating realisation, by attaining the right
paths, their fruition and higher knowledge. Dhammadharo, the bearer of dhamma is versed in the
doctrine as handed down in the Canon. Uļāra great (or noble) is being endowed with but noble
bodily, verbal and mental actions. Paţibhāņavā possessor of ready wit, comprises befitting as
well as immoderate promptitude in dogmatic literature, if his knowledge of the piţakas shines.
He is a possessor of promptitude in interrogation, if the interrogation of questioning the meaning
as well as knowledge, characteristics, propriety and impropriety, shines. He is a possessor of
promptitude in achievement if he has penetratingly realised the sight paths and so on.
Bahussutam dhammadharam bhajetha mittam uļāram paţibhāņañantam connotes: one should
attend on such a great (or noble) friend as him, who is much learned, hearer of dhamma and
possessor of promptitude. Thereafter, aññāya atthñni, having known much welfare, in many an
aspect, either from the point of view of such varieties as: one
's own welfare, others' welfare and the welfare of both or from the point of view of exalted
welfare pertaining to the present existence as well as to the future existence due to the power of
that. Consequently, Vineyya kańkham, having dispelled doubts in such possibilities of doubt as:
“Did I, indeed, exist in the past period”, and so on, one becomes a person who had done what
ought to be done after the destruction of doubt, eko care khaggavisāņa kappo, one should wander
alone like the horn of a rhinoceros.

The commentary on the stanza,

starting with bahussuta, has
ended.

115. What is the origin of the stanza starting with Khīd̄dam rati? It is said that in Benares,
the king named Vibhūsaka brahmadatta, having eaten either rice-gruel (or rice-meal) rather early
in the morning, had himself adorned with different kinds of adornments, looked at his whole
body in his large mirror, removed whatever adornment he did not desire, and had himself
adorned with another adornment. While the king was donning thus one day, his meal-time
reached mid-day noon. With his bodily adornment unfinished as it was even, he wrapped his
head with a sheet of cloth, ate his meal and approached his sojourn for the day. Again also, he
rose up and as he was doing according as before the sun began to set. Similarly he did on the
second and third day also. Then, while he was thus devoted to decoration back ailment arose.
This idea occurred to him: “Indeed, alas! adorning myself with all my strength, I was not
contented in this making of adorning me and I had allowed my greed to arise; besides, this,
namely greed is an evil thing (dhamma), which leads one to purgatory (apāya); I must now
control my greed”. The king, then abdicated his sovereignty, became a recluse, developed
spiritual insight, visualised silent buddhahood, and recited this stanza:-

115.1. There, both the words khīd̄dā and rati had but been exp lained previously. Kāma
***(P.334) is the bliss of basic sensual pleasure. The basic sensual pleasures also, indeed, are
said to be bliss by being in the sphere of bliss. Thus, analañkaritvā (not having decorated) not
having made as fit (or proper), the sportful joy in this world of space; not taking thus, either as
this is satisfaction (tappaka) or as being excellent (sārabhūta). Anapekkhamāna is one who has
the nature of not longing, who is not covetous and free from craving by not adorning with it.
Vibhūsaţţhānā virato saccavādī is to be explained thus:- (vibhūsā) adornment, there is of two
kinds: household adornment and houseless adornment. Such adornment as garment, head-dress,
garland, perfume and so on, are known as householder's adornments. Such adornments as
begging bowl ornament and so on are known as houseless' adornments. Adornment itself is the
region of adornment. Therefore, by avoiding the adornments in three ways, one can become a
person who abstains from adornment. Because of not saying that is not true, one is said to be a
speaker of truth. Thus, the meaning should be seen accordingly.

The Commentary on the stanza,

beginning with Vibhūsaţţhāna,
has ended.

116. What is the origin of the stanza beginning with puttañca dāram? It is said that in
Benares, the king's son was crowned while still young, and ruled over his kingdom. Enjoying the
glory of sovereignty as in the story of the silent bodhisatta of the first stanza, thought one day
thus: “Ruling over my kingdom, I have done distress to many; what use is there to me with this
evil deed just for the sake of meals for a single soul? Now I am going to promote happiness”,
abdicated the sovereignty, became a recluse, developed spiritual insight, visualised the silent
buddhahood and recited this stanza of joyous utterance.

dhanāni (wealth) there, comprises such treasure as pearls,ruby, beryl, conch-shell, quartz,
coral, silver, gold, and so on. Dhaññāni (paddy grains) is of such seven sorts as rice (sāli), paddy
(vihi), barley (yava), wheat (godhuma), millet (kańgu), the bean (varaka), and kudrūsaka grain,
as well as the remaining such cereals as pulses and corn. Bandhavāni (kinsmen) is four kinds of
kinsmen by way of related kinsman, clan kinsman, friend kinsman, science kinsman.
Yathodhikāni (according to limits) is: those who but stood by way of each and individual limit:
The rest is but in the manner aforesaid.

The Commentary on the stanza,

starting with puttadāra, has
ended.

117. What is the origin of the stanza, beginning with Sańgo eko? It is said that in
Benares, there was a king by the name of Pādalola brahmadatta. That king, having eaten either
rice-gruel or rice-meal even early in the morning, would see three kinds of dancing damsels in
his three palaces. The three kinds, namely: the dancing damsels that arrived before the king, that
arrived simultaneously with the king, and that rose up at its own time. The king, one day, went to
the palace of young dancers even early in the morning. Those dancing damsels, saying to
themselves; “Let us bemuse the king”, performed such exceedingly delightful dancing, singing
and playing music as was similar to the celestial nymphs of Sakka, king of divine beings. The
king was not contented saying: “This display of the young damsels is not astonishing”, and went
to the palace of middle-aged dancing damsels. Those dancing damsels also did but likewise. The
king was not contented even likewise there also, went to the palace of old dancing women. They
also did but likewise. The king saw their dance resembling the sport of bones, due to their old
age, as they passed round beyond two or three of his royal circles, heard their singing also which
to him was not sweet, went but again to the palace of the young dancing girls and again to the
palace of middle-age dancing ladies, wandered round in this way also, did not feel satisfied any
and everywhere and thought thus: “These dancing ladies being desirous of bemusing me, similar
to what the celestial nymphs no to Sakka, king of divine beings, perform their dancing, singing
and playing music, with all their energy. But then, I have not been contented anywhere
whatsoever but increased my greed. This, namely, greed again is subject to reaching purgatory
(apāyagamanīyo dhammo). now, I am going to control my greed”. Having thought thus, the king
abdicated his sovereignty, became a recluse, developed spiritual insight, visualised the silent
buddhahood and recited this stanza of joyous utterance.

117.1. Its meaning is:- by the expression: Sańgo eso, one's own enjoyment is pointed out.
That, indeed, is (sańga) attachment, where living creatures get attached like an elephant which
had got into the mud. Parittamettha sokhyam (here, happiness is meagre) here at the time of
enjoyment of the five strands of sensual pleasure, happiness is meagre because of its inferiority
(or insignificance), either due to possibility of the arising of reversed perception or due to being
included in the action of those belonging to the sphere of sense experiences (kāmāvacera
dhamma). It is brief like the bliss of seeing the dance in the changing light flashed by lightning;
the statement made is thus: “Temporary (or for the time being)”. Appasādo dukkhamevattha
bhiyyo is to be explained here as this: “O monks! This bliss, indeed, that arises due to these five
strands of sensual pleasures is pleasant; this is enjoyment or satisfaction of sensual pleasures”;
thus, it has been said; that is this: “O monks! What, however, is the disadvantage of sensual
pleasures? Here, O monks! a young man of good family earns his livelihood by such a craft as
calculation”; thus, it is said to be misery here in such a manner as has begun in this way; in
comparison with that, it is meagre to the extent of a drop of water; then, indeed, misery is but
much more, like unto water; then, in the four great oceans. Therefore, this statement: “Affording
little pleasure, but misery here is even much more”. Galo etc (this is a fish-hook) having shown
the enjoyment or satisfaction, this is like a fish-hook by way of drawing away or pulling out,
such are (or so are) these five strands of sensual pleasures. Iti ñatvā matimā, a wise man knowing
thus, a person, who is wise and possessed of wisdom, having known in this way, eko care
khaggavisāņakappo, should wander alone like the horn of a rhinoceros having abandoned all this.

The Commentary on the stanza,

beginning with sańga, has ended.

118. What is the origin of the stanza, beginning with Sandālayitvāna? It is said that in
Benares, there was a king Anivatta Brahmadatta by name. He was beset by battle, got defeated,
began to do some other work, did not have it finished and did not recede. Therefore, people knew
him well in this wise. He went to his royal garden one day. On that occasion there arose a
burning fire. That fire went on burning dry as well as green grass, etc., without receding. Having
seen it, the king roused up memory-image of it (paţibhāganimitta) “Just as this burning fire,
exactly in the same way, eleven kinds of fire would go, without receding, burning away all living
beings, bringing about severe suffering; to be sure namely, i also would go, without receding,
burning all my depravity (kilesa), by means of the fire of knowledge of the noble (eight-fold)
path, similar to this fire for the purpose of the recession of this suffering (dukkha)”. Thereafter,
the king went out for a moment and saw fishermen catching fish in the river. One big fish which
had entered inside their net tore open the net and fled. The fishermen raised a cry thus: “The fish
had gone breaking then net”. The king heard that voice also and roused up memory-image
(paţibhāga nimittam), thus “To be sure, namely, I also would tear open the net of craving and
heresy by means of the knowledge of the noble path and go without any attachment”.
Consequently, the king abdicated his sovereignty, began to develop spiritual insight, visualised
the silent buddhahood, and recited this stanza of joyous utterance also.

118.1. Jāla in the second foot of that stanza is said to be a net made of twine. Ambu is
water; because it wanders about there, it is water-wanderer; this is the term for fish.
Salilambucārī is fish in the flowing water. or in that flowing water of the river, jālambhetvā
(having torn open the net), the fish that had gone ; thus, was the statement . In the third
foot, ̄dād̄dham is said to be the burnt place . Just as the fire does not recede again to the burnt
place and does not come any further there, similarly, with the fire of the knowledge of the noble
path; not receding to the place of burnt strands of sensual pleasures, it does not go there any
further; thus, the statement is made. The rest is in the manner aforesaid.

The Commentary on the stanza,

starting with sandāla, has
ended.

119. What is the origin of the stanza starting with okkhitta-cakkhu? it is said that in
Benares, a king, Cakkhulola Brahmadatta, by name, was ever engaged in seeing dancing damsels
similar to the king Pādolala Brahmadatta. This, however, was the difference Being discontented,
the king went hither and thither. This king, having seen this or that dancing damsel, became
exceedingly pleased, went about swelling up his craving (taņhā), by currently seeing the dancing
damsels. It is said that the king roused up his lust (rāga), when he saw another householder's
wife, who came to see the dance. Subsequently, the king became remorseful and again said to
himself thus: “Alas! I shall become a participant in purgatory swelling up this craving desire
(taņhā); now, I am going to control that craving”. The king then became a recluse, developed
spiritual insight, visual ???ance, condemning his own former practice and exhibiting the quality
contrary to that blamable practice.

119.1. Okkhitta-cakkhu, there, is the eye thrown downwards; having placed the seven
neck-bones serially one over the other, looking ahead just one yoke's length for the purpose of
looking about what to reject and what to accept; thus, the statement is made. Not knocking the
heart-bone with jaw-bone. Indeed, being with the down-cast eyes in this manner, it does not
happen to be befitting of a monk. Na ca pādalolo is not becoming as if one's foot (or leg) is being
itchy due to the desire to enter the centre of society in such a way as: second to one and third to
two; abstinence from wandering on a long journey and wandering without receding. Guttindriya
is out of six controlling faculties (indriya) since the controlling faculty of mind is separately said
here, it is well-guarded controlling faculty in the light of what else remains to be said.
Rakkhitamānasāno is thus:- mānasa and mānasāno are one and the same; they stand for
intentional mind; one to whom it is well-looked-after is known as rakkhitamānasāno, he whose
active mind is well looked after. In as much he is not plundered by all kinds of depravity (kilesa),
he is thus said to be rakkhita citta (a man whose mind is well looked after). Anavassuta (free
from leakage of lust) is abstinence form depravity (kilesa), in these or those objects of sense
(ārammaņa), by means of this practice . Aparīdayhamāno, not being burnt thoroughly, is not
being thoroughly burnt by the fires of depravity (kilesa). In other words, no leakage of lust
externally and not thoroughly burnt internally. The rest is as aforesaid.

The Commentary on the stanza,

starting with okkhittacakkhu,
has ended.

120. What is the origin of the stanza, starting with ohārayitvā? It is said that in Benares
there was another king also, Cātumāsika Brahmadatta, by name. That king used to go to sport
himself in his royal garden every four months. Entering his garden, one day, in the middle month
of the hot season, the king saw at the garden gate a Coral tree (pāricchattaka koviļāra), with its
full foliage of leaves and flower-blooming boughs and branches, took a flower and proceeded
into his garden. thereafter, saying to himself: “The first flower had been taken by the king” a
certain minister also plucking. Those who were not satisfied with flowers, took the leaves also.
That tree became shorn of flowers and leaves, with its bare body of trunk. Leaving his royal
garden in the evening, the king saw that leafless bare tree and thought thus: “What had been done
to this tree? At the time of my coming in, this tree was adorned with flowers resembling coral
gems, amidst jade-gem coloured leafy branches; at present, now, it has become flowerless”. Not
far from that very stumpy tree, the king saw a non-flowering tree completely covered over with
leaves. Having seen so, this thought occurred to the king: “This tree became the victim of many
people's greed due to its flower-bearing branches. On that account it reaches ruin in a short
moment. this other tree, however, on account of not causing greed, has stood even as it was. This
sovereignty also is desirable similar to the flowering tree. On the other hand, monkhood does not
provoke greed like unto a flowerless tree. therefore, as long as this (blooming tree) also is not
plundered like this flowerless tree, so long, this coral tree should be such that has gained its
foliage; similarly, I should become a recluse having been covered with yellow garment”. The
king, then, abdicated his sovereignty, became a recluse, developed spiritual insight, visualised
silent buddhahood, and recited this stanza of joyous utterance.

120.1. the meaning of this foot of the stanza, there, namely: Kāsāyavaţţho
abhinikkhamitvā connotes having gone out of the house, and become dressed in yellow
garments; thus, the meaning should be understood int his way. the rest is as aforesaid even; it is
possible to understand; it need not be told in extenso.

the Commentary on the stanza,

starting with pāricchattaka,
has ended.

121. What is the origin of the stanza, starting with rasesu? It is said that a certain king of
Benares, surrounded by young ministers bemused himself at the stone-slab lotus lake in his royal
garden. His royal cook took essence of all kinds of flesh, cooked an interim meal resembling
celestial food, exceedingly well-finished, and served the same to the king. getting covetous over
that meal, the king ate it himself without giving anything to anybody. While sporting himself in
the water of the lade, he went out at an extremely odd time and ate swiftly and quickly. In doing
so, the king did not recollect any one of those who had eaten together with him before. then,
afterwards, the king provoked reflection thus: “Alas! By me, an evil deed has been done, in that I
ate but alone, without remembering all people, being overwhelmed by the craving of tasteful
eatable; now I am going to control that taste-craving Irasataņhā)”. the king, then, abdicated his
sovereignty, became a monk, developed spiritual insight, visualised silent buddhahood and
recited this stanza of joyous utterance, reproaching his own previous practice and illuminating
the quality of its reverse.

121.1. Rasesu, there, in the tastes, connotes in the savories, of such varieties as: sour,
sweet, bitter, pungent, salt, alkaline, astringent and so on. Gedham akaram connotes not doing
covetousness, (or) not evoking one's eagerness; not provoking craving (taņhā); thus, is the
statement. Alolo (not eagerly greedy) connotes being undisturbed in different tastes in this
manner: “I shall taste this; I shall taste that”. Anaññaposī (one who does not nourish others) to be
rid of such people as should be nourished, co-residents and so on; contented with just supporting
his own body; thus, is the statement. In other words, just as formerly, in the royal garden, the
king was one who nourished others in his practice of making himself covetously eager for
tasteful eatables; without being thus, the king became greedy and made covetousness in tasteful
eatables; having forsaken that craving (taņhā), and by not upbringing another existence based on
craving, in future, he becomes a non-nourisher of others; thus, is the statement. Then, in other
words, all kinds of depravity (kilesa), are said to be aññe, others, due to ???breakage of
advantage; by not nourishing those kilesas, he is a non-nourisher of others; thus, is the meaning
here. Sapadānacārī (wandering from house to house serially) connotes wandering without
deviation, wandering successively; without discarding the serial order of houses, entering rich
family as well as poor family without any gap for collecting alms-food; thus, is the meaning.
Kule Kule appaţibaddhacitto (without the mind being bound to any family) connotes in such
families as the princely and so on, without the mind being hung clingingly to this or that family
under the influence of depravity (kilesa); being ever new similar to the moon; thus, is the
meaning. the rest is in the manner, aforesaid.

The Commentary on the stanza,

starting with rasagedha, has
ended.

122. What is the origin of the stanza, starting with: pahāya pancavaraņāni? it is said that
in Benares, there was a certain king who had gained the first successful stage of meditation,
(jhāna). In order to duly preserve his jhāna, that king abdicated his sovereignty, became a monk,
developed spiritual insight, attained silent buddhahood, and recited this stanza of joyous
utterance illuminating his own practice towards achievement.

122.1. pañcavaranāni, there, is but five kinds of hindrances. They are stated significantly
in the Uraga Sutta. Since they, however, hinder the mind just as clouds and so on hide the moon
and sun they are, therefore, said to be mental hindrances; pahāya, having forsaken and
abandoned them either by access jhāna, (upacāra), or full fixation of thought, (appanā); thus, is
the meaning. Upakkilese means bad deeds which approach the mind to make it suffer various
ailments; vatthopamādisu, the said covetousness and so on, otherwise. Byapanujja is having
uprooted; having forsaken by means of the right path of clear spiritual insight; thus, is the
meaning. Sabbe is without any remainder. Anissito is because of having forsaken the dependence
on heresy by means of the first stage of the right path to nibbāna, being thus endowed with
mental tranquillity (samatha), and spiritual insight (vipassanā). Having cut off by the remaining
stages of the right path to nibbāna those elementary sinehadosam, faults of affection; the lustful
craving; thus, is the statement. The self-same affection, in deed, is spoken of as the fault of
affection as the opposite of virtuous quality. The rest is in the manner as aforesaid.

The Commentary on the stanza,

starting with āvaraņa, has
ended.

123. What is the origin of the stanza, starting with: vipiţţhikatvāna? It is said that in
Benares, a certain king was one who had gained the fourth jhāna. In order to safeguard his jhāna,
that king abdicated his sovereignty, became a monk, developed spiritual insight, visualised to
silent buddhahood and recited this stanza of joyous utterance in order to illuminate his own
proper practice towards his achievement.

123.1. Vipiţţhikatvāna, there, is having made it towards the back, having discarded,
having forsaken; thus, is the meaning. Sukham dukkham is physical comfort an discomfort.
Somanassadomanassam is mental comfort and discomfort. Upekkham, equanimity, is the
equanimity of the fourth jhāna. Samatha (cessatin) is the very mental concentration of the fourth
jhāna. Visuddham is exceedingly pure because of being free from nine opposites of dhamma,
reckoned as the five hindrances, thought, investigation, zest and bliss; shorn of depravity
(upakkilesa), like unto cleansed gold; thus, is the meaning.

123.2. This, however, is the interpretation:- First of all, having made to be at one's back,
bliss and misery; the very approach of the first jhāna itself is misery (dukkha); the very approach
of the third jhāna itself is bliss (sukha); thus, is the significance. Again, carrying the said letter ca
from the former over to the latter, “semanassam demanassañ ca vipiţţhi katvāna pubbe va, first
and foremost having sent to the back mental pleasure and mental displeasure”; thus, is the help.
On account of that, mental pleasure at the approach of the fourth jhāna and mental displeasure at
the approach of the second jhāna; thus, it illuminates. Indeed, these are circumstances or matters
to be forsaken from the point of view of their manner (pariyāya) From the unchangeable point of
view, however, the first jhāna of misery (dukkha), the second jhāna of mental displeasure, the
third jhāna of bliss, the fourth jhāna of mental pleasure are matters to be forsaken. Accordingly
Buddha said: “He dwells absorbed in the first jhāna; here, the faculty of suffering (dukkhindriya)
ceases without any remainder”; beginning thus, the entire entity is stated in Aţţhasālinī
(Expositor) the commentary on Dhammasańgaha, the first of the seven books of the
Abhidhamma. Yathā pubbe va (even as before) is: in the three, namely, the first jhāna and so on,
having sent misery (dukkha), mental displeasure and bliss to the back, so also here, having sent
mental pleasure int he fourth jhāna to the back, by means of this proper practice, equanimity,
serenity (samatha), and purity had been obtained and he wandered alone, the rest is in the very
manner aforesaid.
 The Commentary on the stanza,
starting with vipiţţhi, has
ended.

124. What is the origin of the stanza, starting with: āraddhavīriyo? It is said that a certain
border king was great in knowledge but small in sovereignty with a body of army only a
thousand strong. One day, that king thought: “Although i am a small sovereign, nevertheless,
because of my possession of knowledge, I am able to capture the entire island of jambu”, sent a
messenger to the surrounding king thus: “Within seven days, give me either your kingdom or
battle”. Thereafter, that king made his own ministers assemble and said thus: “Without even
consulting you, a hasty act had been done by me; such a message had been sent to such a king;
what should be done, now?” Those ministers enquired thus: “O great king! Is it possible to ask
that messenger to turn back?” The king replied: “It is not possible; he must have gone”. The
ministers suggested thus “If it is thus and we were to be destroyed with you, indeed, in that case
it is miserable to die by the weapon of enemy; now, let us die striking each other; let us strike
ourselves and die. let us strangle ourselves; let us eat poison”. In this way, each and every one
among the ministers courted death only. Thereupon, the king said thus: “What use is there to me
with these? O ministers! Are there my soldiers?” Then the thousand soldiers stood up saying: “O
great king! I am the soldier; I am the soldier”.

124.1. The king, saying to himself: “I shall test these soldiers”, set up a huge funeral pile
and said; “O my friends! This has been done by me in haste. My ministers blame it; i shall
therefore enter the funeral pyre; who is going to enter along with me? With whom is my life to
be sacrificed?” On being told thus, five hundred soldiers stood up and said: “O great king! We
shall enter the fire”. Thereupon, the king said to the other five hundred thus: “My dears! This is
not a manly act; this is womanly conduct; moreover, a messenger had been sent to the rival king
by our great king. Those of us will fight with that king and kill him”. Thereupon, the king,
saying: “For my sake, you have risked your lives” armed himself by making a battle array of
four-divisions, marched on, surrounded by that army of one thousand and sat himself down at the
boundary of his kingdom.

124.2. That rival king also, having heard that matter, got offended saying to himself:
“Alas! that small sovereign does not proceed from my slave even”, took all his army and went
out to give battle. The small sovereign saw his rival king marching against him and said to his
body of strong army thus: “My sons! You are not many in number; all of you should combine
solidly, take hold of your swords and shields and march simply straight in front of this king
swiftly”. They did accordingly. Then, that army of his split in two and provided the chance. They
captured that king alive and handed him over to their own king who had arrived and said that he
himself would kill his rival. The rival king requested the small sovereign to spare his life. The
small sovereign spared the life of his rival king, let the latter take oath of allegiance to him,
brought the rival king under his influence, marched on, together with that king to another king,
stood at the boundary of the latter's kingdom and sent this message: “Give me either your
kingdom or battle”. That king surrendered his kingdom saying: “I am not capable of fighting a
single battle even”. By this means the small sovereign captured all the kings and succeeded in
seizing in the end the king of Benares also.
 124.3. Surrounded by one hundred and one kings, and administering the royal affairs as
the sovereign of the entire island of jambu, the former small sovereign thought thus: “Formerly, I
was a small sovereign, who has now become the king ruling over the entire region of Jambudīpa,
due to my own glory of wisdom? That wisdom of mine, however, is, indeed, associated with
material exertion; it is not in any way conducive towards aversion, and freedom from lust
(virāga); what if I were to seek the transcendental truth (lokuttara dhamma), with this wisdom.”
Subsequently, he handed over his sovereignty to the king of Benares, placed in the latter's charge
his own wife, children and district even, abandoned any and every thing, became a monk, began
to develop spiritual insight, visualised the silent buddhahood, and uttered this stanza of joyous
utterance, illuminating his own attainment of exertion.

124.4. āraddhavīriyo, there, connotes: one, whose exertion has begun to function. By this,
he pointed out the state of his own great exertion. Nibbāna is said to be absolutely advantageous
benefit (paramattha); paramatthapattiyā, for the attainment of that paramattha (nibbāna); The
attainment of best benefit, absolute advantage, is paramatthapatti (attainment of nibbāna). By
this, he showed the attainable fruition by means of the effort of exertion. Alīnacitto (sincere
minded) connotes: by means of this, the showed the sincerity of his mind and mental
characteristics supported by exertion. Akusitavutti (the habit of being never lazy) by this, he
showed his bodily ???offencelessness in such postures as standing, walking and so on.
Daļhanikkamo (firm exertion or endurance); by this, he showed his strenuous exertion which
occurred in this way: “Desirably skin and veins”; strenuously exerting this or that amongst or in
the successive or gradual training or discipline, “He visualised the exalted noble truth bodily
also”; thus, it is said. In other words, by this, he showed his exertion associated with the right
path to nibbāna. That also, was firm, as well, because of complete fulfilment of meditative
development, (bhāvanā), and endurance also, because of the going out of the opposites (or
reverses), in all aspects; therefore, him to whom there is firm endurance as well as the possessing
person can be said to be a “daļhanikkama (firm endurance)”. Thāmabalūpapanno is one who has
attained or become possessed of physical strength and intellectual power at the moment of
magga. In other words, he became possessor of vigourous strength; he who has attained the
strength of steadfast knowledge; thus, is the statement. By this, he proved his association with
strenuous effort, illuminating his exertion's association with his knowledge of spiritual insight.
The three feet of the stanza should also be interpreted by way of previous, middle and highest
exertion. The rest is in the manner aforesaid.

The Commentary on the stanza,

starting with āraddhavīriya,
has ended.

125. What is the origin of the stanza, starting with paţisallāna? The origin of this stanza is
like that of the stanza beginning with avaraņa. There is no difference. The commentary on its
meaning, however, is: Paţisallāna (seclusion or solitude) connotes seclusion after receding from
these and those aggregates of living creatures (sattasańkhāra); to be alone and physically
secluded, having resorted to one side; thus, is the meaning. Jhānam (mental seclusion) is said to
be Jhāna because of having burnt the enemy as well as because of meditation on characteristics
of sense-objects. There, the eight meditative attainments (samāpatti), are also said to be „jhāna‟
because of burning away such adversaries as hindrances and so on, as well as reflection and
meditation on such objects of contemplation as kasiņa aid and so on of kammaţţhāna. here,
however, the reflection on the sense-object of contemplation is meant. Ariñcamāno (not giving
up) is not forsaking, not letting loose this seclusion or jhāna in this way. Dhammesu connotes in
such dhammas as five aggregates (khandha) and so on, which reach spiritual insight; niccam
(permanence) is perpetually, always, constantly. Anudhammacārī is practising the dhamma of
spiritual insight accompanied by or affected with the occurrence in connection with those deeds
(dhamma). In other words, dhammas (in the deeds) here is:- dhamma refers to nine
transcendental dhamma; the dhamma which is in its direct order of those dhammas is thus
anathema (according to the law), this term is of spiritual insight (vipassanā). Although it should
be said as: “dhammānam niccam anudhammacārī, the practitioner of adherence to the truth of the
truths (dhamma), always”, it might have been said as “dhammas (in the truths)”, for ease in
composing the stanza, because of experience in inflections. Ādīnavam sammasitābhavesu (the
disadvantage in existences have been reflected upon) is properly observing such faults as
characteristic of impermanence and so on tin the three existences by means of that spiritual
insight (vipassanā), reckoned as practising according to the dhamma; in this way, achievement
has been made by means of this proper practice, reckoned as the spiritual insight (vipassanā),
which has attained the crest of physical and mental seclusion; thus, it should be stated; eko care,
one should wander alone, is thus; in this way, the interpretation should be understood.

The Commentary on the stanza,

starting with paţisallāna, has
ended.

126. What is the origin of the stanza, starting with taņhakkhaya? It is said that a certain
king of Benares circumambulated the city with his great royal pomp and power. People whose
hearts were bent upon the splendour of the king's body, although they were going ahead in front
of him, turned back and looked at him even; although they were going behind him and although
they were going on both sides of him, they did similarly. Indeed, naturally ever, people are never
satiated with seeing Buddha as well as with seeing the full moon, the mighty ocean and the king.
On that occasion, a certain house-holder's wife also happened to have gone up the palatial height
of her mansion, opened her window, and stood looking on. The king saw her, became attracted
by her and gave orders to a minister thus: “O minister! You should ascertain now whether this
lady is with or without her husband.” The minister found out that she was married and informed
the king thus: “Your majesty! The lady is with her husband”. Then the king thought to himself:
“These twenty thousand dancing damsels, resembling celestial nymphs bemused but me singly;
in spite of that, not contented, now, with this quantity, there arose in me craving for another
man's lady; that craving which has arisen is going to drag me down even into purgatory (apāya),”
saw thus the disadvantage of craving desire, said to himself: “I am, now, going to control the
craving”, abdicated his sovereignty, became a monk, gained spiritual insight, visualised silent
buddhahood, and recited this stanza of joyous utterance.

126.1.Taņhakkhaya (extinction of craving) there, is nibbāna; or the non-occurrence of the

craving desire (taņhā), over the noticing of its disadvantage. Appamatto (diligent, not negligent)
is one who is persevering and one who does good deeds duly. Anelamūgo (having a clear throat,
not dumb) connotes mouth not saying la la or not dumb; in other words, not dumb but articulate;
wise, clever; thus, is the statement made. One who has learning which promotes welfare and
happiness; thus, is sutavā (one who has learning) endowed with knowledge of canonical texts;
thus, is the statement. Satimā, (possessor of, or possessing mindfulness) is remembrance of such
events as deeds done long ago and so on. sańkhatadhammo (the nature of being well-done) is one
who had well-understood the dhamma, for the investigation of the dhamma. Niyato (is fixed or
assured) had attained the state of being assured by means of the noble path to nibbāna.
Padhānavā (possessing strenuous effort, padhāna), endowed with exertion which is the right
effort. this reading or text or context should be interpreted in serial succession. In this self-same
way, being endowed with such qualities as those diligence and so on, one becomes a possessor of
strenuous effort (padhāna), by means of the strenuous effort (padhāna), properly promoted by
motivated practice; it is constant because of well-arrived-at motivated practice by means of that
strenuous exertion; subsequently, one becomes a person who had mastered well the truth of self-
created things (sańkhatadhamma). Arahats are again, indeed, said to be the ones who have well-
mastered the truth of self-created things („sańkhatadhamma‟), because of their being reckoned as
such; this is as had been said by Buddha: “Here are many of those who are arahats or
(sańkhatadhammas) as well as those who are stream-winners, (sekkha)”. The rest is in the
manner, aforesaid.

The Commentary on the stanza,

starting with taņhakkhaya, has
ended.

127. what is the origin of the stanza starting with Sīhova? It is said that there was a far-
away royal garden of the king of Benares. The king rose up as early as possible, went to his royal
garden, descended from his conveyance, on his way there, went near the place of water saying to
himself: “I shall wash my face”. it happened that at that very place, a lioness gave birth to a lion-
calf and had gone out for food; the royal retainers saw it and informed the king thus: “Your
majesty! Here is a lion-calf”. the king said to himself: “They say that the lion is not afraid of
anyone”, and ordered to beat such things as drums and so on, in order to ascertain it. Although it
heard that sound the lion-calf slept on where he already was. Then the drums were made to be
beaten up to the third time; that little lion, on the third occasion, lifted up its head, looked at all
the crowd of people, and slept in that self-same manner. Then the king said thus:- “Let us go to it
until such time it's mother comes back”, went to it and thought thus: “In spite of the fact that it
had just been born, the little lion does not tremble and does not fear; to be sure, namely, I, also,
having discarded the tormenting craving (taņhā), and heresy (diţţhi), would not get worried nor
afraid”. Taking that object of contemplation, the king went on and saw again fishermen, who had
caught fishes, fastened the spread nets at tree-branches, and the very unattached wind going
through that spread net, and again took (for his object of contemplation), characteristic sign in it
thus: “To be sure, namely,I also, having split open the net of craving (taņhā), heresy (diţţhi) and
delusion (moha), go unattached similarly.”

127.1. Later, the king went to his royal garden, sat himself down on the bank of the
stone-slab-lotus lake, saw the wind-struck lotus flowers bending and touching the water, and the
same lotus flowers again standing at their original positions unsmeared by water after the wind-
blowing was over, he took up in it a characteristic sign thus: “To be sure, namely, just as these
lotuses, which sprung up in the water stand without being besmeared with water, similarly, I
also, born in the world should stand not being besmeared with the world.” The king bethought
himself again and again thus: “Just as the little lion, the wind and lotuses, similarly, I should be
fearless unattached and un-besmeared”, abdicated his sovereignty, became a monk, developed
spiritual insight, visualised silent buddhahood, and recited this stanza of joyous utterance.
 127.2. Sīha (lion) there, connotes four kinds of lion :- grass (tiņa) lion; yellow (paņ̄du)
lion; black (kāla) lion, and hairy (kesara) lion. Of them, the hairy lion or lion with mane, is said
to be chief; here, that mane-lion is meant. Vāto (wind) is of many a kind by way of the east
direction and so on. Paduma (lotus) in such colours as red, white and so on.
Amongst them any kind of wind and any sort of lotus is but fitting. There, wherefore, namely, is
fear, it is due to self-affection. Self-affection again, namely, is the stain of craving. That also is
due to greed whether connected with or without heresy or speculation. That greed also is but
craving desire (taņhā). there, in the case good people, however, it happens in the absence of
ascertainment and so on, due to delusion; delusion again is ignorance (avijjā). There the rejection
of craving (taņhā) is by cessation or meditative attainment (samatha); the rejection of ignorance
(avijjā), is by spiritual insight (vipassanā). Therefore, having forsaken self-affection by means of
jhāna (samatha), saddesu (amongst sounds) amidst impermanence misery and so on, Sīhe va
asantasanto (fearless like the little lion) forsaking delusion by means of spiritual insight; vāto va
jālamhi (like the wind in the net) in aggregates (khandha), abodes of sense (āyatana), and so on,
asajjamāno (being unattached or unstuck) having abandoned greed as well as heresy associated
with greed by means of the selfsame cessation (samatha); padumam va toyena (like the lotus
flower with water) unbesmeared by the greed of wealth of all existences. Here again, precept
(sīla) is the proximate cause of jhīma (samatha); cessation (samatha) is the proximate cause of
concentration (samādhi), concentration is the proximate cause of spiritual insight (vipassanā);
thus, when in this way two deeds (dhamma) are accomplished; three aggregates (khandha) are
simply accomplished. there, on account of the mass of or aggregate of precept (sīla), he becomes
bold or courageous. like the little lion, amidst sounds, he is not afraid of being desirous of getting
angry with the malicious bases. Like the wind in the net, having the nature of penetration, by
means of the aggregate or mass of wisdom he is not afraid of bring desirous of getting angry with
the malicious bases. like the wind in the net, having the nature of penetration, by means of the
aggregate or mass of wisdom he is unattached to such a diversity of objects (dhamma), as
aggregates (khandha) and so on. Like the lotus with water, he, being devoid of lust (rāga), by
means of the aggregate (or mass) of concentration (samādhi), he is not smeared (or stained) by
lust (rāga). Similarly, it should be understood as fearless, unattached and unsmeared in the light
of discarding (or forsaking) the three roots of evil deeds as well as craving and ignorance
(taņhāvijjā), as and when they occur, by means of cessation (samatha) and spiritual insight
(vipassanā), as well as by means of the mass (or aggregates) of precepts (sīla), concentration
(samādhi) and knowledge or wisdom (paññā). the rest is in the manner aforesaid.

The Commentary on the stanza,

starting with sīla, has ended.

128. what is the origin of the stanza, starting with sīho yathā? it is said that a certain king
of benares, went with his mighty army, taking the forest road, avoiding the road of major and
minor villages, in order to quell the border rebellion. On that occasion, however, at the foot of a
certain hill, a lion lay itself down, basking itself in the warmth of the rising sun. On seeing it, the
royal retainers informed the king. The king, saying to himself: “They say a lion is fearless”,
ordered to have the sound of drums, big and small, made; the lion kept itself lying as he had done
in the beginning. For the second time, the drums were ordered to be beaten, but the lion slept on
as before. For the third time the sound of drums was ordered to be made. Thereupon, the lion
stood up, established itself firmly on its four legs and roared the lion's roar saying to itself:
“There must be my enemy against me”. Having heard that lion-roar, army elephant riders and so
on dismounted from their elephants and so on and entered the grass and bamboo bushes and
jungles; The herds of elephants and horses fled in different directions. the royal elephant also
took the king away and fled pounding down jungles and bushes. the king, not being able to keep
his elephant under his control, kept himself hanging at a branch of a tree, dropped himself down
to the ground, and as he walked along a single foot-path, arrived at the residence of silent
buddha. there, the king asked the silent buddhas thus: “Venerable Sirs! Perhaps you had heard
sounds?” Their reply was in the affirmative. The king enquired as to what sounds they were. The
reply was: “First, the sound of drums, conch-shells and so on; later, the roar of the lion”. The
king asked: “Venerable Sirs! Were you not afraid?” their answer was: “O great king! We are not
afraid of the sound of anyone”. The king enquired thus: “Venerable Sirs! Are you, however, able
to make like this for me also?” They replied thus: “O great king! it is possible, if you would
become a monk”. The king promised to become a monk. subsequently, the silent buddhas made
the king monk and disciplined him in the least to be expected of good conduct (abhisamācarika),
That king also, in the self-same manner as told before, developed spiritual insight, visualised the
silent buddhahood and recited this stanza of joyous utterance.

128.1. Sīha (lion) there, is because of endurance, killing and swift speed, it is (lion) sīha.
Here, only the hairy mane-lion is meant. The lion is dāţhabalī, since it has the vigourous strength
of eyeteeth. The expression: pasayha abhibhuyya (overcome with force and vanquished) should
both be interpreted together with the grammatical word cārī, one who practises, as pasayhacārī
abhibhuyya cārī, one who overcomes with force and one who used to vanquish. In that context,
one is used to overcome by force, pasayhacārī, because of his behaviour of having controlled,
after having overcome with force. One is used to vanquish, abhibhuyyacārī, because of his
behaviour of having made mastery over, after frightening and vanquishing. That this is one who
is practised in overcoming with force, pasayhacārī due to physical strength; one is practised in
vanquishing, abhibhuyyacārī, because of his power. There, if any body should ask thus: “What is
a practitioner of overcoming and vanquishing?” That question should be answered thus: “One
who is used to overcome and vanquish the deer (or beasts of prey)”, after making, thereafter, the
genitive-case word migānam, ellipsis (or accusative case). Pantāni (remote) is very far (dūrāni).
Senāsanāni (monasteries) is dwelling places. The rest is in the self-same manner, aforesaid and is
possible to know, and so need not be told in extenso.

The Commentary on the stanza,

starting with dāţhābalī, has
ended.

129. What is the origin of the stanza, starting with mettam upekkham? It is said that a
certain king was one who had gained jhāna of loving-kindness and so on. That king, saying to
himself: “Sovereignty is detrimental to jhānic bliss”, became a monk, developed spiritual insight,
visualised the silent buddhahood, and recited this stanza of joyous utterance.

129.1. Mettā (loving-kindness) there, is the condition of having desired towards welfare
and happiness in such a manner as saying thus:- “May all living beings become happy!”, and so
on. karuņā (sympathy) is the condition of having desire to lead away the disadvantageous misery
in such a manner as saying: “Alas! Indeed! May they all be released from this misery (dukkha)”,
and so on. Muditā (joy) is the condition of having desire for the absence of disassociation with
welfare and happiness in such a manner as saying: “O you all living-beings! You are, indeed, full
of joy. You are glad very well and properly!” and so on. Upekkhā (equanimity) the condition of
being immensely indifferent to bliss and misery (dukkha), saying thus: “They will make
themselves manifest by means of their individual action”. However, for the sake of ease in
composing the stanza, having spoken of loving-kindness (mettā), with reference to the
proceeding, equanimity is mentioned and joy (muditā), again later. Vimutti (emancipation) is
that these four kinds also constitute emancipations (vimuttiye), because of the condition of
escape from one's own adverse actions (peccanikadhamma). Therefore, it had been said;
“Release of loving-kindness, equanimity and sympathy; indulging in joy (muditā), also, at a
time.”

129.2. Āsevamāno, there, connotes: the three by way of triplet or quadruplet jhāna; and
developing equanimity by the influence of the fourth jhāna. kāle (at a time) is having indulged in
(or practised) loving-kindness, and having arisen from the jhāna without zest (pīti) and indulging
in (or practising) equanimity even, is said to be “indulging in (or practising) either at a time (kāle
āsevamānā)”, to practise, or any convenient time. Sabbena lokena avirujjhamāno (unobstructed
by the whole world) is unobstructed by the entire world of living creatures in the ten directions.
Indeed, because of the state of development of loving-kindness and so on, living creatures are
not reluctant; obstruction and enmity towards living creatures cease. Therefore, it has been stated
“Unobstructed by the whole world (sabbena lokena avirujjhamāho)” this is the abridgement here.
In extenso, however, it has been said in the discourse on loving-kindness (mettā), and so on, in
Aţţhasālinī (the expositor) the commentary on Dhammasańgaha, the first of the seven texts of
Abhidhamma. The rest is but similar to what has been said.

The Commentary on the stanza,

starting with appamnññā, has
ended.

130. what is the origin of the stanza, starting with rāgañca dosañ ca? It is said that there
lived a silent buddha, Mātańga by name, the last of all silent buddhas in the neighbourhood of
Rājagaha. At that time, when our bodhisatta arose, the celestial beings, who came to offer in
honour to the bodhisatta, saw him and said: “O Comrades! Comrades! Buddha has arisen in the
world.” That silent buddha heard about it as he rose from cessation (nirodha) trance, noticed the
termination of his own span of life, went through the sky to that place of complete entrance to
nibbāna of the silent buddhas, which was a hill known as big cliff in the Himavanta mountains,
threw down the precipice the heap of bones of the previous deceased silent buddha, sat himself
down on the stone surface, and recited this stanza of joyous utterance.

130.1. There, in that stanza, lust, hatred and delusion (rāga, dosa, moha) have but been
spoken of in the Uraga Sutta (the serpent sermon). Samyojanāni (fetters) connotes seven fetters
of attachment; these also, having been thoroughly cut off by this and that right path (magga).
Asantasam jīvitasańkhayamhi, fearless at the complete extinction of life; (jīvitasańkhaya) is said
to be the breading to pieces of the dying mind (cuticitta). In that extinction of life again, he is
fearless because of having forsaken the longing desire for life in the thorough extinction of life.
To this extent, having shown his own element of nibbāna together with the residue of root of
existence (upādi), he passed away completely into entire nibbāna without any residue of root of
existence (upādi), at the end of reciting the stanza.
 The Commentary on the stanza,
starting with jīvitasańkhaya,
has ended.

131. What is the origin of the stanza, starting with bhajanti? It is said that in benares, a
certain king ruled over his prosperous conquered kingdom even in the manner said in the
beginning stanza. To him, violent ailment arose. Painful sensations occurred. Twenty thousand
ladies surrounded him and made shampooing of his hands and legs. His ministers thought thus:
“This king, now, would not survive; now, let us seek our own refuge”, went to another king's
presence and offered their services to get employment. they simply served there, but did not get
anything. The king sprang up from his ailment having survived it, and asked thus: “Where are
they of such and such a name?” Thereafter, the king heard about that occurrence, shook his head
and kept silent. those ministers, also, heard that their king had recovered from illness; not getting
anything there, being oppressed by paramount poverty, (paramena pārijuññena), came back but
again, paid homage to their king and stood on one side. On being asked by that king: “My dear
sons! Where have you all gone?”, they replied: “Having seen your majesty's weakness, wee had
gone to a district of such a name due to danger of livelihood”. The king shook his head and
bethought himself: “What if I were to show them that very ailment; how then? Would they do
thus again or not?” The king made a pretence of being sick demonstrating a painful sensation as
if he was afflicted with the relapse of his former ailment. The ladies surrounded the king and did
everything simply similar to what they did previously. Those ministers also as before made their
departures taking away with them many more men. In this way up to the third time the king
made everything resembling the previous doing. Those ministers also made their departures in
that self-same manner. thereafter, having seen his ministers come for the fourth time also, the
king became disgusted saying: “Alas! these ministers did a bad deed, in that they forsook me
ailing and made their departures without any regard for me”, abdicated his sovereignty, became a
monk, developed spiritual insight, visualised silent buddhahood and recited this stanza of joyous
utterance.

131.1. Phajanti (serve, attend on) is they attend on the king adhering themselves to his
body. Sevanti (serve) they go round about for the purpose of requesting in return what is to be
done with such submissive gestures as acts of clasped hands in adoration and so on. Kāraņatthā
(due to circumstances) is to those there is need (or reason). There is no other reason than
attending upon and serving: need simply in their reason; they serve on account of their need (or
desire); thus, is the statement. Nikkāraņā dullabhā ajja mittā, now it is difficult to get friends of
no need (or without reason), saying thus: “Beyond this shall we obtain anything?”, without cause
(or reason) on account of one's own gain in this way; exclusively (or entirely)

“A friend, who is helpful, a friend in

prosperity and adversity, a friend who
speaks of mutual benefit and a sympathiser
friend”.

by saying thus, it is difficult now to obtain friends endowed with noble friendship. Attaţţhapaññā
(self-standing wisdom) knowledge or wisdom of these people which stood in themselves. He
looks at his own need only, not another; thus, is the meaning. The reading is „attatthapaññā‟ also;
he looks at his own need (or desire) simply, not the need of others; thus, is the meaning of that.
“Diţţhatthapaññā, knowledge of the seen need”, this also, they say, an old reading. their
knowledge is in the need (or desire) now, that is simply seen; but not of the future; thus, is the
meaning of that. he sees or looks at the need or well-being of the present existence only but not
the well-being of future existence, thus, is the statement. Asuci (impurity) is one being endowed
with impure, ignoble, bodily, verbal and mental deeds.

131.2. khaggavisāņakappo (like the horn of a rhinoceros) is thus:- similar to cutting down
trees and so on with a sword, it roams about reducing to pieces and powder, hills and so on, with
its own horn; thus, is khaggavisāņa (rhinoceros' horn). Authority resembling poison is thus
(visāņa) horn. Like a sword; is thus (khagga), sword like horn. Of a beast whose sword-horn or a
beast who has sword-like horn, that beast is khaggavisāņa (rhinoceros); similar to that horn of the
rhinoceros is khaggavisāņakappa (like a rhinoceros' horn). Silent buddha resembles a rhinoceros'
horn, eko (alone), without a second, companionless, should wander about, live, turn out, get on
and keep going; thus, is the meaning.

132. Visuddhasīlā (pure precept) is: distinctively pure virtue; pure precept of the four all-
round purity. Suvisuddhapaññā (well-purified knowledge) is properly purified wisdom; such
knowledge as all-round pure right path, fruition, analytical knowledge and so on, because of the
fact that lust etc. had been avoided. Samāhita (well established, sam, well, brought properly)
mind placed in one's presence. Jāgariyānuyuttā (devoted to vigilance), wakefulness is vigilance;
passing beyond sleep; thus, is the meaning; the condition of being awake is vigilance; to be
accordingly yoked to vigilance is to be devoted to wakefulness. Vipassaka (one who sees clearly)
precept (or habit) of seeing distinctively as: “Impermanence, misery (dukkha) egoless (anatta)”;
they live promoting spiritual insight (vipassanā); thus, is the meaning. Dhammavisesadassī, (one
who sees the distinctive dhamma or good deeds) the precept or habit of seeing distinctively the
ten meritorious deeds, the four noble truths or the nine transcendental dhamma. Maggańga
bojjhańga gate (gone to the eight-fold noble path and the elements of wisdom), gone with (or by
means of) such noble-paths as right view and so on as well as such elements of wisdom or
knowledge as mindfulness and so on, properly yoked or well connected with the noble dhamma.
vijaññā (understood) is knowing with distinction, knowing or understanding; thus, is the
meaning.

133. Suññatāpaņihitañcanimittam (void, ???undespatched and signless), soul-empty

emancipation under the influence of clear insight into egolessness (anatta), undespatched
emancipation under the influence of clear insight into misery (dukkha), signless emancipation
under the influence of clear insight into impermanence. Āsevavitvā (having practised) having
caused to increase. Ye dhīrā (who are wise people), people who had done the accumulation or
preparation; jinasāsanamhi sāvakattam (discipleship in the conqueror's dispensation) the
condition of being a disciple, na vajanti (do not go), do not attain; those wise men who had made
their preparation, bhavanti (became) sayambhū paccekajinā (self sprung-up silent Conquerors)
silent buddhas who became thus but themselves.

134. What had happened? Mahantadhammā (great truths) fulfilled great preparations,
bahudhammakāyā (many bodies of truth) many a natural body of dhamma. Again also, what had
happened? Cittissarā (reigning ever mind) endowed with jhāna of mental course; thus, is the
meaning. Sabbadukkhoghatiņņā (crossed ever the flood of entire misery (dukkha), crossed over
and gone beyond the whole flood of rounds of rebirths, udaggacittā (be of elated mind) be of
tranquil mind, being mentally pleasant because of the absence of such depravity as anger pride,
and so on. Paramaţţhadassī (seer of absolute meaning) having the precept or habit of seeing the
absolute meaning, best significance by way of the five aggregates (khandha), twelve abodes of
senses (āyatana), the thirty-two characteristics (ākāra), truths (sacca), dependent origination
(paţiccasamuppāda) and so on. Sīhopanā (lion example) because it stood unshaken and fearless,
similar to a lion; thus, is the meaning. Khaggavisāņakappa (like the horn of rhinoceros)
resembling poisoned sword-beast's horn due to absence of organisation and society; thus, is the
meaning.

135. Santindriya (calm controlling faculty) tranquil by nature controlling faculty because
of non-occurrence of individual sense-object of such controlling faculties as eye and so on.
Santamanā (calm-minded is tranquil-minded, tranquil-by-nature-mental-intention because of
being without depravity (kilesa); thus, is the meaning. Samādhi (concentration) is; become one-
pointed mind properly. Paccantasattesu paţippacāra (proper practice or performance towards
living beings at the border) the precept or habit of proper practice with such feelings as pity,
sympathy and so on towards living creatures in the border districts. Dīpā parattha idha vijjalantā
(burning lamps here and elsewhere) like unto lighted lamps (burning in this world as well as in
the next world by doing deeds of assistance to the whole world; thus, is the meaning. Pacceka
buddhā satatam hitā me (these silent buddhas are of constant benefit) these silent buddhas,
permanently at all times practise for the welfare of the whole world; thus, is the meaning.

136. Pahīnasabbāvaraņā janindā (the rulers of people who had forsaken all hindrances)
those silent buddhas are the ones who had abandoned all the hindrances because of the fact that
they had forsaken all the five hindrances beginning with desire for sensual pleasures, etc., who
are, therefore, highest rulers of people. Ghanakañcanābhā (the glitter of solid gold) they do
become like unto the glitter of red gold which is the product of Jambu river (jambenada).
Nissamsayam lokasudakkhiņeyyā (undoubtedly well-worthy of gifts offered by the world)
definitely, befitting and well worthy to accept the best offering well solemnised of the people of
the world; worthy or deserving of accepting excellent offering, due to being devoid of depravity
(kilesa); thus, is the meaning. Paccekabuddhā satatappitā me (these silent buddhas are always
satiated) these buddhas who had achieved the knowledge of silent buddhahood being satiated
well benefitted and thoroughly accomplished always and at all times; in spite of being without
any nourishment for seven solid days, they are fully accomplished due to proper attainment of
fruition and cessation jhāna (or trance, nirodhasamāpattī).

137. Paccekabuddha (silent buddha) is individually alone, separate from omniscient

Buddha, dissimilar to other unique Buddhas. In other words, because it has been said thus:-
“Prefixes, indeclinable words and affixes or
endings, these three have the scope of neither
single nor many meanings; thus, the grammarians
say;”
pati became the main word due to the word pati's being a single prefix, to be rendered as lord,
because of his attainment of heavenly freedom, having accepted food even to a small extent of
many a donor. Likewise, indeed, having accepted his share of meal out of the food-load (or
food=bear), enjoyed his meal while the donor would be still seeing (or looking on) had
congratulations given to the donor by divine-beings, made the poor man in distress attain the
position of a banker, that very day by causing wealth counted in crores to arise; in the birth-story
of Khadirańgāra, having accepted alms-food given by bodhisatta, after treading upon lotus petals
which sprang up above the pit of burning embers of acacia firewood created by Māra, by
arousing pleasure of mind also with his going through the sky while the bodhisatta donor was
still looking on; also by provoking mental delight of the bodhisatta Mahājanaka as well as his
queen, with accepting the offering, after having come through the sky from Gandhamādana hill,
by way of satisfying the queen of king Mahājanaka and the sons of the chief queen Padumavatī;
so also in the absence of appearance of Buddhas, when famine danger arose in the whole of
Jambudīpa, the banker of Benares finished up his rice-paddy not only in the sixty thousand
granaries which were filled brimful and kept guarded, to avert (or for fear of) famine danger, but
also all the paddy grains buried in the ground, stored up to the full in thousand jars and the paddy
grains smeared all over after beating down with earth on all the walls of their palatial mansions
and there remained then just a measure of coconut shell only; thereupon, having this idea: “Let
us die today after eating this” arisen in his mind, the banker lay himself down, when a silent
buddha came from Gandhamādana hill, and stood at the door of the banker's house. The banker
saw the silent buddha, roused up his piety and scattered his food down into the begging bowl of
the silent buddha risking his life. The silent buddha went back to his residence, by means of his
own power enjoyed the meal-offering of the banker, who was still looking on, together with five
hundred silent buddhas. On that occasion, the rice-cooking vessel was kept closed. When hunger
arose to the banker who had gone off to sleep, he rose up and said to his wife thus:- “Please look
for just a scum of cooked rice in the meal pet”. That well-disciplined lady, without replying:
“Have you not given away all”, opened the lid of the cooking pot. That rice-pot, even
immediately, became brimful filled with sweet-scented sali-rice meal, resembling the bud of
jasmine flower. When she and the banker had satisfied their hunger, all the occupants of their
own house as well as residents of the whole city ate their meals. The place wherever cooked rice
was taken out by means of the ladle became filled up again. Sweet scented Sali rice-paddy
became full in all the sixty thousand granaries. All the residents of the entire Jambudīpa took
seedlings of paddy from the banker's house only and became happy. In this way and so on,
amongst the big bodies of many a living creature, whom they made to attain the heavenly
emancipation, properly protecting them all round and rendering them happy, he is a buddha who
had become lord and master; thus, is the silent buddha Paccekabuddhānam subhāsitāni (well-
spoken words of silent buddhas) is to be interpreted as: the words, spoken and said properly by
way of admonition and advice by the silent buddhas. Caranti lokamhi sadevakamhi (wandered in
the world including the divine world) is to be interpreted as: in the world of living creatures
together with the world of divine beings, they wandered and turned out; thus, is the meaning.
Sutvā tathā ve na karonti bālā (those fools who did not do likewise accordingly, after having
heard) is to be interpreted thus; those foolish people who did not do and bear in mind such words
as were well-spoken by the silent buddhas; te (they) those foolish people, dukkhesu (much
misery), in the misery (dukkha) of rounds of repeated rebirths; pumappunam (repeatedly) again
and again by way of springing up, caranti (wandered about) is turned out, occurred, ran about;
thus, is the meaning.

138. Paccekabuddhāna, subhāsitāni (well-spoken words of silent buddhas) is to be

interpreted as:- words spoken properly and told for purpose of escape from the four varieties of
purgatory (apāya). What happened? Avassavantam (outflowing) sweet words like small drops of
honey shedding down; thus, is the meaning. Ye paţipattiyuttā (whoever are yoked to the
attainment of practice) is to be interpreted as: wise people also, turning out in the proper
attainment of practice in pursuance of what they were told, after having heard such words as
were sweet, became the doors of words of advice; those wise people saccadasā (seers of truth)
who had seen the four noble truths, sapaññā (with wisdom) were with wisdom or knowledge;
thus, is the meaning.

139. Paccekabuddhehi jinehi bhāsitā (told by the conquerors who were silent buddhas) is
to be interpreted thus:- They are conquerors because they conquered and still conquer all kinds
of depravity (kilesa); spoken, said and preached by those conquerors, who were silent buddhas;
kathā uļārā (great preaching) is to be interpreted as:- turned out to be and became obvious (or
clear) and possessed of essence. Tā (that) that preaching, Sakyasīhena (by the Sākiyan lion) by
the Tathāgata Gotama, the lion of the royal Sakyan clan (or lineage) Abhinikkhamitvā (having
made the great renunciation) by having become Buddha; naruttamena (by the best of men) by the
best and highest of men, pakāsitā (made clear) pointed out and made obvious; thus, is the
connection. Why did He say thus?; “Dhamma-vijānanttham”, (for comprehension of the Truth),
in order to make known distinctively the ninefold transcendental Truth (dhamma); thus, is the
meaning.

140. Lokānukampakāya imanitesam (to them, these, through mercy towards the world)
due to sympathy with the world, in consequence of sympathy towards the world, to them these
words, these stanzas; paccekabuddhānam vikubbitāni (particularly performed for the silent
buddhas) distinctively done and told ; thus, is the meaning . Samvegasańgamativād̄dhanaţţham
(for the purpose of exceedingly increasing the remorse and dissociation) is to be interpreted as:-
for the purpose of increasing the remorse as well as for the purpose of increasing the detachment
of wise men, also for the purpose of increasing their state of being alone, for the purpose of
increasing their intelligence as well as for the purpose of increasing their knowledge or wisdom;
sayambhusīhena (by the Buddha-lion) is to be interpreted as:- having been without any teacher,
by having been born and become, getting penetrated simply by oneself; who was the fearless
lion, Omniscient Buddha Gotama, these words were pakāsitāni (clarified, made clear or
obvious); these stanzas were clarified, opened up and made obvious; thus, is the meaning. Iti
(thus) is the indeclinable adverb which means complete conclusion.

Thus, is concluded the Commentary on

the biography of the silent buddhas,
in the Apadānaţţhakathā (Apadāna
Commentary), for the unfolding splendour
of the peerlessly pure people.

........

3-1- Commentary on the biography of the

the thera Sāriputta.

3.1. In order to comment on the collection of stanzas connected with the biography of the
theras immediately following that, it is stated thus:- “Atha therapadānam suņātha, now, you all
should listen to the biography of the thera”, however, is such that it is current in many a
meaning, namely: time, firmness, designation, name-assignment, eldest and so on. Accordingly,
indeed, in such a context as: “therovassikāni pūtīni cuņņakajātāni, senior monks of many rains
(or years), rotten things, reduced to powder”, and so on, thera has reference to time;
therovassikāni refers to these who had spent their lent (or rains) for a long time; thus, is the
meaning. In such a context as “There pi tāva mahā, the senior monk also now is great”, and so
on, in firmness, firm practitioner or one of firm precepts; thus, is the meaning. In such a context
as: “Therako ayamāyasmā mahallako, this senior monk, venerable, is old” and so on, thera refers
to designation; it is a mere worldly designation; thus, is the meaning. In such a context as:
“Cundaţţhere Phussaţţhero, the thera Cunda and the thera Phussa,” and so on, the word thera
refers to name assignment, made name in this way; thus, is the meaning. In such a context as:
“Thero cāyam kumāro mama puttesu, among my sons, this young man is again the most senior”,
and so on, the word thera refers to eldest, the eldest youth; thus, is the meaning. Here, however
this word thera becomes proper in time and firmness. Therefore, one who stood for a long time is
thera, senior monk; or he is said to be a thera, senior monk, who is closely associated with much
qualities as precept, conduct, mildness and so on. Thera (senior monks) comprise thera (senior
monk) and thera (senior monk). Doing of deeds by the theras (senior monks) is Therāpadāna (the
biography of the senior monks); you all listen to that Therāpadāna (the biography of senior
monks); thus, is the connection. The stanzas starting with Himavantassa avidūre, Lambako nāma
pabbato (a hill named Lambaka Hanger, not far from the Himavanta mountain) constitute the
doings or biography of the Thera Sāriputta. The story of that venerable as well as of the Thera
Mahāmoggallāna should be understood thus:-

3.2. Long ago, it is said that counting back from this Kappa (aeon) a hundred thousand
kappas over and above one innumerable period (asańkheyya) ago, the venerable Sāriputta was
born in the family of an immensely wealthy brahmin family , and was known as the lad Sārada ,
by name. mahāmoggallāna was born in the family of a very wealthy householder and was known
as the householder Sirivād̄dhana , by name. Both of them also were playmates playing earth
powder together. Out of the two the lad Sārada, with the lapse of his father, managed the
******(p.372) that belonged to the family, went to seclusion one day, and pondered over thus:-
“There is certainty, namely, of death for those living beings; therefore, (it is proper that) after
having approached a recluse the path of emancipation should be sought by me.” He then
approached his friend and said: “My friend! I am desirous of becoming a recluse; what about
you? Will you be able to become a monk?” When his friend replied that he was not able to do so,
he said to himself: “Let it be, I alone shall become a monk”; he had his store-houses of gems and
other treasure opened, gave a great charitable offering to destitutes and travellers, went to the
foot of a hill and became an ascetic by way of renunciation. In the wake of his renunciation there
were to the extent of seventy-four thousand sons of brahmins who renounced the world and
became recluses. He caused the five kinds of higher knowledge and eight kinds of jhāna
attainment (samāpatti) to arise in him and intimated those plaited-hair ascetics also about
meditation exercises on objects for concentration (kasiņa). They all also developed the five kinds
of higher knowledge and eight kinds of jhāna attainment (samāpatti).

3.3. At that time, the Omniscient Buddha, Anomadassī, by name, arose in the world,
turned his excellent wheel of dhamma; transported the living creatures across the formidable
flood of the rounds of rebirths, one day, being desirous of making a helping hand (Sańgaha
kammam kattukāmo) towards the hermit Sārada and his resident pupils as well, went through the
sky alone, without any companion, having taken his bowl and robe, descended from the sky,
while the hermit was looking on, so that the latter may know Him to be Buddha and established
Himself on the ground. The hermit Sārada noted the characteristics of a great personage in the
body of the Master came to his decision saying: “This is but the Omniscient Buddha”, went
forward to meet Him prepared a seat and gave the same to Him. The Glorious One sat himself
down on the seat made ready for Him. The hermit Sārada took his seat at one, end in the
presence of the Master.

3.4. At that time, his resident pupils to the extent of seventy four thousand in number,
who had come back, bringing excellent of the excellent fruits of fruits which possessed tasteful
essence, saw the Master, had a look at the seating feature of their teacher as well as that of the
Master, ????? with that there was no one greater than you; this personage, however, is, we think,
superior to you, Their teacher replied thus:- “My pupils! What do you all say? Do you all desire
to equalise Sineru, Mount Meru, sixty-eight thousand yojanas high with a mustard seed? Do not
make me comparable to the Omniscient Buddha”. Then, those ascetics, having heard their
teacher's words, said to themselves: “Indeed this personage is such a most excellent person”, all
of them simply feel themselves down at the feet of the Master and worshipped Him.

3.5. Then, their teacher told them thus: “My dear pupils! To us, there is no righteous
offering befitting the Master; the Master on His part had come here at the time of wandering
about for alms-food; come, now, let us offer such righteous offering as is according to our
ability.” Saying: “Whatever excellent fruits or otherwise you have brought, bring them”, the
teacher-hermit had them brought, washed his hands, and himself put those fruits into the begging
bowl of the Tathāgata. At the very moment the Master accepted the fruits (or otherwise), the
divine beings threw in the ambrosia (or divine essence). The hermit himself even, filtered the
drinking water also and offered the same to Buddha. Thereafter, when the meal-eating was over,
and the Master was seated, their teacher sent for all his pupils and sat himself down in the
presence of the Master, speaking about memorable subjects of conversation. The Master
bethought himself thus: “Let my two chief disciples come with the congregation of bhikkhus”.
That very moment, the chief disciples came surrounded by a hundred thousand arahats, paid
homage to the Glorious One and stationed themselves on one side.

3.6. Thereupon, the hermit Sārada addressed his resident pupils thus: “Dear pupils!
Offering of honour should be made to the Master as well as the congregation of bhikkhus with
seats of flowers; therefore, bring flowers”. That very moment, they brought, by means of their
magical power, flowers possessing good colour and sweet scent, prepared a flower-seat, a yojana
in size, for Buddha, three gāvutas in size for the chief disciples, and half-a-yojana, etc. variety
for the remaining bhikkhus, and an usabha measure for the new (or young) clergy. When the
seats had been prepared, the hermit Sārada, raised his clasped hands in front of the Tathāgata,
and said; “Venerable Sir! Please get on this flower seat in order to benefit (or bless) me.” The
Glorious One sat Himself down on the flower seat. When the Master was seated, the two chief
disciples of His as well as the remaining bhikkhus sat themselves down on the seats arrived at by
(or arranged for) themselves individually. The Master entered upon the cessation jhāna
attainment (nirodha), in order to promote great fruition for those hermits. Having come to know
the fact that the Master had entered upon the trance, the two chief disciples as well as the rest of
the bhikkhus also, entered upon nirodha samāpatti. The hermit stood holding flower umbrella
over the Master for seven days without any interval (or break). The other hermits, having eaten
forest roots and fruits stood raising their clasped hands during the remaining time. With the lapse
of seven days, the Master woke up from his nirodha trance, and addressed His chief disciple, the
Thera Nisabhā thus: “You might do the thanks giving on the offering of flower seats to the
hermits”. The thera stationed himself on the knowledge of disciple's perfections, and did the
thanks-giving to them over the charity of their flower-seats. At the end of his religious discourse
(desanā), the Master addressed His second chief disciple, the Thera Anoma, thus:- “You, also,
rather preach the dhamma to these hermits”. He also, having investigated reflectively upon
Buddha's preaching, constituting the three piţakas and preached the dhamma to them. There was
no full grasp of the dhamma by the preaching of the two also. Then, the Master, having stationed
Himself in the sphere of Buddha, began to preach the dhamma. At the end of His religious
discourse, leaving aside the hermit Sārada, all the remaining seventy four thousand plaited-hair
hermits attained arahatship. The Master stretched out His hand to them saying: “Come, O
bhikkhus”, That very moment, they all became as if they were sixty-year old senior monks
bearing their eight-ecclesiastical essentials with their semblance of ascetics having disappeared.

3.7. The hermit Sārada, however, saying to himself thus: “It would be wonderful indeed
were I to become in future a disciple, like unto this thera Nisabha, of one of the Buddhas”,
became devoid of enlightened knowledge because of the arising of reflective thoughts and
unable to properly penetrate into the right paths and fruitions. He then paid homage to the
Master, and made his self-determined aspiration in that manner. The Master saw the state of
materialising unobstructedly, and predicted thus: “Hereafter, when a hundred thousand aeons,
(kappa), over and above an innumerable period of time, (asańkheyya), had passed over, he will
become the chief disciple of the Omniscient Buddha Gotama , by name , known as Sāriputta” ,
preached and proceeded into the sky , surrounded by His congregation of bhikkhus . The hermit
Sārada also , went to the presence of his associate Sirīvād̄dha and told the latter thus :- “Dear
friend! I have aspired for the position of chief disciple of the Omniscient Buddha Gotama who
would appear in future , at the feet of the Glorious One Anomadessī ; you also aspire for the
position (or rank) of second chief disciple of that Buddha” , Sirīvād̄dha, having heard that advice,
made a ground area of eight „karīsa‟ square measure of land levelled to become even surface at
the door of his own residence, strewed on it flowers with lāja, corn snappies, as the fifth, had a
pandal with blue lotus-roof built, had the Buddha's seat prepared, had the seats for bhikkhus also
prepared, made ready a great hospitality and honour, invited the Master with the hermit Sārada,
brought about a big charity for seven days, had the congregation of bhikkhus headed by Buddha
covered with garments of great value and made the self-determined aspiration to become the
second chief disciple. The Master saw the imminent materialisation, unobstructed, by the
aspirant, made His prediction in the manner, aforesaid, performed His thanks-giving over the
meal offering and made His departure . Sirīvād̄dha became glad and joyous , performed
meritorious deeds as long as he lived and was reborn in the celestial world of sensual sphere on
his second mental occasion (cittavāra). The hermit Sārada developed the four kinds of higher
life, brahma vihāra, and was reborn in the world of brahmās.

3.8. From that time onwards, the intervening deeds of both of them are not going to be
told. Even before the appearance of our Glorious One, however, the hermit Sārada took
conception in the womb of the brahmin lady Rūpasārī in the Upatissa village, not far from
Rājagaha. On that very day, his associate also took conception in the womb of the brahmin lady
Moggali in the Kolita village not far from the selfsame Rājagaha. Therefore, he was Moggallāna;
he was the son of the brahmin lady, Moggali; thus, he was Moggallāna. Or, he was born or given
birth to by the Moggali clan; thus, he was Moggallāna. In other words, when his mother was a
young girl, being told by her parents thus: “Do not spit out; do not spit out”, she became known
by the name of „Muggalī‟ due to such words of parents as that; he is the son of that lady
Muggalī; thus, he was Moggallāna. In other words, he was sufficiently capable in gaining,
undertaking and properly penetrating the right path beginning with sotāpatti, the first stage of
sanctification; thus, he was Moggallāna. It is said that those two families were simply close-
bound friends up to the seventh family succession. They gave pregnancy-protection to the two of
them on one and the same day only. They provided sixty six wet nurses to them when with the
lapse of ten months they were born also. On their naming day, they gave such a name as
Upatissa, because of his being the son of the brahmin lady Rūpasārī. To the other, because of his
being the son of the eldest family in Kolita village, they gave the name (as) Kolita. Both of them
also grew up surrounded by a large retinue each and when they came of age, they became
proficient in all kinds of sciences.

3.9. Then, one day, they saw the assembled large crowd of people witnessing the hill-top
(festival at Rājagaha, emerged wisely since they had reached full maturity of knowledge thus:
“All these people enter the jaws of death on this less side of the span of hundred years of life”,
grew remorseful, made their resolution saying: “By us the doctrine (dhamma) of emancipation
should be sought; indeed, in seeking the same also, it is fit (or proper) to obtain monkhood
singularly,” and became recluses in the presence of the wandering ascetic Sañjaya, together with
five hundred lads. Beginning from the time of their renunciation Sañjaya, became one who had
attained topmost in gain and fame. Even in a few days only, they wiped away parimajjitva) the
entire doctrine of Sañjaya, did not notice any essence there, because disgusted with it an kept on
asking monks and brahmins, who were popularly recognised as wise men, questions. The latter
could not satisfactorily answer whatever was asked by them. On the other hand, they themselves
solved problems of those others. In their quest for emancipation thus, they made mutual premise
thus:- “Between us, whoever achieved immortality first, he is, to inform the other, (or let him
intimate the other)”. By that time, however, our Master, having attained the highest
enlightenment of Buddhahood, first of all, was turning the excellent wheel of dhamma,
gradually, subdued the thousand plaited-hair ascetics headed by Uruvelakassapa, and was
dwelling at Rājagaha, when, one day, the wandering ascetic Upatissa, as he went to the ashram
of wandering ascetics (paribbājakārāma), saw the venerable thera Asajji wandering for alms-food
in Rājagaha, became piety-provoked, saying to himself: “Such a monk, endowed with
deportment, as this, had never been seen by me before; there ought to be, here, namely, together
with tranquil truth (santadhamma)”, followed after him from behind and behind, envying the
venerable, in order to ask him question. The thera also, having obtained his alms-food went to a
suitable spot (or sito). The wandering ascetic got ready his own paribbājakapītha, (the stool of a
wandering ascetic), and offered it to the thera. At the end of the latter's meal also, he gave the
thera water from his own goblet. Having thus done his duties due to a teacher, he entered upon
conversation together with the thera, who had done his meal business, and asked thus: “Either
who is your teacher? or whose doctrine (dhamma), pleases you?” The thera referred to
omniscient Buddha. Again, when asked by him “What proponent (or propagator) is, however,
your venerable Master?”; the thera, saying to himself: “I shall show this one the profundity of
Buddha's dispensation (sāsana)”, announced to him the fact of himself being new (or fresh) but
spoke to him the dispensed doctrine (sāsanadhamma), briefly and recited this stanza: “Whatever
phenomena (dhammā) that have foremost cause”, etc. The wandering ascetic having heard but
the first two feet of the stanza, became established in the path and fruition of the first stage of
sanctification (sotāpatti), endowed with a thousand methods. The other two feet of the stanza
came to an end at the time, when the listener had already ;became a stream-winner (sotāpanna).
At the entire end of the stanza, however, having become the stream-winner (sotāpanna), when
further distinctive preaching was not made, the wandering ascetic noted properly saying: “There
must be the reason here”, and asked the thera thus: “Venerable Sir! Please do not develop further
your teaching of truth (dhamma); so much even is enough, where does our Master dwell?” The
answer was in the bamboo grove (veļuvana). The wandering ascetic paid homage to the thera
with five kinds of postures, saying: “Venerable Sir! You please go ahead, I shall redeem my
pledge to my associate, and come bringing him with me”, circumambulated the thera, sent the
latter off and himself want to the retreat of the wandering ascetics (paribbājakārāma).

3.10. The wandering ascetic Kolita saw him coming, even at a far distance, said to
himself thus: “His facial complexion is not like this on other days; definitely, it must be that the
immortality (amata), has been achieved by this one”, and asked about the achievement of
immortality by him even after properly developing of that distinctive achievement. Upatissa also
confessed to his friend saying: “Dear friend! immortality (amata) has been achieved”, and recited
that very stanza even. At the end of the stanza, Kolita became established in the in the fruition of
the first stage of sanctification and asked thus: “Where is our Master?” The answer was:- “At the
bamboo grove, (Veļuvana)”. Kolita said: “Well then, my friend! let us go; We shall see the
Master”. Upatissa was one who honoured his teacher at all times also; there fore, making the
qualities of his teacher Sañjaya manifest, he was desirous of leading him also to the presence of
the master. His teacher, however, not desiring to become resident pupil due to his longing for
gain, declined to go along, saying: “Having been a water-jar, I am unable to become sprinkling
water”. The two, being unable to enlighten him with many a reason, went to the bamboo grove,
(veļuvana), together with two thousand five hundred such residential pupils that followed their
advice. The master saw them coming from afar even, said to Himself: “These two will become a
pair of my disciples; the chief and excellent pair”, preached the truth (dhamma), to their
assembly in the form of practice, established them in arahatship, and gave them full ordination
by letting them become monks of Come! Bhikkhu (ehi bhikkhu) category. just as it was to them
so also His chief disciples also, bowl and robe born of high magical powers but came simply.
The business of three higher paths, however, was not accomplished. Why? Because of the
greatness of knowledge of disciple's perfection.

3.11. of the two, the venerable Mahāmoggallāna, on the seventh day of his having
become monk, while doing his monk's duties (samaņadhamma), at the kallavāla village, in the
kingdom of Magadha, when he was suffering from sloth and drowsiness, he was stirred by the
master, who dispelled his sloth and drowsiness, achieved the three higher right paths while still
listening to the meditation exercise over elements (dhātukammaţţhān), and attained the head of
knowledge, pertaining to disciple's perfection. The venerable sāriputta, having spent half-a-
month after his having become a bhikkhu, while living together with the master in the cave dug
by hogs at Rājagaha, as he was preaching his own nephew, long-nailed wandering ascetic
(Dīghanakhāparibbājaka), he despatched his intelligence in conformity with his preaching and
attained the head of knowledge pertaining to disciple's perfection, like unto eating the meal
developed by another person. Thus, was the attainment to the head of knowledge pertaining to
disciple's perfection even in the vicinity of the Master by the two chief disciples.

3.12. Thus, the venerable Sāriputta, the possessor of knowledge, pertaining to disciple's
perfection, reflecting over thus: “By what deed was this achievement obtained?”, came to know
about it, recited this stanza beginning with: “Himavantassa avidūre, not far from Himavanta
mountain-ranges”, and so on, breathing forth this solemn utterance being influenced by zest and
mental pleasure. Therefore, it has been said:

141. “Hiimavantassa avidūre, lambako nāma pabbato,

Assamo sukato mayham, paņņasālā sumāpitāti”
Not far from Himavanta hill, stood a hill,
Lambaka by name;
For me a hermitage was well-built, the leaf-
hut well-created.

141.1. himavantassa, there, is to be explained as: snow is there to it; thus, possessor of
snow (hinavā), Avidūre (not far from) is near that Himavanta; the snow-bound frost forest; thus,
is the meaning. lambako nāma pabbato (hill known as Lambaka) is a hill mixed with earth, so
named. Assamo sukato mayham (a hermitage well-made for me) is in that lambaka hill (my
hermitage forest-residence was built for my purpose), quiet (or tranquil), all round; thus, is
hermitage (assama). or, there is no fatigue, no exhaustion to those who entered here; thus, is the
hermitage (assamo); that agreeable or pleasing forest-dwelling has been built properly; it was
built with such excellent characteristics as night-rest, day sojourn, privy, pandal and so on; thus,
is the meaning. Paņņasālā, (leaf-hut), is residential leaf-hall roofed with leaves and fragrant
reeds; thus, is the meaning.

142. Uttānakūlā nadīkā, supatiţţhā manoramā

susuddhapulinākiņņā, avidūre mamassamam.
Not far from my hermitage, is a river with
her embankment stretching out, delightful
landing place, strewn with sand, pure and
clean.

142.1. Uttānakūlā (stretching shore) is a shallow river. Supatiţţhā (good ghat) is excellent
landing place. Manoramā (pleasing to the mind) is adhering to the mind, endearing to the heart.
Susuddhapulinākiņņā (strewn with clean, pure sand) is: well strewn with sand similar to pieces
of dazzling white pearls, that had become cleaned; thus, is the meaning. That agreeable nadīkā
(small river) mamassamam (was near) not far from my hermitage; thus, is the meaning.
„Assamam‟ should be understood as ellipsis (or condense expression) in the locative meaning
with seventh case-ending.

143. Asakkharā a pabbhārā, sādu appaţigandhikā

sandati nadikātattha, sobhayantā mamassamam
No gravel grit, no sloping, good non-smelly,
small river flows there, making my hermitage
delightful.

143.1. Asakkharā (no gravel) there is devoid of gravel (or grit) since it has been said
“pulinākiņņā, strewn with sand”. Apabbhārā (no sloping) is devoid of abrupt slope, shallow
shore; thus, is the meaning. Sāduappaţigandhikā (good non-smelly) is good-tasteful water,
devoid of bad small, grace my hermitage; nadikā (rivulet) is small river; Sandati (flows) is turned
out to be; thus, is the meaning.

144, Kumbhīlāmakarā c'ettha, susumārā ca kaccapā,

sandatinadikā tattha, sobhayantā mama'samam.
here were alligators, sharks (makara),
crocodiles and tortoises;
there flowed small rivers, making my
hermitage pleasant.

144.1. Kumbhilā (alligator) there, is fish; makarā (shark) is fish and susumārā (child-
killer) is cruel fish, kacchapa (tortoise) is also fish; ettha (here) is in this river, that were sporting
themselves; thus, is the connection. Gracing my hermitage, nadikā (rivulet) small river; sandati
(flows) turns out to be; thus, is the connection.

145. Pāţhinā pāvusā macchā, balajā muñjarohitā.

vaggaļā papatāyantā, sobhayanti mama'ssamam.
Such varieties of fish as Pāţhīna, Pāvusa
balaja, Muñja, Rohita, vaggaļa swim about
and grace my hermitage.

145.1. Pāţhīna, Pāvusa Macchā, balajā, Muñja Rohitā and Vaggala are varieties of fishes
and aquatic animals; from here and there, all these of fish species papatūyoantā (falling down
and off) turning out to be along with the river, grace my hermitage; thus, is the meaning.

146. Ubhokūlesu (on both banks) there, is: on both sides of that river, permanently
pupphino (flowering) bloom-bearing and perennially-phalino (fruiting) fruit-bearing trees,
ubhato abhilambantā (hanging from both banks) stooping down on both banks of the river, grace
my hermitage; thus, is the meaning.

147. Ambā sālā ca Tilakā, Pātalī, sindunārakā;

dibbagandhā sampavanti, pupphitā mama-
assame.
Such trees as Mango (Amba) Sal (Sāla)
Tilaka, Pātali and Sinduvāraka, blooming
with flowers blow forth celestial sweet
scent towards my hermitage.

147.1. Ambā (mangoes) there, is: sweet lumpy mange; Sāls (Sal) is: Sal tree; Tilakā tree
and Pāţalī tree as well as Sindsivāraka tree; these trees at all times pupphitā, shed their flowers,
would be blooming. In my hermitage, sweet small, similar to celestial scent sampavanti (blow)
send their sweet smelling breeze from all the surrounding sides; thus, is the meaning.

148. Campakā Salalā Nīpa, Nāga Punnāga Ketakā;

Dibbagandhā sampavanti, pupphitā mama assame.
Such trees as Campaka, Salala, Nīpa, Nāga,
Punnāga and ketaka trees also emit sweet
 celestial scent, having bloomed flowers in
my hermitage.

148.1. Campaka tree, there, Salala tree, also Nīpa tree, whose flowers resemble gold
rings, Nāga tree, Punnāga tree, also the sweet-smelling ketaka tree, all these trees, pupphitā
bloom with flowers with smell similar to celestial scent, sampavanti (blow well) send out good
breeze of sweet scent.

149. Adhimuttā Asokā ca, Bhaginīmālā ca pupphitā;

Anlola Bimbijālā ca, pupphitā mama assame.
such flower-bearing trees as Adhimuttaka,
Asoka, Bhaginīmālā, Ańkola and bimbijāla
bloom forth in my hermitage.

149.1. There, the flower-bearing Adhimuttaka tree and flower-bearing Asokā tree as well
as flower-bearing bhagināmālā tree, flower-bearing Ańkola tree and also flower-bearing
bimbijāla tree; these trees bear flowers which grace my hermitage; thus, is the connection.

150. ketakā kandali ceva, Godhukā tiņasūlikā;

Dibbagandham sampavantā, sobbhayanti mama'ssamam
There Ketaka is the sweet scented ketaka shrub,
and kandali tree, as well as the Godhuka tree,
and also the shrub known as tiņasūlikā, emitting
smell like celestial scent, grace my hermitage.

150.1. There, the sweet-smelling ketakā shrub, the kandali and Godhukā trees as well as
Tiņa sūlika shrub, all these tree species, emitting celestial scent, grave my entire hermitage; thus,
is the meaning.

151. Kaņikārā Kaņņikā ca, Asanā Ajjunā bahū

Dibbagandham sampavantā sobhayanti mama'
ssamam.
Many such trees as Kaņikārā, kaņņikā,
Asanā and ajjunā emitting celestial scent
grace my hermitage.

151.1. These trees beginning with Kaņikārā and so on, gracing my entire hermitage emit
celestial scent; thus, is the connection.

152. Punnāgā Giripannāgā, koviļārā ca pupphitā

Dibbagandham sampavantā, sobhayanti mama'
ssamam.
The flower-bearing Punnāgā, Giripunnāgā
and koviļārā (coral trees), emitting
celestial scent, grace my hermitage;
 152.1. trees beginning with Punnāgā and so on, emitting celestial scent, grace my
hermitage; thus, is the meaning.

153. Uddālakā ca kuţajā, kadambā vakulā bahū;

Dibbagandham sampavantā, sobhayanti mama'
ssamam.
Many such trees as Uddālaka, kuţaja,
ladabā and Vakula, emitting celestial
scent, grace my hermitage.

153.1. Trees, beginning with Uddālakā and so on, emitting celestial scent, grace my
hermitage; thus, is the connection.

154. Āļakā Isimuggā ca, kadali Mātulungiyo

gandhodakena samvād̄dhā, phalānidhārayanti te.
Such shrubs, as Āļaka, Isimugga, kadali and
Mātulungi, develop scented water and
they bear fruits.

154.1. There, these shrubs beginning with Āļaka and so on, having developed (or become
replete with) such sweet scents as Sandal water, bearing gold fruits grace my hermitage; thus, is
the meaning.

155. Aññe pupphanti padumā, aññe jāyanti kesarī

Aññe opupphā padumā, pupphitā taļāke tadā.
At that time in the pond, there blossomed
such some lotuses as paduma, kesarī and
puppha.

155.1. There, Aññe pupphanti padumā is: in the pond near my hermitage other some
paduma lotuses bloom; some kesarī paduma lotuses; jāyanti spring up and come into being; some
opupphā, paduma lotuses shed their petals and hairy pollens; thus, is the meaning.

156. Gabbham gaņhanti padumā, niddhāvanti

mūlāliyo.
Sińghātipattamākiņņā, sobhanti taļāke
tadā.
Paduma lotus plants capture their buds;
roots of paduma lotus plants shoot down
deep; strewn with sweet-smelling petals;
they, at that time, grace the lake.

156.1. there, gabbham gaņhanti padumā is to be explained thus:- At the time of my

dwelling in my hermitage, having become a hermit, some paduma lotuses inside the lake capture
buds, blooms and so on. mulāliyo is: roots of paduma lotus plants; niddhāvanti, is, they go from
here, i.e. emerge from inside the mud like tusks of elephants; thus, is the meaning.
 157. Nayitā Ambagandhī ca, Uttalī bandhujīvakā;
Dibbagandhā sampavanti, pupphitā tāļake
tadā.
At the lake, then, there blossomed and
emitted celestial fragrance, such shrubs
as Nayitā, Abbagandhī and Uttalī as well
as Bandhujīvakā.

157.1. Tadā (at that time) is at the time I was dwelling there; all such shrubs as Nayitā,
Ambagandhī, ca, also, Uttalī and Bandhujīvakā, pupphitā, blossomed, near the lake and emitted
good fragrance, gracing it; thus, is the meaning.

158. Pāţhīnā Pāvusā macchā, Balajā Muñjarohitā

Samgulā Maggurā ceva, vasanti taļāke tadā.
At that time, these lived in the lake such
fishes as Pāţhinā, Pavusa, Balaja, Muñjaro-
hita, Samgula, and Maggura also.

158.1. Tadā (then) is: at the time of my dwelling there, fearless fishes beginning with
Pāţhinā and so on, lived, taļāke (in the lake).

159. Kumbīlā Susumārā ca, Tantigāhā ca Rakkhasā;

Oguhā Ajagarā ca, vasanti taļāke tadā.
At that time, there lived in the lake, such
aquatic creatures as alligators, crocodiles,
and such fish as Tantigaha, Rakkhasa, Oguha
and Ajagara.

159.1. Tadā (then) at the time of my dwelling there, taļāke (in the lake) near my
hermitage, there lived these aquatic creatures beginning with alligators, fish and so on without
fear and danger.

160. Pārevata Ravihamsā, Cakkavākā nadīcarā;

Kokilā suka Sāļikā, Upajīvanti tam saram.
There lived, depending upon that lake,
such birds as Pārevatā, ravihamsa (singing
swans), Nadīcarā Cakkavakā (the ruddy
goose, roaming about rivers), Kokilā
(cuckoos), Suka (parrots) and Sāļikā
(mynas).

160.1. There, near my hermitage, depending on the lake, lived such birds as Parevata
(doves or pigeons), Ravihamsa (singing swans or sun-swans), nadicaracakkavāka (river roaming
ruddy goose), Kokilā (cuckoo birds), Sukā (parrots) and Sāļikā (mynas). Those winged creatures
lived near that lake.

161. Kukuţţhakā Kuļīrakā, vane Pokkharasāţakā;

 Dindibhā suvapotā ca, upajīvanti tam saram.
Living near that lake were such birds as
those named Kukuţţhaka (crab-bird), Kuļīraka
(crab-bird), Pokkharasāţaka (a species of
crane in the forest), birds named Dindibha, and
Suvapota (young parrots).

161.1. there, Kukuţţhaka (crab-eating birds) winged creatures so named, Kuļīraka, (crab
birds) winged creatures so named, Pokkharasāţaka (lotus-garment crane) in the forest, dindimā,
the winged creatures and suvapotā (young parrots); all those winged creatures lived depending
upon that lake near my hermitage, thus, is the connection.

162. Hamsā Koñcā Mayūrā ca, Kokilā Tambaculakā;

Pammakā Jīvamjīvā ca, Upajīvanti tam saram.
Such birds as swans, herons, peacocks,
cuckoos, the copper-colour-crested-bird,
(Tambaculaka), the birds named Psmmaka,
and the pheasants (jivamjīva) lived
near that lake.

162.1. All these winged creatures beginning with swans and so on lived, looking after
their lives depending on that lake; thus, is the meaning.

163. Kosikā Poţţhasīsā ca Kurarā Senakā bahū;

Mahākālā ca sakuņā, upajīvanti tam saram.
Many such birds as owls (Kosikā), Poţţhasīsā,
ospreys (Kurarā), hawks (Senakā), and the
big black bird (Mahakāla) lived near that lake.

163.1. There, the winged creatures Kosikā (owls) Poţţhasīsā, by name, Kurarā (ospreys),
Senakā (hawks) mahākālā (the big black birds) which bahū (were abundant) on land, jīvanti
(lived), made their living near that lake.

164. Pasadā ca Varāhā ca, Camarā Gaņ̄dakā bahū;

Rohiccā Sukapotā ca, upajīvanti tam saram.
Many kinds of such beasts as Pasadā (spotted
antelopes), Varāhā (wild hogs) Camarā (yak
oxen) and the game anumal (aņ̄dakas), the
deer Rohicca and Sukapota lived near that
lake.

164.1. There, such beasts of prey as spotted deer tam saram, near that lake, (this word is
connected with the meaning, land) lived, looking after (their) lives; thus, is the meaning.

165. Sīhabyagghā ca dīpīca, acchakokataraccharā;

Tidhā pābhinnamātańgā, upajīvanti tam saram.
Lions, tigers and panthers, bears, wolves,
 hyenas, mātańga elephants with three different
varieties of bursting rut (tidhā pabhinna) lived
near that lake.

165.1. Such quadrupeds as lions and so on lived near the lake, devoid of danger; thus, is
the connection.

166. Kinnarā Vānarā cova, atho pi vanakammikā;

Cetā ca luddakā c'eva, upajīvanti tam saram.
Human-headed birds (kinnara), and monkeys
as well, and moreover, workers in woods,
(vanakammika), decoy-birds (cetā) and
hunters (luddakā), as well, lived near
that lake.

166.1. here, such of these and so named creatures as human-head-birds (kinnarā) and so
on, lived near that lake; thus, is the meaning.

167. Tiņ̄dukāni Piyālāni, madhuke Kāsumārīyo;

Dhuvamphalāni dhārenti, avidūre mama'ssamam.
Not far from my hermitage, such fruit-bearing
trees as: Tiņ̄duka, (fig), Piyāla, Madhuka, and
Kāsumāri, perennially (or permanently) bore
fruits.

167.1. There, these trees , beginning with Tiņ̄duka and so on , growing not far from my
hermitage, bore sweet fruits at all times during the three seasons, counted as snowy, sunny and
rainy seasons; thus, is the connection.

168. Kosambā Saļalā Nimmā, Sādu phalasamāyutā;

Dhuvam phalani dhārenti, avidūre mamassamam.
Such trees as kosomba, the sweet-scented
Saļala, and Nimma well-yoked with good
fruits, permanently bore fruits, not far
from my hermitage.

168.1. There, these trees beginning with Kosamba, and so on, whose fruits are tasteful,
sweet and most excellent, Samāyutā is (sam, well, properly āyuta, yoked) constituted or well
supplied, always bore fruits, adorned the neighbourhood of my hermitage; thus, is the meaning.

169. Harītakā āmalakā, ambajambuvibhītakā;

Kolā bhallātakā bhillā, phalāni dhāratanti te.
Those such trees as: yellow myrobalan tree
(Harītaka), embolic myrobalan tree (āmalakā),
the mango tree (Amba), the Eugenia tree,
(Jambu), Beleric Myrobalan tree (Vibhītaka),
the Jujulh fruit-tree (Kolā), the Marking
 Nut tree (Bhallātaka), the Bilva tree (Bhilla),
bore fruits.

169.1. Those trees, beginning with yellow myrobalan and so on which grew near my
hermitage bore fruits constantly; thus, is the connection.

170. Āluvā ca Kalambā ca Biļālī takkaļāni ca;

Jīvakā Sutakā c'eva, bahukā mama assame.
In my hermitage, there were many such plants,
as: Bulbous plant (Āluva), radish (Kaļamba),
tuber plant (Biļāli), tuberose (Takkaļa)
and the jīvaka plant as well as sutaka plant.

170.1. These slightly sweet root-fruits beginning with Āluva and so on, were plentiful
near my hermitage; thus, is the connection.

171. Assamassāvidūramhi, taļākāsum sunimmitā;

Acchodakā sītajalā, supatiţţhā manoramā.
Not far away from my hermitage, there
were well-created lakes with cool water,
crystal clear, delightful to the mind,
with their excellent landing spots.

171.1. there, Assamassāvidūramhi (not far from hermitage) near the hermitage,
sunimmitā (well created) (i.e. creatively made) facilitating good ascending and descending;
Acchodakā (clear water) transparently clear water; sītajalā (cool water) cold water; Supatiţţhā
(good ghat) excellent landing place; manoramā (delightful to the mind) lakes which please the
mind; āsum (were) became; thus, is the meaning.

172. Padumuppalasañchannā; puņ̄darikasamāyutā;

Mandālakehisañchannā, dibbagandho pavāyati.
These lakes, covered with red and white
lotus flowers, and yoked together with
puņ̄darika lotus as well as being covered
with mandālaka flowers, emit celestial
scent.

172.1. There, Sañchannā (well-covered) filled all round with paduma lotus and uppala
lotus flowers; puņ̄darikehi, with puņ̄darika lotus flowers , samāyutā (well yoked with) endowed
with; mandālakehi ca sañchannā (well-covered with Mandalaka flowers also) crowded with
forest of flowers, the lakes sent out breezes of celestial ??? ??? blew from all surrounding sides;
thus, is the meaning.

173. Evam sabbańgasampanne, pupphite phalite vane;

Sukate assameramme, viharāmi ahaŋ tadā.
At that time, I dwelt in the delightful
hermitage, well-built in the forest of
 flowers and fruits endowed with all
characteristics in this way.

173.1. There, Evam sabbańga sampanne, thus endowed with all characteristics, endowed
and all-round complete with all such details as rivulets (or rivers) and so on, with flower-
blooming, fruit-bearing trees becoming crowded-bushy jungle to constitute to, vane sukate in the
well-made forest, delightful; Assame (in the hermitage) in the forest abode; tadā (then) at the
time I was hermit, I lived (or dwelt); thus, is the meaning.

173.2. having pointed out the comforts of his hermitage so far, in order to show now his
own achievements of such quality as precepts and so on, he said thus:-

174. “Sīlavā vata sampanno, jhāyījhānarato sadā;

Pañcabhiññābalapatto, Surucināma tāpaso.” ti,
The ascetic named Suruci was, indeed, endowed
with precepts (Sīla), and duties (vata);
possessing jhāna, he was always joyous of
jhāna (achievement in meditation); he had
attained the strength of five kinds of
higher knowledge.

174.1. There, Sīlavā (possessor of precepts) is to be interpreted thus:- “Well-filled with

five precepts which are like the four peerlessly pure precepts associated with jhāna”; thus, is the
meaning. Vatasampanno is to be explained as: One who is endowed with undertaking upon
oneself the performance of duties saying: “Beginning from now, I shall not indulge in the five
strands of sensual pleasure of household life”. Jhāyād (meditator) one who has precept (or habit)
of jhāna, possessor of jhāna, with comprehensive insight of characteristics (lakkhaņa) and objects
of contemplation, (ārammaņa). Jhānarato (one who takes delight in jhāna) one who adheres to
joyfully in these jhānas; sadā (always) properly filled with. Pañcabhiññabalapatto (attained the
vigour of five kinds of higher knowledge) perfectly filled and endowed with strength of
distinguished knowledge, which is higher knowledge of five kinds counted as: Kinds of magical
power, divine ear, knowing the thoughts of others, recollection of previous residences, divine
eye; thus, is the meaning. Suruci nāma (named Suruci) is: having become the ascetic Suruci by
name, I lived; thus, is the connection.

174.2. Having pointed out his own achievement with this much, he recited this stanza and
so on in order to show his glory of assembly, thus:-

175. “Catuvīsasahasāni sissā mayham upaţţhahum;

Sabbe mam brāhmaņā etc. jātimanto yasassino,” ti.
Twenty four thousand pupils attended upon me;
all these brahmins of mine had good breeding
and were of good repute.

175.1. There, all these pupils of mine, the twenty four thousand brahmins were jātimanto
(possessors of birth) of good breeding, endowed with high birth; yasassino (well-reputed)
endowed with retinue, attended upon me, served me; thus, is the connection.
 176. Lakkhaņe itihāse ca, sanighaņ̄du sakeţubhe;
Pakakā Veyyakuraņā, Saddhamme pāranungatā.
They had perfected themselves in the brāhmaņa
lore (saddhamme), became versed in the lines
and words, (padapatha), of the vedas (padakā),
together with grammatical explanations, in the
signs and characteristics on palms (lakkhaņa), as
well as in traditional records (litihāsa), together
with gloss, (nighaņ̄du), and along with rituals,
(keţubha).

176.1. There, lakkhaņe (in signs) is to be interpreted as the science of palmistry. he

knows the signs and characteristics of all worldly men and women thus:- “They become
miserable or poverty-stricken when endowed with these signs; with these, they are well off or
happy”. The treatise which clarifies that is lakkhaņa. In that treatise of signs, (lakkhaņa). Itihāse,
traditional records, is to be explained thus:- In the treatise which appropriately illuminates the
stated words: “Thus, said this part; thus, stated this portion”. Pāramim gatā (gone to perfection)
is: gone to the end of the treatise on signs , (lakkhaņa), and the treatise on traditional record
(Itihāsa). The treatise which explained the names of trees , hills, and so on is said to be
„Nighaņ̄da‟ (gloss or vocabulary). „Keţubhe‟ (rituals) is the treatise which is the benefactor of
learned men in their functions suitable or otherwise . It turns out to be together with gloss
(Nighaņ̄du); thus, it is Sanighaņ̄du ; it turns out to be together with rituals (ketubha); thus, it is
Sakeţubha. They had gone to or attained perfection in those three vedas together with gloss
(nighaņ̄du), and rituals (keţubha); thus, is the connection. Padakā (versed in words) is to be
explained as: clever in such words as nouns, compound words, Taddhita participles, finite verbs,
kita or kitaka participles and so on. Veyyākaraņāni (grammatical explanations) is they are
experts in such treatises on grammar as Canda, Pāņinī, Kalāpa, and so on. Sadhammepāramim
gatā (they had perfected or accomplished themselves in their lore) is to be interpreted as: They
had attained, gone to the end and perfected themselves in the three vedas, the Brahmin lore, their
own lore (dhamma); thus, is the meaning.

177. Uppātesu nimittesu, lakkhaņesa ca kovidā;

Pathabyā bhūmantalikkha, mama sissā susikkhitā.
My pupils had been well taught in the science
of earth, ground and sky; they had become
specialists in the risen signs and characteristics.

177.1. There uppātesu nimittesu (risen signs) is to be interpreted as: in such signs as the
falling down of stars, earthquakes and so on, as well as in pleasant and unpleasant signs,
(nimitta), in the characteristics of women, men and great personages; kovidā (clever) is to be
learned. Pathabyābhūmantalikkhe (on earth, ground and in the sky) is on earth as well as on the
ground also in the whole world and in the sky as well; thus, every where in all respects had my
pupils been well trained (or taught).

178. Appicchā nipakā etc, appāhārā alolupāl

Lābhālābhena santuţţhā, parivārenti mam sadā.
 Their needs were few, they were mature in
knowledge, meagre was their nourishment;
they were greedless and contented whether
they gained or not. Constantly they were
around me.

178.1. There, Appicchā (few needs) is they would carry on even with inpayā, mature
endowed with a little knowledge or wisdom reckoned as maturity. Appāhārā (meagre
nourishment) is of one single meal, eating food once only; thus, is the meaning. Alolupā
(greedless) is no occurrence of greedy lust. Lābhālāhena with gain or otherwise) with gainfulness
or gainlessness; Santuţţhā, contented, these pupils of mine, delighted in mind; sadā, (always) at
all times, permanently; parivārenti (surrounded me) attended upon me or served me; thus, is the
meaning.

179. Jhāyī Jhānaratā dhīrā, santacittā samāhita;

Akiñcaññam patthayantā, parivārenti mam sadā.
They were with jhāna, delighted in jhāna
and firmly wise; they were tranquil in mind
and absorbed in meditative attainments; aspiring for nothingness, they always hung round
to serve me.

179.1. There jhāyī (with jhāna) is being endowed with perceptive indulgence in
characteristics, (lakkhaņa) and sense-object contemplation; or precept practice in jhāna.
Jhānaratā (to adhere to and take delight in jhāna) as well as in those. (Dhīrā (firmly wise)
endowed with firmness. Santacittā (tranquil mind) is mind at peace. Samāhitā (concentrated) is
one-pointed mind. Akiñcaññam (nothingness) the condition of having no bother (palibodha).
Patthavantā (aspiring) wishing. Agreeable were my pupils who always hung round me to attend
upon me and serve me; thus, is the connection.

180. Abhiññā pāramīppattā, pettike gocare ratā;

Antalikkhacarā dhīrā, parivārenti mam sadā.
They had attained perfection in higher
knowledge, were delighted in paternal pasture,
wanderers in the sky and firmly wise; they hung
round me constantly.

180.1. There, Abhiññāpāramīppattā (attained perfection in higher knowledge) is:- having

fulfilled and attained the entire end of perfection in the five kinds of higher knowledge; thus, is
the meaning. Pettike gocare ratā (delighted in paternal pasture) is to be interpreted thus:- Had
pleasure in the nourishment obtained without physical or verbal hint as approved by Buddha;
thus, is the meaning. Antalikkhacarā (wanderers in the sky) is going and coming through the
atmospheric sky; thus, is the meaning. Dhīrā (firmly wise) is to be interpreted as: become firm;
have the nature of not trembling amidst such dangers as lion, tiger and so on; thus, is the
meaning. Thus, had my hermits become, who hung round, attending always upon me; thus, is the
meaning.

181. Samvutā chasu dvāresu, anejā rakkhitindriyā;

 Asamsaţţhā ca te dhīrā, mama sissā durāsadā.
Well restrained were they at the six doors
free from craving with their controlling
faculties, well-guarded, they never got
mixed up, but firmly wise; my pupils were
difficult to attack and conquer.

181.1. There, samvutā (well restrained) is to be interpreted thus:- protected and guarded
doors, covered and closed or such six doors as eyes, etc., and with regard such six sense-objects
(ārammańa), as visible forms and so on; thus, is the meaning. Anejā is free from craving (taņhā);
rakkhitindriyā, such controlling faculties as eyes, and so on, guarded; asamsaţţhā (unmixed) is to
be explained as: not become mixed with relative householders; thus, is the meaning. Durāsadā
(difficult of attack) is to be explained as:- difficult for attack or conquest, unable to clash, attack
and conquer; unyoked; thus, is the meaning.

182. Pallańkena nisajjāya, ţhānacańkamanena ca;

Vītināmenti te rattim, mama sissā durāsadā.
My pupils spent their nights sitting cross-
legged, standing and walking to and fro.
They were unassailable, hard to conquer.

182.1. There, Pallańkena (cross-legged) is to be explained thus:- my pupils, with sitting

cross-legged, seated by binding things, avoiding lying down, with standing and walking to and
fro, atināmenti (spent) made to pass beyond, distinguishedly, the entire night; thus, is the
connection.

183. Rajanīye na rajjanti, dussanīye na dussare;

Mohanīye na muyhanti, mama sissā durāsadā.
In matters provoking lust, they were not
lustful; in things provoking anger, they
were not angry; in deludable affair they
were not deluded; my pupils were difficult
of attack and conquest.

183.1. Those agreeable pupils of mine who were hermits, rajanīye (in things dyeable) in
things liable to be lustful, na rajjanti (did not get dyed) did not arouse stainful lust. Dussanīye (in
hateables) in things which should be angry with, in basic things befitting to arouse hatred or
anger, na dussare (did not get offended) did not incur anger or hatred. Mohanīye (indeludable
affairs) in basic matters fit to get deluded, na muyhanti (they did not get deluded) they did not do
delusion; they became associated with knowledge or wisdom; thus, is the meaning.

184. Iddhim vimamsamānā te, vattanti niccakālikam;

Pathavim te pakampenti, sārambhena durāsadā.
Putting their magical power to test, they
turned out to be at all times permanently;
they made the earth quake; they were hard
to be conquered by quarrelling.
 184.1. Those pupils of min, niccakālikam vimamsamāmā putting to test permanently, at
all times (or constantly) by displaying such different miracles as “having been one and single,
which became many; after having been many, ******(p.401) become one and single,” in this
way they turned out to be; thus, is the connection. Those pupils of mine, having created earth in
the sky and in water, let their postures (iriyāpatha) shake (or move) Ārambhena is to be
explained as: by domineering and making quarrel, they are not to be attacked or conquered; thus,
is the meaning.

185. Kiļamānā ca te sissā, kīļanti jhānakīļitam;

Jambuto phalamānenti, mama sissā durāsadā.
While sporting, those pupils sported the
sport of jhāna; they brought the eugenia
fruit from the Jambu tree; my pupils were
difficult of attack.

185.1. Those pupils of mine, Kīļamānā (sporting) sported such sports as the first jhāna
and so on; they thus dallied and bemused themselves; thus, is the meaning. Jambuto
phalamānenti (they brought eugenia fruit from Jambu tree) is to be explained thus:- They went
by means of their magical powers and brought the jar-sized jambu (or eugenia) fruit from the
Jambu (or Eugenia) tree, a hundred yojanas in height in the Himavanta mountain ranges; thus, is
the meaning thus, is the meaning.

186. Aññe gacchanti Goyānam aññe Pubbanidehakam;

Aññe ca Uttarakura, esanāya durāsadā.
Some went to the West island; some went to
East island; some went to North island;
my pupils, difficult of conquest, went in
search (of necessities).

186.1. Amongst those pupils of mine, aññe (some) a few of them, Goyāna, (West island)
went to the island of Aparagoyāna; some of them Pubbavidehakam (to East island) went to the
island of Pubbavideha; some of them Uttarakurum (to North island) went to the island of
uttarakuru. They being difficult of conquest in these places, asanāya (in search of) they went in
order to seek their requisites (or necessities); thus, is the connection.

187. Purato pesenti khārim, pacchato ca vajanti te;

Catuvīsa sahassāni chāditam hoti ambaram.
They sent ahead before them their carrying-
pole and went behind it; the sky was covered
by twenty-four thousand hermits.

187.1. Those pupils of mine, in going through the sky, Khārim (carrying pole) sent ahead,
before them, their carrying-pole that would bear and bring back ascetic requisites, having first of
all sent forwards, themselves went behind that carrying-pole. Thus, by the twenty four thousand
hermits going in that manner, ambaram (the sky) the heavenly surface, chāditam (covered),
became hidden; thus, is the connection.
 188. Aggipākī anaggīca, danto-cukkhalikāpi ca.
Asmena koţţitā keci, pavattaphalabhojanā.
Some cooked their food on fire;
some ate raw without using fire;
some ate using teeth, like mortar and pestle;
some ate after crushing with stone;
some ate fallen fruits.

188.1. There, Keci (some) is: a few of my pupils; aggipākī (cookers on fire) ate after
cooking fruits and non-fruits, leaves, etc.; some anaggī (were fireless) ate but raw without
cooking on fire; some were teeth-employers; they ate after peeling the skins with teeth even.
Some were udukkhalikā (like unto mortar and pestle) they ate after pounding with pestle in
mortar. Some asmena koţţitā (were crushers by means of stone) they ate after beating or crushing
with stone. Some nourished themselves with self-fallen fruits; this, is the connection.

189. Udakorohanā keci, sayam pāto sucīratā;

Toyābhisecanakarā, mama sissā durāsadā.
Some were ??descenders down the water
evening and morning being delighted
in cleansing themselves; others were
makers of sprinkling water on their
bodies; so were my pupils, who were
difficult of attack.

189.1. Some of my pupils, who were difficult of attack, Suciratā (delighting in

cleanliness) desirous of purity, in the evening as well as in the morning, udakorohanā.
(??descenders down to water) they made their entry into the water; thus, is the meaning. Some
tovābhisecanakarā (doors of water sprinkling) did the sprinkling with water on themselves; thus,
is the meaning.

190. Parūļhakacchanakhalomā, pańka-dantā rajassirā

Gandhitā sīlagandhena, mama sissā durāsadā.
Grown-hair in armpits and nails got long;
teeth had turned tartar and head had become
dusty. But my pupils, difficult of attack
were fragrant with the scent of precepts
(sīla).

190.1. There, those pupils of mine, difficult of attack, kacchesu (in armpits) in both
armpits as well as on hands and feet; parūļhā (mounted) there had sprung up, long nails and hair;
thus, is the meaning. Due to absence of razor work, undecorated and unembellished; thus, is
what is meant. Pańkadantā (teeth turned tartar), teeth which had taken in dirty matter, because of
not making any washing with such dentifrice (or dental cleanser) as brick-powder, milk-stone
powder and so on; thus, is the meaning. Rajassirā (dusty head) their heads soiled with dust
(dhūlīhi) because of the absence of such toilet as smearing with oil and so on; thus, is the
meaning. Gandhitā sīlagandhena (fragrant with the perfume of precept),(sīla), had become sweet
scented every where in all respects with perfume of worldly precepts because they were endowed
with well connected precepts with jhāna, concentration and meditative attainments; thus, is the
meaning. Mama sissā du āsadā (my pupils were difficult of attack) would not be able to attack
and knock against my pupils, because of the fact that they were endowed with these said
characteristic qualities; thus, is the connection.

*****

191. Pāto va sannipatitvā, jaţilā uggatāpanā;

Lābhālābham pakittetvā gacchanti ambare tadā.

Having assembled even early in the morning, the plaited-hair ascetic whose
austere practices were obvious, announced their major and minor gains, went up
the sky then.

191.1. There, Pāto va sannipatitvā, having assembled early in the morning, the case-
ending „to‟ is employed here to express the meaning of the seventh post positions, even at the
time of sun-rise, they became grouped together in my presence. Uggatāpanā (practitioners of
highest austerity) obvious austerity-practitioner, stretched or spread out austerity-devotee. Jatilā
(plaited-hair ascetics) hermits who were braided-hair Lābhālabham pakittetvā (having made
obvious of the gains, small and large; tadā (then) at that time; ambare (in the sky) they went on
the heavenly surface; thus, is the connection.

192. Again making their qualities even to be clearly evident. recited the stanza, starting
with Etesam pakkamantānam. There either in the sky or on dry land, Pakkamantānam (departing)
going; etesam (their) of the hermits; there turned out to be a big noise born of reed robes, of the
ascetics; thus, is the meaning. Muditā honti devatā (the divinities became joyful) being well
satisfied with the sound of antelopes' skins of those hermits having turned out big noise in this
way, the divinities became delighted in mind saying: “Well-done, well-done, out lords!”, muditā
(glad) became satisfied; thus, is the connection.

193. Disodisam (directions and sub-directions) in those hermits; antalikkhacarā

(wanderers in the sky) those who went about in the sky, pakkamanti (departed) went to south
direction and sub-direction; thus, is the connection. Sake balenupatthaddhā (being endowed with
either their own bodily strength) or the vigour of jhāna; yadicchakam (wherever they wanted to
go) there and there even they went; thus, is the connection.

194. Again in order to make manifest their power even, recited the stanza beginning with
Pathavī kampakā etc. At that time ete (these) who wandered everywhere they wanted,
pathavikampakā (the earthquakers) these who could bring forth the quaking of earth,
nabhacārino (travellers in the sky) who wandered in the sky. Uggatejā (people of high power)
rising power, stretched or spread-out power; duppasahā (difficult of defeat) would not be able to
turn out to be after defeating and overwhelming; thus, is duppasahā, people difficult of defeat.
Sāgaro va akhobhiyā (undisturbed like the ocean) similar to the great expanse of water, the
mighty ocean not being disturbed and molested by others, they would not be disturbed and
shaken by others; thus, is the connection.
 195. Ţhānacańkamino keci (some were standers and promenaders) amongst those pupils
of mine, some hermits were endowed with such postures as standing and walking to and fro;
some hermits were Nesajjikā (sitters) endowed with sitting posture; some hermits were
pavattabhojanā (eaters of whatever turned out), those who nourished themselves with self-fallen
leaves; since they were connected with such qualities as said, they were difficult of defeat; thus,
is the connection.

196. Praising them all, he recited the stanza, starting with Mettavihārino. There,
mettavihārino is to be explained thus: They turned out themselves to be, they lived pervading
with loving-kindness, the symbol of affection saying thus: “May the unlimited number of living
creatures in hundreds of universes (or countless cakkavāļa) be all happy”, and so on, those pupils
of mine; thus, is the meaning. All those hermits were hitesī (seekers of welfare) bestowers of
benefits towards sabbapāņīnam (all living-beings) every creature. They were anattukkamsakā
(not self-praisers) free from pride and would not speak highly of themselves; navambhenti (they
would not reproach) did not think lowly kassaci (of anyone) any person whosoever; thus, is the
meaning.

197. Those pupils of mine, because of being associated with such qualities as precept,
concentration, and meditative attainments (samāpatti) achambhitā (were unshaken), free from
danger, resembling the lion-king; gajarājā iva, (king-elephant-like), similar to the elephant-king.
They were balamabā (possessor of strength) endowed with the strength of their bodies and
vigour of their jhāna; like unto the tiger-king, they were durāsadā (difficult of defeat) unable to
be knocked against; they came into my presence; thus, is the connection.

198. Thereafter, making manifest, by the pretext of showing his own power, recited the
;stanza beginning with Vijjādharā. There, knowers and reciters of charms, sorcerers (vijjādharā),
divinities of earth who dwell on trees and hills , Nāgā (dragons) serpents stationed on earth and
dry land , gandhabba (celestial musicians ) fierce rakkhasā , (ogres), kumbhaņ̄dā, guardian
divinities) Dānavā, (titans) who are capable of creating whatever they want and Garuļā (the big
birds) lived depending upon that lake; thus, is the connection.

199. Again also, praising the qualities of those self-same hermits, who were his own
pupils, recited these stanzas, beginning with: Tejaţā khāribhāritā. All that is but openly clear in
meaning. Khāribhāra is such ascetic requisites as bucket for drawing water out of a well, the
water-pot with long spout and so on.

207. Again also, making manifest his own qualities he recited the stanza, beginning with
Uppate supine ca pi. There, the explanation is thus:- Then, at the time of my hermithood, I was
the repository of all the sections of charms, signs and symbols, the course of knowledge, that
were current in the entire Jambudīpa, being well trained in foretelling over the signs and symbols
on the palms of hands and feet of all men and women, and also in foretelling about dreams and
their effects, because of my cleverness in reading the stars and planets and because I had become
accomplished in Brahmanic science, thus:- “The rising star of this young prince is pleasant or
otherwise”, and on being asked with regard the risen sign or symbol and the occurrence in
dream, thus: “This dream is auspicious; this dream is unfortunate;” Thus, is the connection.
 208. Making manifest his own exposition headed by;;the qualities of Buddha, he uttered
the stanza, beginning with Anomadassī. There, not low (or inferior) is Anomā. That Glorious
One is Anomadassī, because of His superior sight, namely, seeing and looking at all living
beings with His such eyes as: physical eye, celestial eye, universal eye, spiritual eye and
Buddha's eye. He is Bhagavā (Glorious One) under the circumstances of His having fortune (or
good luck) and so on. He is Lokajeţţho (world-eldest) because of the fact that He is the eldest
and most excellent of the world; there are three oldest oxen thus: the Usabha bull, Nisabha bull
and Āsabha bull. These, the eldest of a hundred oxen is Usabha; the eldest of a thousand oxen is
Nisabha; the eldest of a hundred thousand oxen is Āsabha; Narāsabho, the Āsabha-bull of men;
Sambuddha is He who had properly penetrated into every dhamma; vivekakāmo (desirous of
solitude) wanted to be single one, alone. Himavantam, went towards the Himalaya mountain
range; thus, is the connection.

209. Ajjhogāhetvā Himavantam (dived into Himavanta) having gone deep into the
vicinity of Himalaya, and entered it; thus, is the meaning. The rest is but clear.

210.1. Jalitam (burning) blazing or brilliant like the blue water-lily; hūtāsanam, the seat
of sacred sacrifice; ādittam (burning) like a mass of fire associated with light; gagane (in the sky)
like lightning that is shining like the stately Sal tree properly flowering, I saw the patron of the
world, seated; thus, is the connection.

213. (212-13?) The celestial being of the divine beings is Devadevo, the god of gods;
having seen that Devadeva, God of gods, Buddha, lakkhaņamupadhāresim, I closely observed
His characteristics, I investigated whether He was Buddha or not by making myself know the
thirty-two signs, symbols, or characteristics of a great personage of His. By that doing (or
circumstance) I saw the Conqueror, cakkhumam (sight possessor), owner of five kinds of eyes;
thus, is the connection.

214. Caraņuttame (on the most excellent feet) (caraņa), on the most excellent soles of His
feet. Sahassarāni, circular signs or wheel symbols are seen; when I saw in the Tathāgata those
characteristics of that Glorious One, niţţham gacchim (I arrived at my conclusion) I went
towards self-determination and became doubtless, thus, is the meaning. The rest is but clear in
meaning.

218. Sayambhu (self-become one) became but by themselves. Amitodaya (the place of
springing up) the rising of unlimited and incomparable qualities; these two words are but terms
of address (alapana). Imaŋ lokaŋ, this world of living creatures; sam (properly) well; uddharasi
(drew out or dragged out), having pulled out from the round of rebirths, let them arrive at the dry
land of Nibbāna; thus, is the meaning. All those living beings āgamma, having come for the sake
of seeing you, came, and Kańkhasotam taranti (cross the stream of doubt) went over beyond the
great flood of doubt; thus, is the connection.

219. Praising the Glorious One, the hermit recited the stanza beginning with: tuvam
satthā. There, Venerable Omniscient Buddha! You are Satthā (Master) the teacher of this world
together with the celestial world; you yourself being established as most excellent are Ketu
(banner) high; You yourself are dhajo, (flag) because you are manifestly established in the whole
world; You, yourself are yūpo, (sacrificial post) like the erected pillar, because you had risen up
in the three worlds; (pāńīnam (of living-beings), for all living creatures you, yourself are
parāyano (final end) relief, the highest or most excellent reachable place. You yourself are
patiţţhā (standing spot), place of protection; You; yourself are dīpo; (lamp) like an oil-lamp,
since you had dispelled the deluding darkness of the world; dvipaduttamo, (the most excellent
man), the most excellent and best among such bipeds as divinities, brahmās and human beings;
thus, is the connection.

220. Again, praising the Glorious One, even, uttered the stanza, beginning with Sakkā
samudde udakam. There, the water of the ocean, eighty-four thousand yojanas deep, would be
possible to pametum, to measure, by means of a peg; Venerable Omniscient Buddha! It is simply
not possible even, to pametave, measure as “So much in size or quantity”, Your knowledge; thus,
is the meaning.

221. Having placed tulamaņ̄dale in t he measuring hall, weighing cage, it is possible to

bear the weight of earth; Venerable Omniscient Buddha! It is not at all possible to weigh Your
knowledge.

222. Venerable Omniscient Buddha! It might be possible to measure ākāso (sky), the
entire open space, either with rope or finger, Your sky-like knowledge and wisdom, however,
could not at all be pametave, measured; thus, is the meaning.

223. Mahāsamudde Udakam, water of the great ocean, eighty four-thousand-yojanas-

deep ocean. Akhilam udakañca, unfallen water, four nahutas over and above two hundred
thousand yojanas in expanse; akhiļam; akhiļam pathavim, unfallow land; jahe (would forsake)
might abandon, might go beyond, might make equal, Buddha's knowledge, upādāva (having
regard) having taken, might weigh, might balance. upamato (as example), by way of illustration;
na yujjare (should not be yoked), might not be placed together; His knowledge is but much more;
thus, is the meaning.

224. Cakkhuma (O Eye-owner!) O Possessor of five kinds of eyes! This is word of

address. Sahadevehi, together with the celestial beings, of the current world; it is a possessive
word in the locative sense; inside the world together with the heavenly world; yesam, whosoever,
of this number of living-beings, the mind happens (pavattati). Etc, these, so many living beings
with their minds, in Your knowledge, antojālagatā, gone into the net, in the net of knowledge,
had entered inside; thus, is the connection; You look at all living beings by means of Your net of
knowledge; thus, is the meaning.

225. Venerable Sabbaññū. Omniscient Buddha! Yena ñāņena (by which knowledge) by
proper association with four right and noble paths, bodhim patto (attained wakefulness) achieved
nibbāna, the most excellent of every thing, asi (were) became; by that knowledge, paratitthiye
maddasi (You trampled down other heretics) overwhelmed other religious leaders; thus, is the
connection.

226. In order to make clear the praise-making, done by that hermit, the theras of
collecting together of the dhamma, the theras of the first Buddhist Council, said thus: Imā gāthā
thavitvāna. There, imā gāthā (these stanzas) is with so many stanzas; thavitvāna (having praised)
the hermit, suruci, by name, having made the eulogy; Sesaţţhakathāsu, in other commentaries,
however, there came thus:- “Sāradalmāņavo, the lad Sārada”. That word is the measure or limit,
which is but the reading (or reader) according to aţţhakathānaya, the commentarial method. In
other words, one who might have good, delightful or pleasant wish or desire to have Nibbāna as
his resting place; thus, he is Suruci (good pleasure). One who proceeds, goes and turns out to be
with subdued sense-faculties, thus, is Sārada (subdued going). Thus, both also are his name even.
That hermit Suruci, having spread the antelope's skin, sat himself down; having avoided such six
faults of sitting as being too near and so on, Sārada took his seat; thus, is the meaning.

227. The hermit who was seated there, praising the self-same knowledge of that Glorious
One, uttered the stanza, beginning with cullāsītisahassāni. There cullāsītisahassāni is eighty-four
thousand; girirājā (monarch of mountains) is the hill-king Meru; Mahaņņave is in the ocean;
ajjhogāblo, (dived into) is: dived deeply into, entered; tāvadeva (that much even) such quantity
as eighty-four thousand; accuggato (excessively gone up) now is said to be having gone up
excessively; thus, is the connection.

228. Tāva accuggato, like that Neru or Meru mountain had gone up to excessive heights;
that great Neru or mighty Meru āyato had extended, in height as well as in breadth in this way,
the great Neru king is a hundred thousand crores by way of variety of reckoning; cuņņito (was
made into pieces and powder).

229. Venerable Omniscient Buddha! When your knowledge is placed in the high numeral
of lakh, when place dafter making droppings one by one of your knowledge as either hundred or
thousand or a hundred thousand, that very powder of the great Neru might go exhausted, it is not
in the least possible pametave (to measure your knowledge) to calculate the quantity of your
wisdom; thus, is the connection.

230. Sukhummacchikena (fine fish-not) whoever were to parikkhipe (surround) make

circumspection from all sides by surrounding the water of the entire mighty ocean with a not of
fine holes (or very small holes), when thus circumspected, whatever creatures who were born in
water all of those aquatic beings, siyam (would be), would become gone into the net; thus, is the
meaning.

231. Pointing out that illustrative comparison, he uttered this stanza beginning with Tath
eva hi. There, just as aquatic animals become gone into the net, so also, O Great Hero! Mahāvīra
(Great Hero! Maker of exertion for the achievement of great Buddhahood! Whoever are puthu,
many, titthivā (heretics), makers of wrong views, diţţhigahaņapakkhandā having entered the
forest-jungle reckoned as heresy, parāmāsena, due to the characteristic handling from the point
of view of sincerity or otherwise, mohitā, were deluded or befuddled or covered up.

232. Suddhena (with purity) is with your knowledge free from impure depravity (kilesa);
anāvaraņadassinā (by the unobstructed seer) by One who has the precept or habit of seeing
without obstruction all the truths, (dhamma); etc. (these), all heretics; antojālagatā (gone into the
net), or, who had been made to enter the inside of knowledge-net, likewise; thus, is the
connection. Nāņam to nātivattare ;(they could not surpass your knowledge) those heretics could
not go beyond your knowledge; thus, is the meaning.
 233. At the end of his having spoken in praise of the Glorious One in this way, he recited
this stanza, beginning with: Bhagavā tamhi samaye, in order to show his effort of making his
own explanation. There, at whatever time the hermit praised the Glorious One, at that time of the
termination of praise, the Glorious One, Anomadassī, who was reputedly with such a retinue as
would be beyond calculation, because of His having conquered depravity, (kilesa), Māra etc., is
jina, the conqueror. Samādhimhā (from concentration), having risen up from His engrossed
concentration (samādhi), He looked at or surveyed with his divine eye, the entire Jambu island;
thus, is the connection.

234.5. The disciple, Nisaba, by name of that Glorious One Anomadassī, munino, of the
sage, who was endowed with such knowledge, as was reckoned to be mona, santacittehi, (with
tranquil thoughts), with mind devoid of depravity (kilesa), tādihi, with such ones as arahats, who
had exhausted their cankers (āsava), because of their untrembling (or unperturbed) nature amidst
desirables and undesirables; suddhehi (with the pure things), associated with perfectly pure
bodily actions and so on, with such achievements as six kinds of higher knowledge, with the
nature of not being perturbed or agitated by the eight kinds of ups and downs of life
(lokadhamma), surrounded by a hundred thousand; aññāya (having known), having come to
know the mind of Buddha, upesi (approached), went near the patron of the world, at that self-
same time; thus, is the connection.

236. They having come in that manner tattha (there) to the vicinity of the Glorious One;
antalikkhe (in the atmosphere) stood in the sky and circumambulated the Glorious One, They all,
pañjalikā (clasp-handed) worshipping from the sky and otarum (descended) went down to the
presence of the Buddha; thus, is the connection.

237. Again, in order to make manifest the making of the early portion of the giving of
explanation, he uttered this stanza, beginning with Sitam pātukarī. All that is but clear.

241. Yomam pupphena, the hermit whose mind was pleased with me or who roused up
his pious mind in me, honoured me by offering many a flower; anuthavi, he praised my
knowledge again and again; tamahaŋ kittayissāmi, I shall make manifest (or clear announcement
of), that hermit; mama bhāsato suņotha (make yourself minded), make within your hearing the
words spoken by me.

250. Pacchime bhavasampatte, thus, the Glorious One said in order to give his
explanation (or make His prophecy). There, pacchime (at last), when the existence which became
final had reached. Manussattam (human status), gamissati, will go to the birth as a human being;
he will be reborn in the human world; thus, is the meaning. The brahmin lady Sārī, so named
because of possessing such essence as the essence of beauty, the essence of wealth, the essence
of age, the essence of family, the essence of luxury, the essence of merit and so on, will bear in
her womb.

253. Aparimeyye ito kappe, immeasurable kappas hence, thus, He began the root or
origin of His prophecy (byākaraņa). Here, the perfection of the two chief disciples are fulfilled in
the long period of one innumerable aeons and a hundred thousand aeons (kappas); in spite of
being so, for the sake of ease in poetic composition of the stanza, it was thus said with reference
to intervening aeons (antara kappa); thus, it should be looked at.
 254. The prophecy (byākaraņa) is given thus:- “He will be chief disciple known by the
name of Sāriputta”. Having given the prophecy (byākaraņa), praising him, that Glorious One said
thus: “Ayam Bhāgīrathī” and so on; this first great river, known as Bhāgīrathī, among these five
rivers, namely, Ganges, (Gańgā), (Jumna), Yamunā, Sarabhū, Mahī and Aciravatī. Himavantā
pabhāvitā (originated from Himavanta) originated from the Anotatta lake and had come down
from the Himalaya. Mahodadhim (great ocean) the massive mass of water; appayanita (reach)
arrive at; Mahāsamuddam, the big ocean; appeti, just as they go near or towards; in that same
way also, this Sāriputta, Sake tīsu visārado (confident in his own three) would be one whose
knowledge or wisdom will stretch or spread out, unstumbled or unstaggered being confidently
versed in the three vedas current in his own family. Paññāya pāramim gantvā, having gone to the
final end of his own disciple-knowledge; pāņīne all the living beings; tappayissati (will satisfy)
will make them contented and will bring about their excellent welfare; thus, is the meaning.

257. Himavantamupādāya, having made Himalaya hill the beginning; making

mahodadhim, the great ocean, sāgaram, the bearer of water, the final end; etthantare (inside this),
in the middle of these two, mountain and ocean; yampulinam, as much as there are heaps and
collection of sand; gananato, by way of calculation or counting asańkhiyam (innumerable),
beyond reckoning or enumerating; numberless.

258. Tampi sakkā asesena, even those heaps of sand without remainder, sańkhātum (to
count), It could become possible to count, as so and so is that total number; thus, is the
connection. Likewise, anto (the end), the final end of Sāriputta's knowledge will not happen
(bhavissati) at all; thus, is the meaning.

259. Lakkhe; :P: bhavissati; here, lakkhe (in writ or lakh) is: in knowledge writ or lakh, a
portion of knowledge; ţhapiyamānamhi (when placed), is: should it be placed, sands of Ganges;
Khiye (exhausted), would go completely exhausted; thus, is the meaning.

260. Mahāsamudde (in the big ocean), is: in the four great oceans, eighty four thousand
yojanas deep. Umiyo (waves), such varieties of heaps of waves as gāvuta and so on. gananato
asańkhiya (innumerable from counting) is: just as they are beyond calculation, so also, the extent
of Sāriputta's knowledge, anto (end), the extreme end, na hessati (will not be) will not become;
thus, is the connection.

261. Thus, that Sāriputta was learned or possessor of knowledge; because of the Gotama
clan Gotamam, Gotama, the eldest in the Sakyan-family, the bull-man of the Sakyans, the self-
enlightened (or self-awakened) Buddha; ārādhayitvā (having pleased), having done the pleasing
of the mind with proper practice of duties, good precepts and good conduct, etc., paññāyā, of
knowledge, of disciple's knowledge, pāramim (perfection), having gone to complete conclusion,
he will become the chief disciple of that Glorious One; thus, is the connection.

262. Having thus attained the position of chief disciple, dhammacakkam anuvattessati
(will subsequently turn the wheel of dhamma) will bear the burden of maintaining the good
dhamma, made manifest and kept current without the nature of being shaken amidst desirables
and undesirables, by the Glorious One, the Son of Sakya. Dhammavuţţhiyo (the rain showers of
dhamma) rain-showers reckoned as the preaching of noble truths; vassanto (raining) showering
(or preaching), clarifying, opening, sharing, simplifying, he will turn out to be; thus, is the
meaning.

263. The Glorious One, Gotama, the bull-man of the Sakyans, abhiññāya (by means of
higher knowledge) having known by means of His distinguished knowledge, all these;
bhikkhusańghe (in the congregation of bhikkhus), having sat Himself down in the midst of noble
(ariya) individuals; aggaţţhāne (at the top place, will establish him in the highest place of one
who has particular pleasure in such mass of qualities as entire knowledge and so on; thus, is the
connection.

264. Having thus obtained the prophesy, he became good-hearted (or delighted), and
making his joyously solemn utterance by way of zest and delight, uttered this stanza beginning
with: Aho me sukatam kammam and so on. There, Aho is an indeclinable particle to express
astonishment; Satthuno (of the Master), of the Glorious One Anomadassī, the Teacher; sukatam
(well-done) properly done, having believed and made; kammam (deed) the share of merit is
indeed, alas! wonderfully powerful, unthinkably; thus, is the meaning Yassa (whose) of the
Glorious One; ahaŋ karam (I, making) having done the accumulation of merit; sabbattha,
(everywhere), in the mass of all qualities; pāramim (perfection) entire end; gato, (gone) attained
the absolute limit; O indeed! That Glorious One is wonderful! Thus, is the connection.

265. Aparimeyyo (immeasurable) the good deed done during the period of time beyond
calculation; me (my) idha, in his last and final existence; phalam (fruit) showed the result.
Sumutto (well emancipated) properly released, jhāpayim (I caused to burn), I set fire to all my
depravities (kilesa), by the fruition of that merit like unto the speed of arrow shot by the clever
archer; thus, is the meaning.

266. Making manifest his own exertion even, he uttered this stanza starting with
Asańkhataŋ. There, asańkhataŋ (uncreated), is not self-made; not done due to causes; thus, is the
meaning. Acalam padam gavesanto (seeding the unshakable path), in my quest for that uncreated
Nibbāna, by means of absence of the obscurity of depravity and by the sense of establishment of
accumulated good-deeds; sabbe titthiye (all heretics) all the individuals, who set up heresy, and
brought about wrong views; vicinam (investigating), closely checking, esāham (this I); bhave
(the existences) such existences as the sensual world and so on; saŋsāriŋ (underwent rebirths) I
thoroughly rolled round; thus, is the connection.

267.8 Making manifest his own meaning, he uttered this stanza beginning with:- Yathā pi
byādhito poso. There, byādhito (diseased) is oppressed with ailment; poso (man) a person, just as
a sick man would seek medicinal remedy, so also I, seeking Nibbāna, the uncreated path of
immortality, abbokiņņam (not mixed down) without any break, uninterruptedly, without interval,
pañcasatam (five hundred) I did the renunciation of hermithood in five hundred of my rebirths or
existences; thus, is the connection.

271. kuttitthe sañcarim ahaŋ (I went through rounds of rebirths at a bad landing place) I
wandered round the travelling road at the sinful landing-place.

272. Sāratthiko poso (essence-desiring man) a man who is the seeker of essence. Kadalim
chetvāna phālaye (having cut plantain, he would burst open) having cut off the trunk of banana
tree, he would split it into two; Na tattha sāram vindeyya (he would not obtain essence there)
having split it also, he would not get or gain essence there, in the banana trunk, however' that
man is ritto (devoid of) empty of essence thus, is the connection.

273. Just as the banana trunk is ritto (devoid of) empty of essence, tatheva (so also) even
likewise, in the world, titthiyā (heretics) many people who follow different wrong views are rittā
(devoid of) empty of Nibbāna, the uncreated; thus, is the connection. The word: se is but an
indeclinable particle (nipāta).

274. Pacchimabhave (in the last existence ) in the final -most birth , brahmabandhu
(relative of Brahmā ) I was born in a brahmin family ; thus, is the meaning ;
mahābhogamchād̄detvāna (having discarded large wealth), having thrown away the mighty mass
of wealth as if it were a lump of saliva; anāgāriyam (houseless life), devoid or shorn of such
occupations as ploughing trading and so on, pabbajiŋ (I became a recluse) entered upon the
renunciation of hermithood; thus, is the meaning.

The commentary on the first recital

occasion has ended.

275.7. Ajjhāyako:- :P: munim mone samāhitam, The reciter.. etc.... the sage whose mind
is properly or absorbedly concentrated in knowledge. Mona is said to be knowledge or
intelligence (ñāņa); (mona) the mind well concentrated, properly placed in that knowledge
(mona); thus, is the meaning. One is a nāga (elephant) because he does not do evil reckoned as
offence (āgu); the thera Assaji; that great elephant (mahānāga), shining gracefully similar to
flowering lotus, blooming properly; thus, is the meaning.

278-281. Disvā me :P: pucchitum amotam padam, Having seen by me.. etc ... to ask
about the immortal path. The meaning is but clear.

282. vithintare is: vithi antare, inside the street; anuppattam (arrived after), that thera who
had gone near and reached; upagantvāna (having approached), I went near and asked; thus, is the
connection.

284. Kīdisam te mahāvīra (O Great hero! How are they like?) O Great hero, you, who
had attained arahatship, when the wheel of dhamma was first turned, inside (or amidst) the
arahats, in the dispensation; O All-firm Man! Mahāyasa te (Great fame to you) because of
resembling having many followers or much retinue in which how like you are unto Buddha!
Sāsanam dhammam (dispensation doctrine) the dispensation reckoned as preaching of dhamma;
thus, is the connection. Bho, friend! Good Face! bhadramukha! me, my; sādhu, well, the good
dispensation or teaching; kathayassu, kathehi, you please speak (or say); thus, is the meaning.

285. thereafter in order to show the character of speech or preaching, uttered this stanza,
starting with so me puţţho. There so (he), is the thera Assaji; me, by me, puţţho (asked), when
spoken to thus: “How is the dispensation or teaching like?”, he preached the whole teaching (or
discourse). Gambhīram (deep), the whole preaching or dispensation being profound in meaning;
gambhīram (profound), because of the depth for penetrating the dhamma preached by Buddha;
nipuņampadam (subtle path, Nibbāna) which is subtle by way of ascertainment of perfectly
significant noble truth, etc.; hantāram (killing) doing the destruction of the thorn of craving
desire, and of the entire misery of rounds of rebirths; apanudanam (uprooting) have the nature
(dhamma), of being thrown away; thus, is the connection.

286. In order to show the character of preaching by him, he uttered this stanza, starting
with ye dhammā. hetuppabhāvā (origination from cause) which was particularly born, ordinarily
born, properly produced had become, happened, sprung up from cause, and circumstance; **
dhammā (whichever things) whichever, things of nature along with causes, are present, do exist,
obtain; thus, is the connection. Tesam (their) of the dhamma, hetum, cause circumstance; āha
(said) the Tathāgata preached. Tesañca yo nirodho, (whatever cessation of tem also) whatever
cessation, the nature of coming to an end of those which are subject to cause; evam vādī
mahāsamano (the great Monk is such a speaker) the Glorious One was the Great Monk,
Mahāsamaņa, because of the greatness of his retinue of such qualities as precepts (sīla),
concentration (samādhi), knowledge or wisdom (paññā) and so on, because of the cessation of
his evils and because of the complete destruction of his evils, was the speaker in this wise, spoke
so, because He was in the habit of speaking such sayings as the entire cessation of causes and so
on; thus, is the meaning.

287. thereafter, having heard the dhamma that was spoken or preached to him, he recited
this stanza, beginning with so'ham in order to show the character of what was done by himself at
that present (or seen) moment. That is but clear.

289. Es'eva dhammo yaditāvadeva (In case this self-same dhamma is that much only)
should there be nothing beyond this, to this very extent, this very fruition of the first noble
righteous path (sotāpatti), ought to be attained. Like-wise is but this dhamma even; thus, is the
meaning. Paccabyatha, padam, the path, you all penetrate into the anxiety-free Nibbāna. This
path had not but been seen for such a long period of time as many aeons (kappa), counted by
nahuta, namely, by us.

290. Y'āham dhammam gavesento is: yo ahaŋ, this I, seeking dhamma, going in search
of, in quest of the dhamma of tranquil path; kutitthe (on the bad landing place) on the despicable
landing place, on the blamable landing place; sañcarim (I had wandered myself), rolled myself
round; thus, is the meaning. So me attho anuppatto (that desire of mine had materialised), that
welfare (or benefit) which ought to be sought for had been appropriately attained and reached by
me; now, me, my, nappamajjitum (not to forget (or) be negligent) it is time to become diligent;
thus, is the meaning.

291. Tosito (gladdened) I was made delighted by the thera Assaji, acalam patvāna
(having attained the unshakable) having attained Nibbāna, the never shakable; sahāyakam, the
associate, the lad Kolita; gavesanto (seeking) i went to the basic recluses' residence in search of;
thus, is the meaning.

292. Dūrato va mamam disvā (Having seen me from afar even) having seen me coming
from afar even from his basic recluses' residence; me (my) the well-disciplined companion of
mine; sampanno (endowed with) being replete with such postures as standing, sitting and so on;
idam (this), the above would-be-said words, abravi (spoke), said; thus, is the meaning.
 293. O Associate! Pasanna mukhanettosi (you are with clear pleasant face and eyes) you
are endowed with pleasant, graceful, brilliantly shining face and eyes. Dissati (seen), in you there
looms large like unto the state of a sage; amatādhigato, (achieved immortality), certainly definite,
you must have achieved Nibbāna, the immortal peace; kacci accutam padam have you in any
way made for the immortal path?, I ask you thus: “Has Nibbāna, the immortal path, been
achieved by you?” -thus, is the meaning.

294. Xubhānurūpo āyāsi (you have come looking pleasant) having become similar to one
of graceful and pleasing complexion, you have come and reached here. Āneñjakārito viya, as if
made imperturbable, like unto the unperturbed elephant, done by such weapons as: the lance of
an elephant driver and so on; danto va (but tamed) as if well-disciplined for three months;
brāhmaņa danto damatho (subdued and tamed brahmin) because of having driven out evil, he is a
brahmin, trained in discipline, he asked: are you well tranquillised in the path of Nibbāna?

295. When asked by him, Sāriputta replied: Amatam mayā, by me the immortality, and so
on. That is but clear.

299. Apariyositasaańkappo (not completely ended intention) the intention not yet
materialised, the extreme end of the aspiration, aspired thus:- “May I become chief disciple, of a
Buddha, in future” thus, is the meaning. Kutitthe, (bad landing) the journey or road that ought
not to be gone; ahaŋ sañcarim (I wandered myself) rolled about myself. venerable Gotama! O
Eldest of the world! āgamma (come) I have arrived here to see you, and having come, mama
sańkappo (my intention) my aspiration; pūrito (fulfilled) I am now completely filled with the
attainment of the knowledge of disciples perfection with the achievement of the right path of
noble arahatship; thus, is the meaning.

300. Pathaviyam patiţţhāya (established on the earth) being born on earth, samaye (at the
time) in the cold season, pupphanti (bloom) flower; dibbagandhā (divine fragrance) good and
excellent scent; pavanti (blow) bring breeze, emit; sabbapāņīnam (to all beings) all human and
divine beings; tosenti (gladden), as if they make to be associated with mental pleasure.

301. Tathevāham mahāvīra (Likewise even I, o Great hero!) O you who have great
retinue, Son of Sakyan family, possessed of enormous exertion! Te (your) in your dispensation;
patiţţhāya (having established myself) I stood; pupphitum (to blossom) to flower with the
knowledge of the righteous path of noble arahatship; samayam, time, esāmi (I seek) likewise
even, I shall go inquest; thus, is the connection.

302. Vimuttipuppham (the flower of emancipation) the flower reckoned as the

emancipation of the fruit of righteous noble arahatship, because of being released from and
becoming free from all kinds of depravity (kilesa), one gets, emancipation (vimutti); esanto
(seeking) going in search of, that, also indeed, bhavasamsāramocanam (escape from the rounds
of rebirths) going, wandering oneself in such existences as sensual existence and so on is:
wandering round the existences (bhavasamsāra) escape from it is: escape from rounds of
repeated rebirths; vimuttipupphalābhena (with the gain of fruit of escape or emancipation) either
escaping the escape, or accumulation done by this, is: emancipation or escape, the topmost fruit;
the guidable (or leadable) bloom and flower by this, thus, is flower; the flower of freedom even,
is the flower of emancipation; the getting is gain, the getting of the flower of freedom is the
gaining of emancipation flower; with that gaining of freedom flower and achievement,
sabbapāņīnam (all living beings) tosemi (I gladden), I make for them attainment of delight; thus,
is the meaning.

303. “Yāvatā Buddhakhettamhi” “(as far as Buddha's field)” and so on. Here, cakkhuma
(O Possessor of Eye) O Possessor of five kinds of eyes! As far as the place where the power and
influence of such paritta, protective incantations, as Ratana Sutta, Gem-like discourse, and so on
turn out to be so far and wide in the field of Buddha, reckoned as a hundred thousand crores of
universes (cakkavāļa); Ţhapetvāna Mahāmunim (putting the Great Sage) aside, avoiding the
Self-enlightened or Omniscient buddha, no one else amongst the remaining living-beings; tava
puttassa (of your son) with me, your son; paññāya sadiso (resembling in knowledge) there is no
equal; thus, is the connection. The rest is but easy or clear.

308. Paţipannā (properly attained) replete with four right noble paths (magga) also
phalaţţhā (stood in the fruition) also established in the fruition of arahatship;
sekhaphalasamańgino (initiated, and endowed with fruition) also endowed with three lower
fruitions, these eight categories of noble bhikkhus; uttamattham (the most excellent benefit)
Nibbāna; āsīsatā (aiming at) seeking for; tam (that) the possessor of knowledge; parivārenti sadā
(always surrounded) at all times they approach, serve and attend upon; thus, is the meaning.

310. kusalā (clever) expert in the four foundations of mindfulness reckoned as, seeing the
body, sensation, mind and dhamma, with spiritual insight; bhāvanāya (by developing) by
increasing the seven elements of self-enlightenment beginning with mindfulness as element of
self-enlightenment; ratā (delighted) adhered to.

314. Ulurājāva (like the star-sovereign) it shines also like unto the king of stars and
planets.

315. Dharaņīruhā (riding on the ground) trees, the earth or ground is dharaņī, because it
bears trees, hills, gems, living beings and so on; riding on, growing, increasing or prospering on
the earth or ground is dharaņīruhā trees; ruhanti (ride on) having properly established or stood on
the ground, they increase and proceed to develop and grow up, Vepullatam (the state of
prosperity) the condition of being full all round pāpuņanti, attained; te (they) those trees, in
succession, phalam dassayanti (show fruits) become fruit-bearers.

317.9. Again also, praising the glorious One in the self-same manner, uttered this stanza,
starting with Sindhu sarassatī. there such names as Sindhu and so on, such names as Gańgā and
Sarassatī, and such names as Gańgā and Yamunā, also are rivers; sandsamānānam (flowing)
going; etāsam (of these) of the rivers; sāgaro va (like the ocean) the ocean even; Sampaţicchati
(consents) accepts, bears; at that time, then, all these rivers; purimam nāmam (former name) such
previous name, designation, terminology as Sindhu, etc., Ganges and so on; jahanti (forsake)
discard; sāgaro teva (as sagara only) even as the ocean; ñāyati (known) just as become evident.
Tatheva (likewise) even as that; ime catubbaņņā (the four colours) four families reckoned as
princely warrior, brahmin, mercantile trader and common cultivator; tavantike (in your presence)
your vicinity, nearby; pabbajitvā (having become monks) wandering round as bearers of begging
bowls and yellow robes; purimam nāmam (former name) designation word bearing such names
as princely warrior and so on; jahanti (forsake) cast off; uddhaputtā (buddha's sons) bosom
children of Buddha; ñāraye, known, would become evidently clear.

320.4. Cando (moon) the disc of moon; Vimalo (stainless) free from impurities, devoid of
dirt, because of having got rid of such five clinging corruptions (kilesa), as clouds, earth fumes,
dust, smoke, saturn or eclipse; ākāsa dhātuyā (in the sky-element) in the womb of the sky;
gaccham (going) travelling; sabbe (all) the collection of stars, atirocati (outshines) just as it
shines with brilliance in the world, treading upon or overwhelming by its light; tatheva (even
likewise) you are like that.

325.7. Udake jātā (born in water) kumuda and mandālaka lotus flowers which develop
themselves in water; bahū (many) beyond calculation; toyena (with water) with soft-soil muddy
water; upalimpanti (smear) just as they adhere to or stick to; so also bahukāsattā (many
creatures) incalculable living beings in the world; jātā (born) developed or increased aţţitā
(attacked or harassed) bound by lust and anger; virūhare (ride) mount; just as the lotus flower
rides, springs up by itself in the mud; kesarī (lotus) name of lily.

329.30. Rammake māse (Rammaka month) in the month of kattika, because it has been
said. “The four-months period of Kumuda lotuses”. Vārijā (products of water) paduma lotus
flowers and so on; bahū (many) flowers; pupphanti (bloom) flower; tam māsam (that month) the
water-born lotus flowers do not turn out to be beyond that kattika month; thus, is the connection.
Samayo pupphanāya so (that is the flowering time) that kattika month, is the time and season for
(blossomed) just as lotuses bloom, likewise, O Son of the Sakyan! you became blossomed.
Pupphito te vimuttiyā (blossomed for your emancipation) those pupils of yours, bhikkhus who
had made their accumulation of means for freedom, bloomed and flowered with the knowledge
of fruition of arahatship. Nātivattanti (do not occur beyond) do not go beyond the admonition
and advice in the teaching or dispensation of yours, likewise, just as the water-born paduma lotus
flower does not go beyond the flowering season; thus, is the meaning.

33.4. Yathā pi Selo Himavā (just as also the stony Himavā hill) the hill made of stone
Himavā, by name; sabbapāņinam (of all creatures), to all living-beings, afflicted with ailment;
osadho (medicine) of all dragons, of all titans, of all divinities, possessing medicine; ālayo
(resting place) just as has become a house; likewise, O Great Hero! You resemble medicine
because you made for the escape of all living beings from such sickness as old age, disease,
death, and so on; just as that Himavā hill is the resting place or house of dragons and so on,
likewise, pāramim gatā (having gone to perfection) attained the three kinds of wisdom (vijjā), six
kinds of higher knowledge (abhiññā), and magical powers (iddhi), live depending upon you;
thus, is the connection. either below or above, methods of connection of stanzas, one should
know clearly well, by way of similes and examples.

342. Āsayānusayam ñatvā; here, āsaya (desire) is keen desire,practice; anusaya (chronic
condition) the depravity that had gone strong, having known the ordinary desire, chronic desire
and occurrence of depravity, with such a remark as: “This one is lust-addict”, this one is the
meaning. Indriyānam balābalam (strength and weakness of controlling faculties) having known
the strength and weakness in such a way as: whether the candidate is to be easily made to
understand or otherwise, i.e. difficulty, of good of bad symptoms of sharp or soft faculties in
such five controlling or developable faculties as the faculty of clear piety (saddhā) and so on.
Bhabbābhabbe vidivāna (having known the possible and impossible) having known and made
self-seen thus: “This person is possibly able to properly penetrate into the truth (dhamma)
preached by me, this person is not possible”, Venerable Omniscient buddha! Like the great four-
island rain, You gajjasi (thundered) made a great roaring voice, unanimously echoing the whole
universe (cakkavāļa), with the fearless roar, with the roar of a lion of preaching truth (dhamma).

343.4. Cakkavāļapariyantā (extreme boundary of the universe) the audience would be

seated filling up the womb or surface of the universe (cakkavāļa), on all sides. Nānā diţţhi
(different heresy-holders) having thus seated, they who held many a view, disputing, entered into
controversy, having become two factions or divisions (dveļhaka); Vimaticchedanāya (for cutting
off doubt) for the purpose of cutting down that bad intelligence of their; sabbesam (of all) of all
living beings, cittamaññāya (having known the mind) knowing the propensity of their mind;
opammakusala (clever in illustration) the expert in similes and examples; ekam pañham kathento
va (just speaking of one problem) by answering but a single question, vimatim chindati (cut
away doubt) made doubtless the doubts of living beings, seated on the surface of the whole
universe (cakkavāļa) thus, is the meaning.

345. Upadisasadiseheva, indeed even like the aquatic plant or moss (upadisa); here, seen
and become clearly evident above water; thus, it is moss (upadisā), aquatic plant (sevālā);
identical with moss are human-beings, resembling moss (upadisa); just as, indeed, moss and
aquatic plants are stationed, having spread themselves over the water, making water, making
water unseeable, so also vasudhā (earth) the earth would become filled by the establishment after
having spread or stretched out without intervening interval by those human beings, resembling
those moss even; pañjalikā (clasp-hand) with clasped hands raised on head; kittayum
lokanāyakam (eulogised the world-patron) would speak of the qualities of Buddha, the protector
of the world.

346. Te (they) all human and divine beings; kappamya (world or), the whole world-
period (kappa); Kittayanta, eulogising, speaking of qualities also; nānāvaņņehi (with varieties of
colours) they eulogised with different varieties of qualities; in spite of that also, they all
parimetum (to measure) to speak of the quantity of qualities, napappeyum (would not make
reach) would not arrive well, would not be able; appameyyo tathāgato (the Tathāgata is
immeasurable) the Self-enlightened Omniscient buddha is all round immeasurable, He has many
a quality; by this, he illuminates the greatness of buddha's qualities.

347. Sakena thāmena (with one's own strength) by means of his own vigour, by way of
similes and examples, below; jino (conqueror) Buddha who had conquered depravity (kilesa),
mayā kittiyo (eulogised by me) just as He had been praised by me, kittentā pakittayum (would
eulogise in praising) exactly in the same way, all celestial and human beings would speak in
praise for crores of world-periods (or aeons) and for hundred crores of world cycles; thus, is the
meaning.

348. again also in order to light up the immeasurableness of Buddha's qualities, he uttered
this stanza, starting with: Sace hi koci devo vā , pūritam parikād̄dheyya filled and drawn towards
surroundings, the filled up water in the great ocean would pull itself to all surrounding sides; so
(he) that person, vighātam, death, misery (dukkha), even; labheyya, would attain or arrive at;
thus, is the meaning.
 350. Vattemi jinasāsanam (I keep turning the teaching (or dispensation) of the conqueror)
I keep turning and turning and look after the entire three piţakas, preached by the conqueror;
thus, is the meaning. Dhammasenāpati (the generalissimo of truth) he is the prominent lord of
assembly, reckoned as the Glorious One's fourfold assembly (or audience), by his knowledge of
truth (dhamma); thus, he is the commander-in-chief of truth (dhammasenāpati), Sākyaputtassa,
(of Sākya's) son, in the dispensation or preaching of the Glorious One; ajja (now) in this current
occasion, I guard the entire dispensation of the Buddha similar to the eldest son of a world-king.

352.3. In order to show his own rolling round of repeated rebirths, he uttered this
**(p.431) starting with: Yo kocimanujo bhāram. Manujo (man) any ***(p.431) bhāram (load)
head load; matthake (on the head) ****(p.431) placed on his head; dhāreyya (would bear) would
take; sadā *****(P.431) at all times, bhārena dukkhito (distressed by load) that man, being
oppressed and overwhelmed by that load (or burden); assa (would be) burden, borne load,
burdened; exceedingly burdened. Tathā (like that) by that manner, I, being burnt by three kinds
of fire, reckoned as the fire of lust, anger and delusion, girim uddharito yathā (just as the hill had
been held up) having lifted up, held up and placed the mighty meru mountain on my head;
bhavabhārena (by the burden of existence) with the burden of springing up in the cycle of
existences; bhārito (had been burdened) distressed in the existences, saŋsāriŋ (I went through the
rounds of rebirths) I rolled myself round; thus, is the connection.

354. Oropito ca me bhāro (my burden had been dropped down also) now, beginning from
the time of my becoming monk, that burden of existence had been dropped and thrown down.
bhavā ugghātitā mayā (existences had been killed by me) all new existences had been crushed by
me; Sākyaputtassa (of the Sakyan son) in the dispensation of the Glorious One Karaņīyam (that
ought to be done) whatever should be done by a series of right noble paths (magga) there is the
work of smashing up the depravity (kilesa), all that had been done by me; thus, is the meaning.

355. Again, in order to show his own distinction, he uttered the stanza, beginning with:
Yāvatā Buddhakhettamhi. There, yāvatā (as far as) as extensive as all over Buddha's field,
reckoned as the ten thousand universes (cakkavāļa), sekyapuńgavam (the Sakyan man-bull)
having placed (or left aside) the Glorious One, the eldest in the families of Sakya, no one else,
among the remaining living beings, me (with me) is equal to me in knowledge or wisdom; thus,
he illuminates. Therefore, Buddha said: “I am topmost in knowledge; similar to me, there does
not exist.”

356. Again, to make evidently clear, is own power or influence, he uttered this stanza,
starting with samādhimhi. That would be well understood only.

360. Jhānavimokkhānakhippapaţilābhī (quick gainer of jhāna and emancipation) is: He

attains quickly being quick getter of such jhānas as the first stage of success fully effective
meditation, and so on, and of the eight kinds of transcendental emancipation which had gone to
be reckoned as escape (vimokkha), due to freedom from the ordinary world.

362. In order to make clearly evident his possession of abundant respect towards his own
fellow holy-life leaders, in spite of his having great power or influence, he uttered this stanza,
starting with Uddhataviso va. There, Uddhataviso (poison-taken off) like the venomous smake
with its violent venom extracted; chinnavisāņova (like horn cut off) like the bouvine bull, whose
horns are cut off, I, now nikkhittamānadappo va (even having thrown down pride and arrogance
or wantonness) simply with discarded clan-conceit, etc., pride and arrogance, gaņam (group) to
(or in) the presence of the clergy; garugāravena (with solemn respect), with much measure of
reverence; upemi (I approach) I go near.

363. Now, in order to make the greatness of his own knowledge clearly evident, he
uttered this stanza beginning with Yadi rūpinī. My knowledge is so great that, though it is
formless, should it be with form, then that knowledge of mine world be vasupatīnam sameyya
(equal to lord of land) reigning monarchs of earth; thus, is the meaning. Having thus shown the
greatness of his own knowledge, thereafter, remembering his form bodes, uttered this stanza,
beginning with Anomadassissa. There, this greatness is knowledge of mine is the result or
fruition of the praise made by me of the knowledge of the Glorious One Anomadassī; thus, is the
meaning.

364. Pavattitam dhammacakkam (the wheel of truth (dhamma), was turned) here, this
word cakka, however, turns out to be with regard to such conveyance or transport as:
“catucakkayāna, four-wheeled carriage”, and so on; this is such Buddha's preaching as in:
“Pavattite ca pana bhagavatā dhammacakke, when the wheel of truth was turned, however, by
the Glorious One”, and so on; in such contexts as: “Cakkamvattaya sabbapānīnam, turning the
wheel towards, or circle of distributing (food) to all living beings”, and so on, this word cakka is
act of merit made of charitable offering; in such contexts as: “Cakkamvatteti ahorattam, cause to
turn the wheel day and night”, and so on, it occurs, in postures; (iriyāpathe); in such contexts as:
“Icchāhatassa posassa, cakkam bhamati matthake, the wheel rolls on the head of a man brought
by his desire”, and so on, it occurs in, razor-wheel (khuracakka); in such contexts as:
“Rājācakkavatti cakkānubhavena vattanako, the world-king who turns out to be, by means of the
power of his wheel”, and so on, it occurs, in the wheel gem (ratanacakka), jewel-wheel; here,
however, this word is with regard to Buddha's preaching (desanā). Tādinā (with such) by that
wise! by one who is endowed with such qualities (tādi); Sakyaputtena (Sakya's Son) by the Self-
enlightened Omniscient Buddha Gotama; pavattitam (turned) preached or pointed out;
dhammacakkam (the wheel of truth) reckoned as three piţakas, sammā (well) without distortion;
anuvattemi (I turn after Buddha) I follow and turn, point out and make the preaching; idam (this)
the follow-up turning, having gone after what had been preached, preaching afterwards, which is
the result or fruition of my performance of praising the knowledge of previous Buddhas' thus, is
the connection.

365. Thereafter, in order to show the result or fruition of such merit as reliance on good
people, wise mental attention and so on, he uttered this stanza, starting with Mā me kadāci
pāpiccho. There, pāpiccho (having evil desire) endowed with inferior or sinful desire; in the
performance of different kinds of duties, and in such postures as standing, sitting and so on, also
a person of evil conduct, Kūsito (lazy also) in doing such deeds as jhāna (effective meditation)
concentration, development of right noble path and so on, hīnavīriyo (given up exertion also)
because of absence of heavy duty of learning treatises and heavy duty of developing spiritual
insight, appassuto (little learned) because of being bereft of good behaviour or practice among
such personages as teacher, preceptor (upajjhāya), and so on, he is anācāra, a person without
proper practice also; kadāci (sometimes) at times, katthaci (anywhere), in places; me (by me)
together with me; sameto (come well) come together, mā ahu (let it not be) do not let it become;
thus, is the connection.

366. Bahussuto (much learned) there are two kinds of much learned men by way of being
learned in the treatises of teaching and proper penetration into the truths preached; medhāvī
(wise) man) endowed with wise knowledge also; sīlesu susamāhito (well concentrated in the
precepts) well-placed and established mind in such precepts as: the four perfectly pure precepts,
the precept connected or associated with the right noble path, the eight fold precepts in observing
sabbath, and so on; cetosamathānuyutto (devoted to tranquillising the mind) a person, who also is
devoted to one and single state of mind; appmuddhani tiţţhatu (let him stand on my head even)
let this alike man stand on the top of my head even; thus, is the meaning.

367. Having spoken about the benefits or advantages gained by himself, he uttered this
stanza starting with Tam vo vadāmi bhaddante, urging others there,

368-9. Yamahaŋ, this I, paţhamam (first) this I, having seen the thera Assaji for the first
time (or on the first occasion); vimalo (stainless) devoid of impurities, because of having
forsaken such kinds of depravity (kilesa), as self-heresy (sakkāya-diţţhi), and so on, due to the
good gain of the first stage of sanctification (sotāpatti), ahum (was) I became; so (he) the thera
Asajji, me (my), of mine; ācariyo (teacher) he was the trainer to me in transcendental truth
(dhamma); I became the generalissimo of truth (dhamma), now, on account of his appropriate
admonition by my listening to his teaching; sabbattha (everywhere) in all the qualities; pāramim
patto (arrived at perfection) attained the extreme end; anāsavo (free from cankers) I live devoid
of depravity, (kilesa).

370. In order to show his own respect (or reverence) in his own teacher he uttered this
stanza, starting with: Yo me ācariyo. Yo (this) the thera named Assaji, the disciple of the master;
me (my) my teacher; asi (was) he became; Yassam disāyam (whatever direction) in whatsoever
quarter (or portion of direction) that thera dwells, ussīsamhi ( I placed my head) I made that
portion of direction (or quarter), the higher (or top) portion for my head; thus is the connection.

371. Thereafter, in order to show his own attainment of high position, he recited this
stanza beginning with mama kammam Gotamo, the Glorious One; Sakya puńgavo (the Bull
Sakyan) the banner of the Sakyan family; saritvāna (**********p.436) having known my deeds
done formerly by means of His Omniscient knowledge, seated in the midst of congregation of
bhikkhus, aggatthāne (in the top place) placed me in the position of His chief disciple; thus, is
the connection.

374. Paţisambhidāmagge (in the right noble path of analytical knowledge) these four
kinds of analytical knowledge, namely: Atthapaţisambhidā (analytical knowledge of meaning)
dhammapaţisambhidā (the analytical knowledge of text) niruttipaţisambhidā (analytical
knowledge of philology) paţibhāņa paţisambhidā (analytical knowledge of ready reply) their
variety has but been stated; sacchikatā (visualised) made self-seeing of, the eight kinds of
exquisite escape (vimokkha) and the deeds (dhamma), conducive towards freedom from rounds
of rebirths, as well as the six forms of higher knowledge, beginning with all kinds of magical
powers (iddhividha) either by way of four right-noble paths and four noble fruitions or by way of
form-jhāna and formless-jhāna; katam Buddhassa sāsanam (had carried out the Buddhas
instruction) I had carried out and completed by means of my knowledge of Arahat's noble path
the dispensation reckoned as Buddha's admonishing advice; thus, is the meaning.

Ittham sudam, thus; Here, ittham is indeclinable particle which means pointing out, with
this variety; thus, is the meaning. Sudam, is an indeclinable particle in filling up a word; āyasmā
(venerable) word of regard and respect; Sāriputto, the name of thera whose naming was made by
way of mother's name; imā gāthāyo (these stanzas) he uttered, recited all these stanzas of the
biography of the thera Sāriputta iti (thus) the word is an indeclinable particle in the meaning of
creation of audience, the entire biography of Sāriputta has ended; thus, is the meaning.

The commentary on the biography of

Sāriputta has ended.

.......

3-2. The Commentary on the biography of

the thera Mahāmoggallāna

The biography of the venerable thera Moggallāna begins with Anomadassī Bhagavā. This
thera also, having done service towards former (or previous) Buddhas, accumulating meritorious
deeds done with a view to escape from rounds of rebirths, in existences, there and thither, at the
time of the Glorious One Anomadassī, etc., up to here, has been but said in the story of
generalissimo of dhamma, the thera Sāriputta. The thera, indeed, on the seventh day, beginning
from the day of his becoming monk, doing his monk's duties relying on the Kallavāla village in
the magadha kingdom when he was descending down to sleepy drowsiness, he was made to
repent by the Master saying: “O Moggallāna! Let not your exertion come to nothing (or
emptiness)”, and so on; then, having got rid of sleeping drowsiness, listening even to the element
of mental (exercise or) contemplation on elements (dhātu), as being told by the Glorious One,
achieved the three higher noble paths by means of successive development of spiritual insight,
and attained the top of disciple's knowledge in the characteristic of top fruition (phala).

375. Having thus attained the state of second (chief) disciple, the venerable thera mahā
Moggallāna, remembering his own former deeds in order to make manifest the deeds of his
previous practice, by way of mental delight, uttered this stanza, beginning with Anomadassī
Bhagavā. There, to Him, there was seeing and looking at nothing low and inferior; thus, He was
Anomadassī; there was no seeing made contented or satisfied of the witnessing divine and
human beings for the whole day, for the whole month, for the whole year, for the entire hundred
thousand years also, because of His body being indeed, well adorned with thirty-two
characteristic signs of a great personage; thus, or being in the habit of seeing Nibbāna, which is
not low or inferior; thus, or the name gained as “Anomadassī, the Excellent Seer”. Due to the
cause of being possessed of glory etc., He is Bhagavā, the Glorious One. Lokajeţţho, the eldest in
the world, the main chief and eldest of the whole world of living creatures. Narāsabho (the Bull-
Man) the Bull of men, because of his being similar to a big bull, He is Āsabha (Big Bull; that
Eldest of the world, Bull-man, the Glorious One Anomadassī; devasańghapurakkhato (made in
front of crowd of celestial beings) surrounded by collection of celestial creatures, lived in the
Himavanta; thus, is the connection.
 376. When I made the aspiration for the second time for the second discipleship, then, I
was born to be a dragon king, known by the name of Varuņa; thus, is the meaning; therefore, it
has been stated: “At that time, I was a dragon king, known by the name of Varuņa”. Kāmarūpī
(be-formed as desired) had the habit of creating the desired form of my choice; vikubbāmi (I
make) I make the performance of various kinds of magical power; mahodadhinivāsahaŋ (I am
the dweller in the big ocean) amidst such dragons as sprouting mañherika dragon, ground-going
(bhūmigata) dragon, standing or stationed on hill (pabbataţţha) dragon, river-carrier
(gańgāvāheyya) dragon, ocean-dweller (sāmuddikā) dragon (nāga), I am of ocean-dweller type; I
lived in the sea of big ocean; I took up my abode there; thus, is the meaning.

377. Sańganiyam gaņam hitvā (having forsaken the crowd of society) being without and
forsaking the collection of dragons, which constituted my own retinue which had become my
permanent environment; tūriyam paţţhapesahaŋ (I had music provided) I put up music, I made
music to be released; thus, is the meaning. Sambuddham parivāretvā (having surrounded the
Self-enlightened Omniscient Buddha) attending upon the Omniscient Buddha Anomadassī from
all sides; accharā (nymphs) dragon-maids; vādesum (sounded) they produced sounds of music
with celestial musical instruments, singing songs and so on, at that time they let out in proportion
to their gains or to what they had got; thus, is the meaning.

378. Vajjamānesu tūresu (when music was released) when human and dragon musical
instruments of five kinds were let out; devā turāni vajjayum (divinities released their music)
divinities of the divine world of four great kings released theirs and sounded their celestial
musical instruments; thus, is the meaning; Ubhinnam saddam sutvāna (having heard both
sounds) having heard the drum-sound of both beings, divine and human; sampabujjhatha (well
awake) in spite of being revered by the three worlds (loka) Buddha knew and listen;ed to it; thus,
is the meaning.

379. Nimantetvāna sambuddam (having invited the Omniscient Buddha) having

surrounded and invited the Omniscient Buddha, together with His disciples to the next-day meal;
sakabhavanam (his own mansion) I went towards my own mansion; āsanam paññāpetvā (having
prepared seats) having gone, I prepared and got ready the night-resting place, place of day
sojourn, privy, hall (or pandal), sleeping and sitting places; thus, is the meaning; kālamārocayim
ahaŋ (I informed the time) having thus made previous arrangements I informed and made known
clearly the time thus: “Venerable Sir! It is time; the meal is ready.”

380. Khīņāsavasahassehi (with a thousand cankerless arahats) at that time, that Glorious
One, the Patron of the world, surrounded by a thousand arahats, lighting up all directions,
upāgami (came towards) arrived at my mansion; thus, is the meaning.

381. In order to show the Glorious One's act of eating his meal after having entered his
own mansion, he uttered this stanza, starting with Upaviţţham Mahāvīra. It is but easily
understood.

386. Okkākakulasambhavo (born of Okkāka family) born in the royal family that had
gone to or come down from generation after generation of King Okkāka; or born in the family of
well-known king in the entire island of Jambu; gottena (by clan) there will become in the world
of human beings, a Master, Gotama by name, by way of clan.
 388. So pacchā pabbajitvāna (he later became monk) that dragon king afterwards in his
final existence; kusalamūlena (due to root of merit) on account of accumulation of merit; codito
(urged) being instigated, became a monk in the dispensation (sāsana), will become the second
chief disciple of the Glorious One Gotama.

389. Āraddhavīriyo (started exertion) possessor of exertion in such postures as standing,

sitting, etc.; pahitatto (self-sent) despatch-minded towards Nibbāna; iddhiyā pāramim gato (gone
to perfection in magical power) gone and attained the extreme and of perfection such magical
powers as: performance of magical power according to self-resolution, the magical power arising
out of action and reaction and so on thus: “O Bhikkhus! Among my disciples of bhikkhus,
possessors of magical powers, this one, namely, mahāmoggallāna, is chief or topmost”;
Sabbāsave (all cankers) here, ā, is; from all sides, sava, is: because of flowing, turning out to be,
thus, „Āsavā (cankers)‟ in the name obtained thus in the matter (dhamma), of sensual desire,
existence, heresy and ignorance, all, everything; pariññāya (knowing all round) having known,
understood from all sides and forsaken; anāsavo (free from cankers) devoid of depravity;
nibbāyissati (will enter nibbāna) will enter nibbāna by the complete cessation of depravity
(kileska), and aggregate, (Khandha); thus, is the connection.

390. Having spoken thus about the prophecy he had obtained due to his own merit, the
thera again recited this stanza to make manifest his evil conduct, starting with
pāpamittopanissāya. There, pāpamitte (bad friends) evil inferior friends; upanissāya (depending
on) having made reliance on and become closely clung to them or connected with them; thus, is
the meaning.

390.1. There, this is the gradual discourse:-

At one time the heretics assembled and consulted each other thus:- “Friend! Do you know
due to what cause the gain and fame of the Monk Gotama had become great and current?” “We
do not know; You, however, do not know”. “Yes, we know. Depending on a bhikkhu,
Moggallāna, by name, it had sprung up. Indeed, he went to the celestial world, asked what the
divine beings had done, came back, and spoke to the human-beings about them, thus: „Having
done, namely, this, they gained achievement of this form.‟ Having asked about the deed that
caused birth in hell (or purgatory) he came back and preached it to the human beings thus:
„Having done, namely, this, they suffer misery of this form.‟ Human beings heard this teaching,
brought to him great gain and fame. If we could kill him, that gain and fame will arise to us;
there is this means”, they all were of one desire and saying to themselves: “Having done and any
everything, we shall kill him”, made their own devotees do the undertaking, obtained a thousand
kahāpanas, sent for robbers, killers of men, and gave that thousand to them with this instruction:
“The disciple of Monk Gotama, the thera Mahāmoggallāna, by name, dwells in the black-stone
hill (Kālasilā); you all go there and kill him”. The robbers, due to their gain of wealth (or money)
consented saying: “We shall murder the thera”; went away and surrounded his dwelling place.
The thera, knowing the condition of his being surrounded by them, went out through the hole of
hill-cavity and made his departure. The robbers, not seeing the thera that day, again on a certain
day went to his residence and surrounded it. The thera came to know of it, broke the part of the
roof of residence and escaped from their danger. In this way, in the first as well as in the middle
month, they were unable to capture the thera. When the last month arrived however, the thera did
not go out knowing the lingering condition of the consequences of the deed done by himself. The
robbers, beating him, broke his bones making them into pieces of rice-grain size. Them, they
threw him on to the top of a bush, thinking that he was dead.

390.2. The thera, saying to himself that he would pass away completely into nibbāna after
seeing and adoring the Master, wrapped up his body with the wrapper of jhāna, went to the
presence of the Master, through the sky, paid homage to the Master, and said: “Venerable Sir! I
am passing away completely into nibbāna.” Buddha asked: “Moggallāna! Are you going to pass
away completely into nibbāna? Having gone where, will you enter nibbāna completely?” The
thera replied: “Venerable Sir! having gone to the black-stone hill (or place)”. Buddha said: “Well
then, indeed, O Moggallāna, you should go after preaching dhamma to me; indeed, I do not see,
now, such a disciple as you”. That thera saying: “Venerable Sir! I shall do so”, paid homage to
the master, rose up to the sky, performed different varieties of magical powers on the day of
complete entry into nibbāna like unto the thera Sāriputta, preached the dhamma, adored the
master, went to the black stone place (Kālasilā), and passed away completely to nibbāna. This
(discourse or) talk spread all over Jambudīpa thus: “It is said that robbers killed the thera”.

390.3. King Ajatasattu despatched the spies (or wandering men) too seek and capture the
robbers. When those robbers were drinking liquor at the liquor shop and became drunk, one
struck the back of another, and fell down the latter. Threatening the former, the latter said thus;
“You badly misled fellow! Why did you strike my back and fell me down? Look here! Guilty (or
wicked) robber! But what? It was you by whom the thera Mahāmoggallāna was first beaten”.
“How is that, you know the fact that the first blow was given by me?” retorted the former.
Having heard them saying thus: “Struck by us, beaten by us”, those spies captured all those
robbers and reported the matter to the king. The king sent for those robbers and asked: “Was the
thera murdered by you all?” The answer was: “Yes, Your Majesty!” The king asked again thus:
“By whom were you instigated?” The answer was: “Your Majesty! We were instigated by the
naked monks”. The king had the five hundred naked monks arrested, made them, together with
the five hundred robbers, dig and buried deep up to level of their navels in the royal courtyard,
covered them up with straw and set fire to them. Then, having come to know the state of their
being burnt, had them ploughed across by means of iron ploughshares and made them break into
broken bits. On that occasion bhikkhus raised a talk in their ceremonial hall of dhamma thus:
“The thera Mahāmoggallāna arrived at death not appropriate to himself”. The Master came over
and asked thus: “Over what talk, O Bhikkhus! are you all now assembled here?”, and on being
told that they were talking over such and such a matter, Buddha made His answer thus: “O
Bhikkhus! It is only in this existence of Moggallāna that his death is not commensurate with his
position; it is, however, quite suitable to the deed done by him formerly”. When asked thus:
“Venerable Sir! What, however, was his former deed?” Buddha spoke about it in extenso.

391. O Monks! Long ago, in Benares, a certain son of a family, supported his parents
doing such things as pounding and cooking and so on all by himself. Then, his parents said:
“Dear Son! You tire yourself doing work all alone both in the forest and at home; we shall bring
a girl for you”. Although declined by him saying: “Dear Mother and Father! As long as you both
live, so long I shall attend upon you by means of my own hands”, his parents made that request
of theirs repeatedly and brought in a young wife for their son. For a few days only, she attended
upon them and later, not desiring the sight of them even, she grumbled thus:- “I am unable to live
in one and the same place with your parents”. When her husband did not take her word, she
caught hold of broken bits of rice-gruel and scattered them here and there when her husband had
gone out of their house. When her husband came home and asked her why their home was in
such a mess as that, she replied: “This act is that of these blind old people; they go about making
the whole house dirty; I can no more live in one and the same place together with them”. On
account of being thus told again and again by her, even such a creature as one who had fulfilled
his perfections, got broken from his parents. He, saying: “Let it be, I shall come to know what
ought to be done to them”, fed his parents and had them ride on a conveyance (or cart) saying:
“Dear Mother and Father! At such and such a place, namely, your relatives are welcomely
awaiting your coming to them; let us go there”. As he went away taking his parents along, he
gave the reins of the bullocks into the hands of his father when they reached the mid-forest,
saying thus: “Dear Father! Please take hold of the reins, the oxen will go with the sign of the
goading stick; in this place robbers live; I shall get down from the cart and come along on foot”.
So saying, he descended from the cart and as he went along he made the sound to turn out and
made the sound of the rising up of robbers. His parents heard the sound, came under the
impression that robbers had arisen and said thus:- “Dear Son! Robbers had risen; we are old; You
might look after your very self only”. While his parents were thus crying he made sound of
robbers, pounded them, killed them, threw them away in the forest and returned home.

392. The Master, having spoken about his former deed, continued saying thus: "O
Monks! Moggallāna, having done this much deed, because cooked in purgatory for many a
hundred thousand years, and met his death even thus being pounded and reduced to pieces and
powder for a hundred existences in consequence of the remaining portion of maturity, to that
extent; in this way, death was obtained by Moggallāna in accordance to his own deed. The five
hundred heretics also, together with the five hundred robbers, having offended the inoffensive
son of mine underwent death but appropriately even. Indeed, the offender towards the
inoffensive people, but has to come to distressing destruction, complete with ten circumstances".
Having thus connected the sequence, Buddha recited these stanzas preaching the dhamma, thus:-

“ Whoever offends with weapon towards the inoffensive weaponless people, that
offender has to go down, but quickly to one or other of the ten consequences. Severe suffering,
destitution, amputation of but bodily limbs, even also violent ailment, reaching the state of being
demented; either accusation from the king or severe scandal, total elimination even of relatives,
ruination of prosperous wealth. Moreover, ordinary fire and incendiary fire would burn his
houses; on the dissolution of his body that man of bad wisdom has to be re born in purgatory.”

393. Pavivekamanuyutto (devoted to solitude), yoked to, connected with, harnessed to

and devoted to being one and all alone and in seclusion, characteristically, samādhibbhāvanā rato
(delighted in developing concentration) adhered to and delighted in such development as the first
jhāna and so on also; Sabbāsave pariññāya (knowing all round all the cankers) having known and
forsaken all kinds of depravity (kilesa); anāsavo (free from cankers) I dwell devoid of depravity;
thus, is the connection.

394. Now, in order to show the fruition of his former conduct by way of his own
accumulation of good deeds of merit, he uttered this stanza starting with: Varaņimpi
sugambhīram.
 394.1. There, this is the gradual discourse:- Buddhena codito (being urged by Buddha) on
being argued and asked by the Omniscient Buddha; bhikkhusańghassa pekkhato (while being
looked at by the congregation of bhikkhus) while the great group of bhikkhus were seeing;
Migāramātupāsādam pādaņguţţhena kampayim (I shook the palatial mansion of Migara's mother
with my foot toe) with my own foot-toe I shook the great palace adorned with a thousand pillars
built by the great devotee Visākhā in the East Ashram (Pubbārāma). At one time, while the
Glorious One was residing in the thus aforesaid palace in the East Ashram (Pubbārāma), many
younger bhikkhus, sat themselves down on the upper storey of the palace, and began to talk
about animal talks, without regard for the Master even; having heard about the matter, the
Glorious One, being desirous of making them remorseful, by becoming shareholders of His
teaching of dhamma, addressed the venerable thera Mahāmoggallāna thus: "O Moggallāna! Do
you notice the young bhikkhus engaged in beastly talk?" Having heard what the Buddha said, be
came to find out the motive of the Master, entered properly upon the fourth jhāna, after
concentrating upon the water-object (kasiņa), based upon his higher knowledge, rose up and
struck the pinnacle on the palace-top with his self-resolution thus: "Let there be water at the site
where the palace is established"; the palace bent over and stood on one side. Again also he
struck; the structure stood by means of another side. Those bhikkhus became afraid, repented,
came out from the palace over the danger of the palace falling down, and stood near the Glorious
One. The master after observing their inner inclinations, preached the dhamma. Having heard
that preaching, some of them became established in the fruition of the first stage of
sanctification, some in the second, some in the third stage of holiness (anāgāmi-phala), and some
became established in the fruition of arahantship. This meaning of that should be understood by
the discourse: Pāsādakampana Sutta.

394.2. Vejayantapāsādam (the palace of victory) that palace of victory (Vejayanta

Pāsāda), is the mansion which received such a name as "Veyayanta, Victory" because of its
being born due to victory (or conquest); it sprang up when Sakka, king of divine beings, stood at
the centre of his city after having conquered the titan (asura), in the battle field of celestial beings
and titans; this palace is well adorned with many a thousand turrets and pinnacles, a hundred
yojanas in height, in the Tāvatiŋsa heaven. With reference to it, Buddha said:
"Vejayantapāsādam, palace of victory". It, also, this thera made to shake with his foot-toe.
Indeed, on one occasion, Sakka, king of divine-beings, approached the Glorious One who was
residing in the East Ashram (Pubbārāmā), and asked Him about emancipation after proper
destruction of craving (taņhā). The Glorious One answered his questions. That king of divine-
beings, having heard that answer, became in his own elements or self-willed and glad,
worshipped Him, circumambulated Him and went back to his own celestial world. Then the
venerable Mahāmoggallāna thought thus:- "This Sakka approached the Glorious One and asked
such questions had been answered also by the Glorious One; how is it, indeed! has he gone back
after having known the truth or without knowing it? What if I were to go to the divine world and
find out that matter?" There and then, the thera went to the Tāvatiŋsa mansion and asked Sakka,
the king of divine-beings, about that matter. Sakka, being forgetful due to divine bliss made
slippery statement. The thera shook with his foot-toe the palace of victory, (Vejayantapāsāda), in
order to bring about his remorse. Therefore, it has been stated thus:-

“ Such a thera shook with his foot-toe, the victory palace (Vejayantapāsāda),
supported by the strength of his magical power, he made also the divine-beings remorseful.”
 394.3. This meaning of the stanza, however, ought to be made clear by means of
Cūlataņhādańkhayavimutti-sutta. The characteristic of shaking has but been spoken of already
(heţţhā). "Sakkam so paripucchati, he asked Sakka all round," according as having been said
even; statement has been made with reference to the thera's question on emancipation after
proper destruction (or exhaustion) of craving (taņhā); therefore the thera said: "Perhaps! my
friend knows, about emancipations after extinction of craving (taņhā)?". Sakka answered to his
question. This is stated regarding answering question while the shaking of the palace was being
done by the thera, Sakka, with a remorseful heart forsook this forgetfulness of his; made his
mind wise to answer the question correctly. The thera then preached, indeed, in the very manner
as preached by Buddha. Therefore, the thera said:- "When question was asked like that". There,
Sakkaŋ so paripucchati (he asked Sakka all-round) the thera Mahāmoggallāna asked Sakka, the
king of divine beings, the condition of his having properly grasped the (fact that) emancipation
(is gained) after proper destruction of craving (taņhā) as preached by the Master. This present-
tense verb is indeed said in the sense of the past; Apāvuso jānāsi, Perhaps! My friend! Do you
know? My friend! Perhaps! you know? What do you know?; taņhakkhava vimuttiyo (destruction
(or exhaustion) of craving, (taņhā) and escapes) that extinction of craving, and emancipation,
preached to you by the Master! likewise, the thera asked: "What do you know?" He asked about
the teaching of either the Sutta bout the proper extinction of taņhā and emancipation or the
destruction of craving and escapes.

394.4 Brahmānaŋ (of the brahmās) of the great brahmās; Sudhammāyābhito sabham (in
the Assembly Hall of Sudhamma) this, however, is the Sudhamma hall of Brahmā world, not the
one in Tāvatiŋsa mansion. There is, namely no divine world without Sudhamma-hall. "Friends!
Is that view (diţţhi), which was formerly yours still with you now? namely, there does not exist
anybody, whether monk or brahmin, who is capable of coming over to this world of brahmā?
Previous to the coming or arrival of the Master here, whatever there was your view (diţţhi), how
is it? Today also, now also, has not that view gone away? Passasi vītivattantam brahmaloke
pabbassaram (do you see the outshining over and above the brilliance in Brahmā world?, Do you
see the space (okāsa) or (light?) of the Glorious One, with His disciples, seated after having well
entered upon the element of heat, surrounded by such disciples as mahākappina, Mahākassapa,
and so on, outshining in the Brahmā world? Thus, is the meaning. indeed, on one occasion, the
Glorious One came to know the mind of Brahmā, who was holding an audience having held a
meeting in the Assembly hall of Sudhamma in the Brahmā-world, and who was thinking: "Is
there, indeed, anyone, whether monk or brahmin, of such high magical power as would enable
him to come over here", went there, sat Himself down in the air above the Brahmā, entered
properly upon the element of heat (tejodhātu), reflected upon the coming of such disciples of His
as Mahāmoggallāna and so on, above Brahmā's head, releasing His rays of light. With the
thinking of the Buddha, they also went there, paid homage to the Master, came to know the inner
intention of Buddha, entered properly upon the element of heat (tejodhātu), sat themselves down
in their respective directions and released their rays of light. The whole Brahmā-world became
one solid ray of light. The Master came to know of the favourable condition of Brahmā's mind,
preached the dhamma making the four noble truths manifestly clear. At the end of the preaching,
many a thousand brahmās became established in the right noble paths and their fruitions
(maggaphala). He recited this stanza containing: Ajjapite āvuso sā diţţhi, in order to argue and
ask regarding it. This meaning should, however, be brought to light by means of
Bakabrahmāsutta. Indeed! This has been stated:-
 “ At one time the Glorious One was residing at Jeta grove in the monastery of
Anāthapiņ̄dika. At that time, indeed!, however, there arose such an evil view to a certain brahmā,
as: "There is neither any monk nor brahmin who would come here". Then, indeed, the Glorious
One came to know what was revolving in that brahmā's mind by means of his own mind,
disappeared from the Jetavana monastery in such short moment as would be taken by a strong
man either in stretching out his folded arm or folding back his outstretched arm, and become
apparent in the Brahmā-world. Then, indeed, the Glorious One sat himself down cross- legged in
the air above that brahmā, after having entered properly upon heat-element. then, indeed, this
idea occurred to the venerable Mahāmoggallāna: "Where, indeed, is the Glorious One staying
now?" The venerable Mahāmoggallāna saw, indeed, with his divine eyes, the Glorious One
seated cross-legged, in the air, above that Brahmā, having entered upon the element of heat,
(tejodhātu). Having seen Him, the thera disappeared himself from the Jetavana and made himself
apparent in that Brahmā-world in such a split second as would be taken by a strong man for
stretching out his folded arm or for folding back his out- stretched arm. Then, indeed, the
venerable Mahā moggallāna, relying on the east direction, sat himself cross-legged in the air,
above that brahmā, lower than that of the seat of the Glorious One after having entered upon the
heat element.”

“ Then, indeed, this idea occurred to the venerable Mahākassapa: "Where, indeed,
is the Glorious One staying at the present moment?" The venerable Mahākassapa saw, indeed,
the Glorious One, with his divine eyes, clearly pure, superior to human eyes, the Glorious One,
seated cross-legged in the air, above that brahmā, having entered upon the heat- element
(tejodhātu). Having seen Him, just as, namely, a strong man........... exactly in the same way, the
thera disappeared himself from the Jetavana monastery and made himself apparent in the
brahmaloka. then, indeed, the venerable Mahākassapa, relying on the south side or direction, sat
himself cross-legged in the air above that brahmā, lower than that of the seat of the Glorious
One, after having entered upon the heat element.”

“ Then, indeed, this idea occurred to the venerable Mahākappina: "Where, indeed,
is the Glorious One staying at the present moment?" The venerable Mahākappina saw, indeed,
the Glorious One, with his divine eyes, clearly pure, superior to human eyes, seated cross-
legged, in the air, above that brahmā, after having entered upon the heat-element (tejodhātu).
Having seen Him, just as, namely, a strong man... ..........., exactly in the same way, the thera
disappeared himself from the Jetavana monastery and made himself apparent in that brahmā
world. Then, indeed, the venerable Mahākappina, relying on the west direction, sat himself
cross-legged in the air, above that brahmā, but lower than that seat of the glorious One, after
having entered upon the heat-element (tejodhātu).”

“ Then, indeed, this idea occurred to the venerable Anuruddha: "Where indeed, is
the Glorious One staying at the present moment?" The venerable Anuruddha saw, indeed, the
glorious One, with his divine eyes, clearly pure, superior to human eyes, seated cross-legged, in
the air, above that brahmā, after having entered upon the heat-element (tejodhātu). Having seen
Him, just as, namely, a strong man........., exactly in the same manner, the thera disappeared
himself from the Jetavana monastery and made himself apparent in that brahmā-world. Then,
indeed, the venerable Anuruddha, relying on the north direction, sat himself cross-legged, in the
air, above that brahmā, but lower than that seat of the Glorious One, after having entered upon
the heat-element (tejodhātu).”
 394.5. then, indeed, the venerable Mahāmoggallāna addressed that brahmā by means of a
stanza:-

“ Now also, O Friend! Does that view of yours, which had formerly been your
view, exist? Do you see the outstanding rays of light in the brahmā world?”

The brahmā replied thus:-

“ Friend! That view of mine which I had before, does not exist with me (now); I
see the outshining ray of light in the brahmā-world. I realise now that the talk is faulty, namely, I
am permanent and eternal.”

“ Then, indeed, having made that brahmā, remorseful, just as, namely, a strong
man, .......... exactly in the same way, the Glorious One disappeared Himself from that brahmā-
world, and made Himself apparent at Jeta grove. Then, indeed, that brahmā addressed a certain
brahmā councillor, (brahmā pārisajja), thus:- "Come, you, my friend! Go near where the
venerable Mahā- moggallāna is; having approached him, tell Mahāmoggallāna thus:- "Friend
Moggallāna! Are there other disciples of that Glorious One who are thus of high magical powers
and thus of great influence similar also to the venerable Moggallāna, kassapa, Kappina and
Anuruddha?" That brahmā councillor, indeed, replied to that brahmā saying: "Very well, my
friend!", went toward where the venerable Mahāmoggallāna was and said to the venerable
Mahāmoggallāna: "Are there, indeed, my friend! other disciples also of that Glorious One who
are thus of high magical powers and thus of great influence, similar also to the venerable
Moggallāna, Kassapa, Kappina and Anuruddha?”

Then, indeed, the venerable Mahāmoggallāna addressed in reply to that brahmā

councillor, by means of a stanza:-

“ Many disciples of Buddha are cankerless (khīņāsava), arahants, who are learned
in three kinds of transcendental knowledge, had attained magical powers, and become experts in
fathoming the thoughts of others.”

Then, indeed, that brahmā councillor became pleased with the statement of the Venerable
mahāmoggallāna, congratulated him and went back towards where that brahmā was; having
approached him, the brahmā councillor said this to him:- „Friend! The Venerable
Mahāmoggallāna said thus:-

“ There are many disciples of Buddha, who are canker-free (khīņāsava), arahants,
who are learned in the three kinds of transcendental knowledge, had reached the height of
magical power and become experts in delving deep into the minds of others.”

394.6. That brahmā councillor said this and that brahmā also became self-willed
(attamanā), and fully appreciated the statement of that brahmā councillor.

It has been said regarding this thus: "This meaning, however, should be brought to light
by means of Bakabrahmāsutta, the discourse on the brahmā Baka".
 394.7. Mahāneruno Kūţam (the peak of the great Neru) with the peak-head, he spoke of
the whole mountain-king of Sineru even; Vimokkhena apassayi (saw by means of emancipation)
he saw by means of being dependent on the emancipation by jhāna, and by means of higher
knowledge; thus, is what is meant; Vana (forest) is the jambu island; indeed, that jambu island is
spoken of as "Vana, forest", because of its being abundant in forests; therefore he said:
"Jambumaņ̄dassa issaro, ruler of eugenia essence"; Pubbavidehānam (the east island) the place
also of the east island itself is the east island (pubbavideha); thus, is the meaning. Ye ca
bhūmisayā narā (whatever people who lie on the ground) human-beings who are islanders of
West (Aparagoyāna) and North (uttarakuru), are known as those who sleep on the ground; since,
indeed, they have no home or house they are said to be "bhūmisayā, those who sleep on the
ground!; he saw all of them also; thus, is the connection. This meaning, however, should be
brought to light by means of the taming of Nandopananda. It is said that on one occasion, the
banker-householder Anāthapiņ̄dika, having heard the preaching of dhamma of the Glorious One,
invited Him saying: "Venerable Sir! Tomorrow, kindly take your meal at my house together with
five hundred bhikkhus and made his departure. On that day also, while the Glorious One was
surveying the ten thousand world-elements, early in the morning, the dragon king, named
Nandopānanda came into the focus of His knowledge-facade. Reflecting thus: :This dragon king
comes into the focus of my knowledge-facade; what, indeed, is going to happen?", the glorious
One saw the dragon's chance of going into refuge (saraņāgamana), pondering over thus: "This
heretic dragon has no pious faith in the three Gems; who, indeed, would effectively release this
dragon from it's heresy?", saw the thera mahāmoggallāna. Thereafter, when the night passed into
dawn, the Glorious One did His bodily ablutions, and addressed the Venerable Ānanda thus:- O
Ānanda! Inform the five hundred bhikkhus that very day, the dragons prepared the banqueting
hall for Nandopānanda. That dragon-king was seated on the bejewelled celestial throne,
surrounded by dragon-assembly, as well as by three kinds of dancing-king saw Him, proceeded
to go facing towards the divine world of Tāvatiŋsa, accompanied by five hundred bhikkhus
through the sky above his very mansion.

394.8. On that occasion, indeed, however, there was arisen such an evil heretical view to
the dragon king as: "Indeed, these, namely, bald-headed monks enter into and come out also the
mansion (or abode) of the thirty three (Tāvatiŋsa) divine-beings, by air over our mansion; from
now on, I am not going to allow their going scattering down their feet-dust on our heads". Over
this evil thought, the dragon-king rose up from his seat, went to the foot of Sineru, abandoned its
normal body, threw round sineru its coils seven times over made its hood above sineru, rendered
the Tāvatiŋsa abode invisible by its spread-out hood.

394.9. Then, indeed, the venerable Raţţhapāla said this to the glorious One: "Venerable
Sir! Standing here, formerly, I used to see the Sineru hill; I used to see the environs of Sineru; I
used to see Tāvatiŋsa, I used to see Vejayanta (the Victory palace); I used to see the flag above
the palace of victory (Vejayanta); Venerable Sir! What, indeed, is the cause, what is the reason
(or source) in this, that now, I do see neither Sineru, ...... nor the flag above the palace of
victory?" Buddha replied: "O Raţţhapāla! this dragon king, named Nandopānanda, being angry
with you, had surrounded Sineru seven times by means of its long body turned into coils and
stood after creating darkness, having covered the peak with his hood". Raţţhapāla said:
"Venerable Sir! May I tame it?' The Glorious One did not allow the thera to do so. Then, indeed,
the Venerable Bhaddiya, the Venerable Rāhula; thus, one by one, in succession, all the bhikkhus
also rose up. The Glorious One did not allow them all.

394.10. Finally at last, the thera Mahāmoggallāna said: "Venerable Sir! May I tame it?"
The Glorious One gave His consent saying: "Moggallāna! You should tame it". The thera
discarded his normal human body, created the likeness of a massively majestic nāga, rounded up
Nandopānanda fourteen times, with coils of his long body, placed his own hood above that
nāga's hood and firmly pressed the dragon down against Sineru. The dragon-king sent forth
fumes; the thera also issued fumes, saying: "Not in your body only is there fume, I have it also in
my body". The fume of the dragon-king did not sicken the thera; but the thera's fume sickened
the dragon-king. thereafter the dragon-king made itself aflame; the thera also, saying, "It is not in
your body only, there is fire, my body also has it" and set fire ablaze. The heat of the dragon-
king did not burn the thera, but the thera's heat burnt the dragon-king. The dragon-king thought
to himself: "This thera pressed me down against Sineru, sent out fumes and flames also", asked
properly: "Friend! who are you?" The reply was; "O Nanda! I am, indeed, Moggallāna". The
dragon-king requested thus: "Venerable Sir'. Please stand in your own state of bhikkhu".

394.11. The thera discarded that dragon body, entered the dragon-king's body through its
right ear-hole and made his exit through its left ear-hole; having entered through the left ear-hole
he made his exit through the right ear-hole. Thereafter, the dragon-king opened its mouth; the
thera entered through its mouth and walked to and fro from east to west and west to east inside
its stomach. The Glorious One said: "O Moggallāna'. Mind yourself; the dragon is highly
powerful". The thera said! "Venerable Sir! In me, indeed!, the fourfold foundations of magical
power, have been developed, made in abundance, rendered to be my vehicle, laid as basic
foundation, made ???unraisable, thoroughly experienced and easily well-begun; Venerable Sir!
Leave alone this Nandopānanda, I would tame a hundred as well as a thousand dragon-kings, of
Nandopānanda type," and so on.

394.12. The dragon-king thought to itself thus: "Entering, so far, was not noticed by me;
at the time of his exit, now, I shall throw him in between my tusk-teeth and eat him up", and
having thought so, it said: "Venerable Sir! Please come out; please do not beseech me walking to
and fro, now and then inside my belly". The thera made his exit and stood outside. The dragon-
king saw him and saying to itself: "This is he", released its nose-breath. The thera entered upon
the fourth jhāna; the wind that came from the dragon's nose was not able to shake or shiver his
hair-holes (or pores) even. It is said that the rest of the bhikkhus would be capable of doing or
making all kinds of miracles starting from the beginning; having reached this place, however, no
other bhikkhu would be able to enter upon jhāna, after having quick careful-attention in this
manner; thus, to them, the Glorious One did not allow to tame the dragon king.

394.13. The dragon king considered thus:- "I was not able to make even the hair-holes (or
pores) of this monk shake by my nose-breath (or breeze); that samaņa is of high magical powers.
The thera abandoned his own form, created the form of a garuļa bird and pursued (or chased) the
dragon-king showing the speed (or breeze) of the Garuļa bird. The dragon-king forsook its own
appearance, created the appearance of a lad and bowed down in adoration at the feet of the thera
saying: "Venerable Sir! I take refuge in you". the thera, saying: "O Nanda! The Master had
arrived; come with me; let us go to Him", tamed the dragon king, made it devoid of poison, took
it and went to the presence of the glorious One. The dragon-king paid his homage to the Glorious
One and said "Venerable Sir! I take my refuge in you ". The Glorious One said: "Oh Dragon-
king! may you be happy"; and went to the residence of Anāthapiņ̄dika.

394.14. Anāthapiņ̄dika asked thus: "Venerable Sir! What is the cause of Your coming late
in the day?' Buddha replied: "There was a battle between Moggallāna and Nandopānanda as
well". Anāthapiņ̄dika enquired thus: "Venerable Sir! whose victory was it, however? And whose
defeat?" And whose defeat?' Buddha replied: "The victory was of Moggallāna; the defeat was
Nanda's".
Anāthapiņ̄dika said to Buddha thus: "Venerable Sir! I shall do honour to the thera,
myself, at a single stretch in succession with seven-day meal; let the Glorious One give His
consent (or approval), and made a great offering to five hundred bhikkhus headed by Buddha for
seven days. Therefore, has it been said: "It ought to be brought to light with the taming of
Nandopānanda".

394.15. Indeed, on one occasion, while the Glorious One was residing in the palatial
mansion of the great lady-devotee visākhā, adorned properly with well executed thousand
chambers, at Pubbārāma, ........ He made divine-beings also to become remorseful. Therefore, it
has been said thus:-

“ Having arrived at perfection in magical powers, I would shake with my left toe
even the earth, profoundly deep and abundantly difficult to assault.”

There, iddhiyā pāramim gato (gone to perfection in magical power) had gone and attained
the extreme end in such magical power as working transformation by magic and so on.
395. Asmimānam („I am‟ conceit) I am endowed with knowledge, precept and
concentration, etc., which constitute I am-pride; na passāmi (I do not see) I do not find; thus, is
the meaning. Bringing into light even that matter, he said thus: "Māno mayham na vijjati, there
does not exist pride in me". Sāmaņere upādāya (taking the novices closely) making the novices
the beginning the entire congregation of bhikkhus; garucittam (respect-minded) I make my mind
respectful, and possess much reverence; thus, is the meaning.

396. Apa imeyya ito kappe (immeasurable aeons from now) from this kappa of our rising
up, at the head of a hundred thousand aeons (kappa), over and above one innumerable
measureless period; thus, is the meaning. Yam kammamabhinīharim (whatever deed I applied to)
I fulfilled the prosperity of merit, the basic foundation of chief discipleship; tāham
bhūmimanupatto (I have accordingly arrived at that foundation) I have attained Nibbāna,
reckoned as extinction of cankers (āsava), having arrived at that ground of disciple; thus, is the
meaning.

397. Me sacchikatā (visualised by me) the four such kinds of analytical knowledge as: the
analytical knowledge of the meaning and so on, the eight such kinds of emancipation as the first
stage of holiness (sotāpatti-magga) and so on, the six such kinds of higher knowledge as magical
power (iddhividdha) have been made to be seen with my own eyes. Buddhassa sāsanam
(Buddha's dispensation) that which is reckoned as admonition and advice of the Glorious One;
katam (done) have been carried out by me, have been completely carried out by way of being
accomplished in precept and proper practice; thus, is the meaning.
 397.1. Itthaŋ thus, in the serial order said already, (heţţhā), by this variety; in this way, he
obtained prophecy twice in the presence of one buddha Anomadassī alone, when he was then a
banker; passing away from there, he was reborn in the dragon mansion belonging to the ocean,
made offering to that self-same Glorious One, because of His long span of life, invited Him, fed
Him, and made a great offering in His honour. At that time also the Glorious One uttered the
prophesy. Sudam is an indeclinable particle to serve as a word-filler. Āyasmā, venerable, is an
endearing utterance, the word of respect and reverence; abhāsittham (uttered) the thera
mahāmoggallāna spoke these stanzas of his biography; iti (thus) is an indeclinable particle to
mean complete end.

The Commentary on the biography of Mahāmoggallāna thera has ended.

3-3 The Commentary on the Biography of the Thera Mahākassapa

3-3,1. Stanzas starting with Padumuttarassa Bhagavato (of the Glorious One,
Padumuttara) and so on, constitute the biography of venerable thera mahākassapa. This one also,
having done devoted service and attended upon former buddhas, accumulation the acquisition of
such merits as were conducive towards freedom from rounds of re-births, in this and that
existence, became a wealthy house-holder, worth eighty crores, known as Vedeha in the city of
Haŋsavatī, at the time of the Glorious One Padumuttara. He became a devotee, devoted to the
Buddha, devoted to the dhamma and devoted to the clergy (sańgha) and living thus, he had his
good meal even early in the morning on a certain sabbath day, observed with self-resolution the
sabbath of pure precepts, took hold of such offerings as perfumes, flowers and so on, went to the
monastery. offered them to the Master, in His honour, paid homage to him and sat himself down
on one side.

3-3.2. At that moment also, the Master placed His third disciple the thera, named,
Mahānisabha at the stop place namely: "O Monks! such a one as this Nisabha is chief among my
disciple-bhikkhus whose creed is austerity (dhūta). The devotee heard about it, became
pleasantly pious, paid his homage to the Master, when the big body of people rose up at the end
of the preaching of truth (dhamma), and went away, and invited the Master thus:- "Venerable
Sir! Tomorrow, please agree to accept my alms-food." Buddha said: "O devotee! Great, indeed,
is the congregation of bhikkhus". The devotee asked: "Venerable sir! How many of them?" The
reply was sixty-eight hundred thousand. The devotee made his request thus: "Venerable Sir!
Without leaving out even a single novice (sāmaņera) in the monastery, let every resident disciple
take my meal". The Master gave His consent. The devotee, having come to know of Buddha's
approval, went home, made ready a big charity and had the master informed about the meal-time
on the next day. The Master took His bowl and robe, surrounded Himself with the congregation
of bhikkhus, went to the devotee's house, sat Himself down on the seat prepared for Him,
accepted such meal-offering as rice-gruel and so on at the end of libation dedication, and
performed the function of the meal. The devotee also sat himself down near the Master.

3-3,3. During that interval, the thera mahānisabha, wandering about for alms-food,
entered upon that very road. The devotee saw the thera, rose up from his seat, went to the thera,
paid him homage, and said: "Venerable Sir! Please give me your begging-bowl". The thera
replied: "O devotee! it will not be proper". The devotee took hold of the thera's bowl, filled it
with alms-food and offered it to the thera. Thereafter, the devotee followed the thera, receded,
took his seat in the presence of the master, and said thus:- "Venerable Sir! The thera
Mahānisabha did not desire to enter here though he was told that the master is seated in this
house; is there, indeed, to him any quality over and above your qualities? To Buddhas, there is
no such thing as jealousy in praising others; therefore, the master said thus: "O devotee! We sit
ourselves down in a house awaiting our alms-meal; that bhikkhu does not sit himself down in
this way and look out for alms-meal; we live in the monastery within a village, whereas he lives
in a forest only; we live under a roof, whereas he lives in open air only". The Glorious One spoke
of the qualities of that thera as if filling up the big ocean saying: "This and that also are his
qualities".
3-3,4. The devotee also, who was naturally already like a burning lamp soaked with oil,
became pleasantly pious all the more and thought thus: "What use is there to me with the
achievement of nibbāna's knowledge now? Would it not be better for me that I should aspire to
become in future in the presence of a buddha the chief disciple topmost in the practice of
austerity (dhūta)? That devotee invited the master once again also, gave a great charitable
offering for seven days in that self-same manner, on the seventh day, offered a set of three robes
each to the large concourse of bhikkhus headed by Buddha, lay himself down at the base of the
master's feet and said thus: "Venerable Sir! When I was giving this charity for seven days, there
have been brought about my bodily (or physical) loving kindness, verbal loving kindness and
mental loving kindness; by this (or with this) act of merit I do not desire another such attainment
as the divine glory or the glory of Sakka, Māra and Brahmā; may this deed of mine, however, be
such as to serve towards becoming topmost amongst those who bear the responsibility of the
thirteen kinds of austere practice and towards the attainment of the position reached by the thera
Mahānisabha in the presence of a Buddha in future". The Master said to Himself: "A great
position has been wished for by this devotee; will he accomplish or not?", looked ahead, saw the
potentiality of his accomplishment and said thus: "By you the endearing position has been
wished for; at the end of a hundred thousand aeons (kappa), yet to come, there will appear a
Buddha, named Gotama; you will become his third foremost disciple known by the name of the
thera Mahākassapa". Thus, He prophesied. Having heard that prophecy, the devotee said to
himself: "There is no such thing as two kinds of preaching (or declaration) of Buddhas", and
came to consider that attainment by himself as if it would be possible to achieve the next day.
That devotee offered charity as long as his span of life lasted, took upon himself the observance
of, and did keep precepts, performed many kinds of meritorious deeds, and was reborn in heaven
after his death.

3-3.5. Beginning from that rebirth, he kept on enjoying the prosperity in the worlds of
divine and human-beings, and was reborn in a certain all-round old, ruined brahmin family after
having passed away from the divine world when the Omniscient Buddha Vipassī was dwelling
near the safe and secure deer-park in the city of Bandhunatī, ninety one aeons (kappa) ago. On
that occasion also, the Glorious One Vipassī preached the truth (dhamma) in the seventh year;
there was a large uproar. In the entire jambudīpa, divinities announced thus: "The master will
preach the truth (dhamma)". The brahmin heard that announcement. There was to him but a
single lower garment; likewise to the brahmin lady, his wife. As regards upper garment",
however, there was but a single one for the two, husband and wife. In the whole city, he was
well-known as: "Brahmin of one single garment". That brahmin would go wearing that upper
garment himself, leaving his wife at home whenever thera was a meeting of brahmins that took
place over some business or other; when there was a meeting of brahmin ladies, he would
himself stay at home; his wife, the brahmin lady would put on that upper garment and go to the
meeting. On that day, however, that brahmin said to his wife asking her thus: "My dear! Will you
listen to the dhamma at night or in the day time?; what do you say?" She replied: "My lord! I am
not able to go and listen to the preaching at night; I shall listen in the day time". She left her
husband at home, put on that upper garment, went to the monastery together with lady-devotees,
paid her homage to the Master, sat herself down on one side, listened to the preaching of
dhamma, and came away along with lay-devotees. Then, her husband the brahmin left her at
home, put on that upper garment, and went to the monastery.

3-3,6. on that occasion also, the master, seated in the midst of the assembled audience, on
the decorated preaching seat, caught hold of his variegated fan and preached the truth (dhamma)
in such a manner that resembled the making of heavenly river to flow down or the churning of
the ocean after making Sineru a churning stick. When the brahmin, seated at the extreme end of
the audience, was listening to the preaching of truth (dhamma), there arose zest (pīti) of five
forms, filling his whole body even, in the first watch of the night. He collected his upper garment
and intended to offer to the Dasabala. Later, there arose in him ill-will, showing a thousand
disadvantages. he, saying to himself: "There is but a single garment for you and your wife, the
brahmin lady; there is no such thing as any other upper garment; I am unable to wander about
outside without putting on my upper garment", became not desirous of offering in every way
also. Then, to him, when the first watch had gone out and in the middle watch of the night,
likewise even, zest arose. He thought over in that self-same manner and became undesirous of
offering it, in that self-same way. Then when the middle watch had gone past and in the last
watch of the night also there arose zest (pāti) to him. At that time, he conquered his ill-will,
collected his upper garment, and placed it at the base of Buddha's feet. Thereafter, he folded his
left arm, clapped it with his right hand-palm and roared (or shouted) three times, thus:
"Conquered by me; Overcome by me!"

3-3,7. On that occasion, king Bandhuma was listening to the preaching of dhamma,
having been seated inside a screen at the back of the preaching seat. To kings, namely, the voice:
"I have conquered" is not welcome to their hearts. The king gave orders to his man thus: "Look
here! Go and ask this one what was it that he had said." The brahmin, being asked by the man
who came to him, replied thus: "Having mounted on such transports as elephant, conveyance and
so on, caught hold of swords, shields and so on, the king's soldiers conquered the other army
completely; that conquest is not wonderful; I, however, having conquered my mental ill-will, like
unto breaking the head of a horned bull which came to me from behind, with a club and making
it flee, and offered my upper garment to Dasabala; that conquest of my ill-will by me is
wonderful". That king's messenger came back and informed the king about that occurrence. The
king became pleased with that brahmin, saying: "My friend! We all do not know Dasabala,
appropriately; the brahmin knows it;" sent a pair of garments to him. Seeing it the brahmin
considered: "The king did not give me anything when I was seated in silence first of all; but, he
gave me when I spoke of the qualities of the master; this gift had arisen depending upon the
qualities of the Master; it is therefore but fit for the Master only", and offered that pair of
garments also to Dasabala. The king asked: "What did the brahmin do?" and having heard that
that pair of garments also had been offered to the Tathāgata, he sent another two pairs of
garments to the brahmin. He offered them also to the Master. Again, the king sent another four
pairs and in this way up to thirty pairs of garments. Then, the brahmin said to himself: "This pair
of garments gets increasing and increasing and it has become as if it is a forest of garments",
took two pairs of garments, one for himself and one for his wife, the brahmin lady and offered
thirty pairs to the Tathāgata. From then on, that brahmin became an intimate of the Master.

3-3,8. Then, the king, having seen him listening to the dhamma, in the presence of the
master, in the cold season, gave him the red velvet which he, the king himself put on and which
was worth a hundred thousand and said to the brahmin thus: "From now on, please listen to the
preaching of dhamma after having put on this upper garment". The brahmin considered: "What
use is there to me with this velvet to be kept close to me on this putrid body?" made a canopy
above the couch of the Tathāgata, inside His fragrant chamber and went away. Then, one day,
the king went to the monastery early in the morning, and sat himself down near the Master inside
the fragrant chamber. At that moment, the six-coloured rays of Buddha struck against the velvet
making the latter become exceedingly graceful. The king, on looking up, came to know very well
of it and said: "Venerable Sir! This velvet is ours; it was given by us to the one-garment
brahmin". Buddha replied: "O great king! By you the brahmin was honoured and we have been
honoured with the offering of it by the brahmin". The king was pleased saying: "The brahmin
knew what was befitting but not we". Whatever were of benefit to human-beings, the king made
them all eight times eight, gave offering known as all-standing or existing, and established the
brahmin in the position of his private chaplain. The brahmin also said to himself: "Eight times
eight, namely, is sixty-four", set up sixty four lots of meals, gave charitable offering throughout
his life, kept moral precepts and passing away thence, was reborn in heaven.

3-3,9. Again, passing away thence, in this aeon, (kappa), in between the Buddhas, the
Glorious One Koņāgamana and the Glorious One Kassapa, was reborn in the family of a
householder in Benares. In the wade of his growing up, he, leading a household life, wandered
about on foot in the forest, one day. On that very occasion, a silent buddha, performing his robe-
washing deed at the river-bank, began to put it by, after collection the robe, when the favourable
sir! Why do you collect and put it by?" the answer was that the favourable breeze was not
adequate. He offered his upper garment saying: "Venerable Sir! Do with this", and made this
wish: "Let there not be any diminishing (or adversity) to me in whatever place I am reborn".

3-3.10. at his home also, his sister was quarrelling with his wife, when a silent Buddha,
entered for alms-food. Then his sister offered alms-food to the silent buddha and placed her wish
in relation to that wife saying: "May I all-round avoid such-like fool at a distance of a hundred
yojanas". The wife heard the utterance of wish as she stood in the precincts of her house, caught
hold of the begging bowl, saying to herself: "Let not this silent buddha eat the meal offered by
her", discarded the meal, filled the bowl with mud and gave it back. The other saw it and said:
"O fool! You might abuse me or strike me; but, it is not proper to offer mud after throwing away
my alms-meal from the begging bowl of such a silent buddha as one who had fulfilled
perfections for two incalculable periods of aeons. Then there arose, in that wife, discerning
wisdom. She said: "Venerable Sir! Please stand waiting"; threw away the mud, washed the
begging bowl, rubbed out the inside with scented powder, filled it with excellent meal-food as
well as four kinds of sweet and honey, placed into the hands of the silent buddha, the begging
bowl, shining with the lotus-cavity-coloured ghee, sprinkled over its contents, and made her wish
thus: "Just as this alms-food has become gracefully lighted, in the same way, may my body
become gracefully lighted, in the same way, may my body become gracefully lighted." The silent
buddha said well-done by way of thanks-giving and proceeded into the sky. Both of these two
wife and husband, lived on as long as their lives lasted and passing away thence, were reborn in
heaven. Again passing away thence, the devotee was reborn in the family endowed with eighty
crores of wealth in Benares at the time of the Omniscient buddha Kassapa; the other also, like
him even, was reborn as the daughter of a banker. When he came of age they brought to him that
self-same banker's daughter. Due to the influence of the undesirable consequence of her former
evil deed, at the very moment she entered the house of her parents-in-law, that whole house,
beginning from inside the threshold became bad smelling, like unto the pit of excrement, which
had been shaken up. The young man enquired: "Whose is this smell?" and having heard that the
bad smell was that of the banker's daughter, sent her back to her parents' home even, saying:
"Take her out". She had to suffer being turned out of the house in seven places.

3-3.11. By that time, the Dasabala kassapa, passed away completely into Nibbāna. For
Him, people started setting up a shrine, a yojana high, with gold bricks worth a hundred
thousand, When that shrine was being built, that banker's daughter considered thus: "I had to
recede at seven places; what is the use of my life?", had her own treasure of ornaments broken
and gold-bricks made of them: the extent of her jewellery was a cubit (ratana) in length, twelve
finger-breadth span across and four fingers in height. thereafter, taking with her a lump of yellow
orpiment and arsenic as well eight handfuls of white lotus flowers, she went to the site of shrine-
building. At that very juncture also, a row of bricks, being laid round, happened to meet with
shortage for reaching perfection. The banker's daughter said to the architect-builder thus:-
"Please place this gold brick of mine here". The builder replied; "My dear! you have come at the
right time, well in good time: you yourself lay your brick". She climbed up mixed the yellow
orpiment and arsenic lump with oil, made her piece of brick well laid with that adhesive binder,
offered in honour, reverentially, with eight handfuls of white lotus flowers above it, paid her
homage to the shrine, made her wish, saying: "At every place, wherever I may be reborn, let the
sweet smell of sandal-wood issue as breeze from my body and may the sweet smell of white
lotus issue from my mouth", worshipped the shrine, circumambulated it and went home.

3-3,12. At that very moment, there arose awareness regarding her to the banker's son,
whose home she was first brought into. in the city also, there was proclaimed a festival. He asked
his attendants: "Where is the banker's daughter who was brought here?" the reply was: "Lord!
She is in her parents' home" the banker's son said: "Bring her, I shall enjoy myself at the
festival". They went and stood paying her their respects. When asked by her: "Dears! What is the
cause of your coming?", they all intimated here that matter as had occurred. She replied thus
"My dears! The shrine has been honoured by me with my treasure of ornaments; I have no
jewellery". They went and informed about it to the banker's son. The banker's son said: "Bring
her; she will get her ornaments". They brought her. Along with her entrance into the house, the
sweet smell of sandalwood as well as the sweet scent of white lotus permeated the whole house.
The banker's son asked her thus: "My dear! Your body at first emitted bad smell; now, however,
sweet smell of sandal-wood issues from your body and the sweet scent of white lotus flower is
emitted from your mouth. What is this?" She informed her husband the deed done by herself
starting from the beginning. The banker's son was pleased saying: "Indeed! Buddha's
dispensation (sāsana) is salutary (or profitable)", had the gold shrine of a yojana, covered over
with velvet sheath and adorned the same with gold lotuses of the size of a chariot wheel here and
there. Their hangings were twelve hands (or cubits).

3-3,13. He lived on there till the end of his life-span, passed away thence, was reborn in
heaven and again passing away thence, was reborn in a certain minister's family at a place a
yojana in extent from Benares; his wife, however, having passed away from the divine world
was reborn in a king's family to become the eldest royal daughter. When they came of age, a
festival was proclaimed in the residential village of the young man. He said to his mother thus:
"Dear Mother! Please give me my garment; I shall sport in the festival". She took out a washed
garment and gave it to her son. Her son said: "Dear Mother! This garment is thick". She took out
another garment and gave it to him. He rejected it also. Then his mother told him thus: "My dear
son! We were born in such a house that there has been not that sort of merit as to obtain properly
more delicate than this for us". The son said: "Well then, indeed!, dear mother! I am going to the
place where it can be obtained". The mother replied: "My son! I wish that you world properly
gain the sovereignty of the city of Benares even today, just now". He paid his homage to his
mother telling her that he was going. His mother let her son go. He, however, left his house,
according to his merit, went to Benares, and lay himself down on the auspicious stone-slab in the
royal garden, after putting on his upper garment to cover his head also. That day happened to be
the seventh day of the death of the king of Benares.

3-3,14. The ministers, having done what ought to be carried out to the bodily remains of
the king, sat themselves down in the royal court-yard and consulted together thus: "To the king
there is only one single daughter; there is no son; a kingless kingdom will come to ruin; who is
worthy of becoming king?" They said to each other:- "You are worthy; you are worthy." The
private chaplain (purohita) suggested thus: "It is not proper to look for many; we shall release the
state carriage to run of its own accord (phussaratha)". They had four Sindh horses, of the colour
of kumuda lotus flower, harnessed, placed in; that state-chariot the five kinds of regalia together
with the white umbrella, let the chariot go and caused to support it with music from behind. The
chariot went out of the city by the east gate and proceeded facing towards the royal garden. Some
said thus: "It goes facing towards the garden as usual by continuous experience, let us turn it
back". The private chaplain (purohita) advised to the contrary. The chariot went on,
circumambulated the young man, and stood, having stopped, to be ready for him to ride on. The
private chaplain (purohia) removed the border of his upper garment, examined the foot-soles of
the sleeping young man, said to himself: "Leave alone this island; on the four great islands and
two thousand smaller islands, this one is suitable to rule over", and made music upheld three
times.

3-3,15. Thereupon, the young man opened his face, looked about and asked: "On what
business have you all come here?" The ministers replied: "Lord! Sovereignty has come to you".
The young man asked: "Where is your king?" Their reply was that their king had gone away to
heavenly abode. The young man enquired: "How many days have passed by?" The reply was
that it was seven days previously. The young man enquired further: "Is there not either a son or a
daughter?" The reply was: "Lord! there is; daughter; but there is no son". The young man then
said: "Well then, indeed! I shall carry out the sovereignty". The ministers, then and there had a
coronation pandal made, dressed up and decorated the king's daughter with all kinds of
ornaments, brought her to the garden, and carried out the coronation of the young man. Then
when he had been anointed king, they brought to him a garment worth a hundred thousand. He
asked: "Dears! What is this? They replied: "Your Majesty! It is the garment to put on". The king
asked: "O dears! Is it not thick?" The reply was: "Your Majesty! There does not exist, amongst
garments worn by human-beings, any such garment that is more soft than this". The king
remarked saying: "Methinks your king was not possessed of merit; bring the ceremonial gold-
vessel; I shall get the garment". He had the ceremonial vessel of gold brought, rose up, washed
his hands, rinsed his mouth, took water with his hand and sprinkled the same in the east
direction. The solid earth broke itself and eight world trees (kapparukkha) sprang up. Again,
after having got hold of water and sprinkled about in the four directions, in this way; namely:
south, West and North. There arose altogether thirty-two world trees (kapparukkha) making eight
each, in all the directions. That king put on one celestial clothing as his lower garment, another
one as his upper garment, passed orders thus: "In the dominion of king Nanda let none of the
spinning and weaving ladies weave yarn; thus, make my proclamation by beating round the royal
drum", had the umbrella raised over him, dressed and decorated himself properly, mounted the
back of the excellent royal elephant, entered the city, went up the royal palace and enjoyed great
glory prosperously.

3-3,16. Thus, as time passed on, the queen, having looked at the king's glory, showed
signs of her sympathy thus:- "Wonderful, indeed, is austerity, comprising control over senses!"
When asked: "O queen! What is this?", she replied thus: "Your Majesty! Extremely enormous is
your glorious prosperity; this is the resulting fruit of the good deed done in the past, having
believing faith in Buddha; now, you do not perform merit for you to depend upon in future".
When questioned: "When shall we offer? There are no people who possessed good moral
precepts". The queen replied: "Your Majesty! The Jambu island is not void of arahants; Your
Majesty! you rather release charitable offering; I shall get arahants for the offering". On the next
day, the king had the charity to be offered ready at the east city gate. The queen, even early in the
morning, established herself in the observance of sabbath of pure precepts, lay herself down, flat
on her chest, facing towards east above her palace and said thus: "Should arahants exist in this
direction, let them come here tomorrow, and take our alms-food". There were no arahants in that
direction; they gave away that offering to destitute beggars.

3-3,17. On the next day, the king had the offering kept ready at the south city-gate;
likewise, he did not get worthy recipients; on the next day also, it happened likewise even, at the
west city-gate also. On the day, however, when offering was kept ready at the north city-gate,
when the queen made her invitation likewise even, the eldest of the five hundred silent buddhas,
who were the sons of Padumavatī, living in Himavanta, addressed his younger brothers thus: "O
brothers! king Nanda invited you all; please respond to his invitation". They agreed, washed their
face at the Anotatta lake, on the next day, went through the sky, and descended at the north city-
gate. People saw them, and went and informed the king thus: "Your Majesty! Five hundred silent
buddhas have come". The king went with his queen, paid their homage, requested the silent
buddhas to ascend their palace, where their majesties offered charitable offerings to them, and at
the end of meal-eating, the king fell himself down at the base of the senior most silent buddha's
feet, the queen fell herself down at the feet-base of the junior-most silent buddha, made them
promise by saying to them: "Venerable Sirs! Our lords will not have to tire yourselves with your
requirements; due to our merit, we also do not have to see adversity; please give us your promise
to live here throughout our lives", properly made available for them, in the garden, five hundred
leaf-huts, five hundred cloister walks, and thus all residential abodes with all kinds of
characteristics, and let them live there.

3-3,18. As time passed in that manner, when the king's border area revolted, the king
made his departure having instructed his queen thus: "I am going to bring peace to my border
towns; you please do not neglect by having forgetfulness in the silent buddhas". Before the
return of that king even, the life-span of the silent buddhas became exhausted. The silent buddha,
Mahāpaduma enjoyed the sport of jhāna throughout the three watches of the night and passed
away completely by means of the Nibbāna element, while still standing, hanging on to the
balustrade board, at sun-rise. In the self-same ruse, the remaining silent buddhas also; thus, all
the silent buddhas did but pass away completely into nibbāna. On the next day, the queen
prepared sitting places for the silent buddhas, scattered flowers, made the places fragrant with
perfumes, seated herself while looking out for their coming, and not seeing them come, sent her
men saying: "My dears! You might go; find out what discomfort there is for our lords". They
went, opened the door of Mahāpaduma's leaf-hut; not seeing him there, went to the cloister, saw
him standing depending upon the balustrade board and said thus: "Venerable Sir! It is time";
after paying their homage to him. What will the body of the silent buddha who had completely
entered Nibbāna speak? They said to themselves: "Methinks he is asleep", felt the backs of his
feet with their hands, came to know the state of his having passed away completely into nibbāna,
not only by the coldness but also by the stiffness of his feet; went to the presence of the second
silent buddha, came to know but likewise; again to the third; and in this way, they came to know
that all the silent buddhas also had passed away completely into nibbāna and went back to the
royal family. When asked: "My dear! Where are the silent buddhas?", they replied: "O Queen!
They had passed away completely into nibbāna". The queen wept, cried, went out of her palace,
proceeded to that place with citizens, performed sacred festivity, (sādhukīlita), did bodily
business by cremation of bodies of the silent buddhas, removed their relics and had them
deposited in a shrine.

3-3,19. The king came back after having brought about peace in his border towns, asked
his queen who came forward to meet him thus: "My dear! What is it? I hope you are not
negligent toward the silent buddhas; are our lords free from illness?" She replied: "Your majesty!
They had passed away into nibbāna completely". Having heard about it, the king considered
thus: "Death occurs to wise people of this type; whence is the escape for us?" He did not enter
the city, but proceeded to the garden even, sent for his eldest son, handed over the sovereignty to
him, and himself renounced it to become a monk. The queen also, saying to herself: "When the
king had become monk, what shall I do?", likewise became a renounced recluse in the garden,
even. They two, also developed jhāna and having passed away thence, were reborn in the
brahmā-world.

3-3,20. When they were living there in the brahmā world, our Master arose in the world,
and arrived at Rājagaha in due course as He kept turning the wheel of excellent dhamma. When
the Master was properly dwelling there, this lad Pippali was reborn in the womb of the wife of
Kapila brahmin in the village of the brahmin Mahātittha. This Bhaddākapilānī was reborn in the
womb of the wife of the brahmin who belonged to Kosiya clan in Sāgala city within the kingdom
of Madda. When they gradually grew up and attained properly to the age of twenty in the case of
the lad Pippali and sixteen in the case of Bhaddā, the parents looked at their son, exceedingly put
pressure to bear upon him thus: "Dear Son! You have come of age; it is proper for you to
establish our family lineage". The lad replied thus: "Please do not speak such a speech as this to
my hearing; as long as you hold on yourselves, so long I shall support and look after you; with
the lapse of both of you, I shall renounce and become a monk. They let pass a few days and
spoke to him again. He, however, rejected their request again. From then on, the mother
incessantly kept on speaking about it even.
 3-3,21. The lad, saying to himself: "I shall make my mother understand", gave a thousand
nikkha-measure of red-shining gold, asked for a lady-like sculpture to be made by gold-smiths,
dressed that gold lady figure in red garments when such work as beating, knocking, cleaning and
polishing and so on had ended, adorned it with flowers of gold, and all kinds of adornments and
said: "Dear Mother! Obtaining such an object of vision as this gold figure, I shall live at home;
otherwise, I shall not do so". The wise brahmin lady considered thus:- "My son is possessed of
merit, who had offered charity; he must have made his aspiration, in doing good deeds formerly
he did not do the same alone; surely, together with this one, my son, there must be his partner in
good-deeds a properly proportioned gold-complexioned young lady". She sent for eight
brahmins, satisfied them with all propriety, had the gold figure mounted on a chariot and
despatched them saying: "My dears! you all go; wherever you see a young lady like this in any
family equal to our birth, clan, prosperity and so on, there, give this very gold figure making it to
be a pledge".

3-3,22. They said in compliance: "This work, namely, is ours"; went out from her house
and saying to themselves: "Where shall we get her? The kingdom of Madda, namely, is ladies'
harem; let us go to the kingdom of Madda", and went all over the city, in the kingdom of Madda.
There, they placed that gold figure at the bathing bank and stood themselves on one side. Then,
the wet-nurse of Bhaddā bathed Bhaddā, dressed her up and decorated her and went to the
bathing bank to bathe herself. On having seen the gold figure, "Why was this one, without being
chaperoned, come here and stood herself? "She struck the side of the gold-figure's back and
came to know about its being inanimate, but she said remarking thus: "Our lord's daughter, mine,
thus she raised the perception; however, this gold figure is not an equal to my lord's daughter's
home receptionist". Thereupon, those brahmins asked her thus: "We are told that your lord's
daughter is like this; is that so?" She replied: "My lord's daughter is a hundred times and a
thousand times much more beautiful than this gold statue; like that, indeed, 'without any lighted
lamp', when she is seated in a chamber twelve cubits cross, she dispels darkness, with the rays of
light from her body. Saying: "Well then, indeed, let us go to the presence of her parents",
mounted the gold statue on the chariot, followed that wet nurse, stood at the house-door of
Kosiya clans-man and informed their arrived.

3-3,23. The Brahmin held conversation with them and asked them thus: "Whence have
you come?" They replied thus: "We have come, due to, namely, this cause from the house of the
brahmin Kapila, of Mahātittha village, in Magadha kingdom." He took the present saying:
"Good, dears! That brahmin is of equal birth, clan and wealth with us; we shall give our girl".
They sent message to Kapila brahmin, thus: "We have got a girl named Bhaddā; Do please know
what ought to be done". Having heard that message, they informed about it to the lad Pippali
thus: "The girl has been obtained". The lad Pippali said to himself: "I thought that they would not
get; but they sent me such message that they had got; I shall send a letter that I do not desire
her", went to seclusion, and wrote a letter thus: "Let Bhaddā get a husband, commensurate with
her own birth, clan and wealth; I shall renounce and become monk; do not become disappointed
afterwards". Bhaddā also having heard thus: "I am told that to so and so are my parents are
desirous of giving me, went to seclusion, and wrote a letter thus: "Let the lord's son get a girl,
commensurate with his own birth, clan and wealth; I shall renounce the world; do not get
disappointed afterwards". The two letters also came together in the middle of the journey. They
asked one another thus: "Whose is this letter?" The reply was: "It has been sent by the lad Pippali
to Bhaddā". When asked about the other letter thus: Those is this letter?" On the answer being
made thus: "This has been sent by Bhaddā to the lad Pippali", they all read the two letters also,
tore them away and threw them into the forest saying: "Look at the deed done by the young",
wrote another letter each, similar to theirs, and sent from this as well as hence. Thus, although
the identical letters of both the young man and the young lady said that they were but averse to
worldly satisfaction even, which they did not desire, yet there was the union of those two.

3-3,24. On that very day, the lad Pappali also, made Bhaddā catch hold of a rope of
flowers. Buddha also placed them in the middle of their sleeping place (or bed). When both of
them had eaten their evening meal, they began to get on to their bed. Between the two, the lad
mounted his bed from its right side; Bhaddā, having mounted her bed from its left side, said thus:
"On whosoever side, flowers fade, his lustful mind has arisen; thus, let us come to know clearly;
this flower-rope should not be adhered to". They, however, spent the whole night without even
falling off to sleep for fear of mutually touching one another's body. In the day time, however,
they did not do even to the extent of smiling to or laughing at one another. As long as their
parents were alive, so long they did not administer their estate because they did not associate
with worldly dainties; but when they died, they looked after its. The lad's prosperity was great.
After shampooing his body one day, even the gold power that should be thrown away, one ought
to get to the extent of twelve coconut-shell measure according to the Magadha standard shell;
there were sixty large lakes bound by (or harnessed with) machines; his field of occupation was
twelve yojanas in extent; he had fourteen villages of the size of Anurādhapura; he had an army of
fourteen elephants, and army of fourteen horses and an army of fourteen chariots.

3-3,25. One day, having ridden on a decorated horse, and surrounded by a large retinue of
people, he went to his field of cultivation-occupation, stood himself at an extremity of his field,
saw such birds as crows and so on eating such small living creatures as earth-worms mixed with
clods of earth, after having pulled them out from the cut off (or ploughed up) places by means of
plough-shares and made enquiry thus: "Dears! What are these birds eating?" The reply was:
"Lord! They are eating earth-worms". The lad Pippali asked thus: "Whose is the evil-deed done
by these birds were mine, what will this my wealth of eighty-seven crores do to me? What will
my field of occupation extending twelve yojanas do to me? What will the lakes harnessed with
machines do to me? What will the fourteen villages do to me? I shall hand over all these to
Bhaddā; the daughter of Kapila (Kapilānī), and renounce the world."

3-3,26. Bhaddā, the daughter of Brahmin Kapila, at that moment, was seated surrounded
by her nurses, having spread inside her house-compound the contents of three jars of sesame
seeds; she saw crows eating sesame insects and asked: "My dears! What are these crows eating?"
The answer was: "Lady! They are eating insects". She enquired thus: "Whose demerit is it?"
Their reply was" "The demerit is yours, lady!" She considered thus: "My garment of four cubits
barely befits to get just to the extent of coconut-rice; if, however, this demerit done by these
crows were mind, I shall not be able to raise my head from the rounds of rebirths even with a
thousand existences; as soon as my husband, the lord's son comes back, I shall hand over
everything to him, renounce the world and become a bhikkhunī.

3-3,27. The lad came back, had his bath, ascended his palatial mansion and sat himself
down on a throne-like seat of much value. Then his attendants brought to him his meal worthy of
a world-king. Two of them also ate their meal and when their attendants went out, they went to
seclusion and sat themselves down at a suitably comfortable place. Thereafter, the lad said to
Bhaddā asking thus:- "My dear! When you came over to this house, how much wealth did you
bring?" She replied thus: "My lord! Fifty five thousand cartloads'. The lad said thus: "I hand over
to you alone, all that and all such kinds of wealth as amounting to eighty-seven crores, sixty
machine-bound lakes, and so on of my prosperity." When asked thus: "My lord! Where,
however, are you going?" The lad replied that he would become a monk. The young lady replied
thus: "My lord! I also was seated looking out for your coming back; I am also becoming a
bhikkhunī. The three kinds of existences stood near them like unto burning leaf-lodgings. They
said to themselves that they would renounce the world, had robes dyed yellow with yellow
essence and earthen-begging-bowls also, brought from inside the house-market, mutually shaved
off their hair, renounced the world, saying "Whatever, in this world, there are arahants, to them
we do dedicate this our renunciation". Having thus become recluses, they put their bowls into
their knapsacks (or bags), hung them at their shoulders and descended from their palatial height.
In their house, no one among their slaves and servants know about this matter.

3-3.28. Then, they went out of the brahmin village, and when they were going through
the gate of their slave-village, the residents of that slave-village recognised them by way of their
deportment and charming behaviour. Their slaves fell themselves down at their feet, weeping,
and said to them, asking: "Oh Lord and Lady! Why do you make us helpless?" They replied thus:
"We have renounced ourselves because we considered, O friends! the three kinds of existences to
be like unto burning leaf-lodgings; if we are to set you free from serfdom one by one among you
all, even a hundred years would not suffice; you yourselves, having washed your heads, become
a free man each, yourselves and lead your lives". They then made their departure while their
slaves were still weeping.

3-3.29. Going onward in front, the thera turned back and observing, considered thus:
"This Bhaddā Kapilanī, the lady worth the entire Jambu island, comes in my wake, behind me;
there exists, indeed, however, this reason-raising consideration: if anyone, whosoever, were to
think thus: "These individuals, recluses though they are, do not make themselves able without
woman, they do an inappropriate act'; in this way anyone can become a filler of purgatory after
mentally offending with evil deed; it is proper for me to go, having forsaken this one". Having
thus roused up his mind, he saw as he went in front a two-forked path and stood at the head of
the junction. Bhaddā also came, paid her homage to him and stood herself. Then he said to her
thus:- "My dear!. The big crowd of people (or public) having seen a woman like you coming
along behind me might offend us mentally saying to themselves: 'These individuals, in spite of
their being recluses could not manage to be without one another; would become fillers of
purgatory; out of these two forked paths, you should take one; I shall go by another path". She
replied: "Yes! my lord! Woman is an impediment to recluses; they would point out our defect
saying: 'Though they are recluses, they do not become without woman', made circumambulation
three times, venerated him with five kinds of establishments (pañcapatiţţhita), at four places,
raised her clasped hands, resplendent with the placing together of her ten nails, paid her homage
saying: "Our intimate friendship, made for such a period as measuring a hundred thousand
world-cycles (kappa), gets broken now, today; you are but, namely, right hand; the right path is
suitable to you; We, woman, namely, are left hands congenitally; the left road is suitable to us",
and continued her journey. At the time when they both became two separate travellers, this great
earth quaked resounding itself as if telling thus: "Although I am able to bear such mountain as
universe hill, (cakkavaļa), Sineru mountain and so on, I am unable to bear the weight of your
qualities". In the sky, there occurred sounds resembling those of lightning. The universe hill,
(cakkavaļa-pabbata), made an echoing sound.

3-3.30. The Omniscient Buddha also, who was seated in the chamber at the great
monastery of Veļuvana, heard the sound of the earth-quake, and on investigation as to why,
indeed, the earth quaked, found out and observed thus: "The lad pipali and Bhaddā Kapilānī also,
in dedication to me, had renounced the world having forsaken immeasurable prosperity; at the
place of their separation, due to the strength of qualities of both, this earth-quake had occurred; it
is proper for me also to assist these two". Subsequently, Buddha went out from his fragrant
chamber, took his bowl and robe all by himself, covered a journey in advance of three gāvutas
without letting any of the eighty major theras know, and sat Himself down cross-legged at the
foot of the Nigrodha banyan tree of many sons (bahuputta) in between Rājagaha and Nālandā. In
getting seated, however, he did not sit Himself down like unto a certain nondescript rag-raiment
wearer (paŋsukūlika), but having taken the guise of Buddha, He sat Himself down, releasing the
radiant rays of Buddha eighty cubits in extent. Thus, at that moment, the radiant rays of Buddha,
of such sizes as umbrella of leaves, cart-wheels, pinnacled houses and so on, profusely spread
about, ran about from here and there also, and made themselves into a single massive mass of
light within that forest, behaving like unto the rising time of a thousand moons and a thousand
suns. The forest area shone brilliantly with the glory of His thirty two characteristics of a great
personage, like unto the sky with its numerous shining stars, and resembling water area with
well-blooming lotus flowers and water-lilies. The trunk of the Nigrodha banyan tree is white by
nature; its leaves are bluish green; ripe fruits are red. On that day, however, the whole Nigrodha
tree was but gold-coloured.

3-3.31. The thera Mahākassapa, (Pippali?), having seen it, said to himself: "This must be
our Master; in dedication to this Master, I have renounced the world"; went bending himself
down, beginning from the site of seeing Him, paid his homage at three places, and said thus:-
"Venerable Sir! The Glorious One is my Master; I am your disciple; Venerable Sir! The Glorious
One is my master; I am your disciple". Then the Glorious One said to him thus: "O Kassapa!
(Pippali!?) If you would make this humble obedience to the great earth, that earth also would not
be able to bear it; the humble obedience made by you, due to your knowledge of the greatness of
quality in this way of the Tathāgata, however, is not able to shake my bodily hair even; o
Kassapa! Do sit down; I shall give you heritage". Then the Glorious One conferred upon him
full-fledged ordination by means of three kinds of advice. Having conferred thus also, the
Glorious One went off from the foot of Nigrodha tree of many sons (bahuputta) and entered upon
His journey making the thera His follower-attendant-monk. The body of the Master was
variegated with the thirty-two characteristics of a great personage; the body of mahākassapa
(Pippali) was adorned with seven characteristics of a great personage. He went following the
Master one footstep after another as if he was fastened behind a gold boat. The Master, having
travelled a short journey, descended from the road and showed the sign of sitting down at the
foot of a certain tree. The thera, having come to know that the Master was desirous of sitting
down, made his own double robe of ragged cloth (paţapilotika) folded four-folds and prepared
the seat.

3-3.32. The Master sat Himself down there, and rubbing the robe thoroughly with his
hands, said thus: "O Kassapa! This double-robe of yours is, indeed, soft". He came to know thus:
"The Master spoke of the state of softness of my double robe; it must be he is desirous of putting
it on as his ??bload", and told the Master thus: "Venerable Sir! Let the Glorious One put on my
double garment". Buddha asked: "O Kassapa! (Pippali!?) what will you wear as upper garment?"
The reply was: "Venerable Sir! I shall put on your lower garment". Buddha said thus: "O
Kassapa! (Pippali!?) How is it, however, that you could wear this ragged raiment (paŋsukūla),
which, is an ole piece of monk's wear? On the day of wearing of this ragged raiment, indeed, by
me, the great earth, bounded all round by water, quaked; it is not possible for one of meagre
quality to wear, namely, this old robe worn by Buddha; this is fitted to be put on by a genuine
rag-raiment (paŋsukūla) wearer, who is capable of fulfilling proper practice of attainment, by but
a properly bale person"; after having said so, Buddha exchanged robe together with the thera.

3-3.33. Having thus exchanged robes, the Glorious One put on the thera's robe; the thera
put on the robe of the Master. At that moment, though without volition (acetanā), this great earth
quaked having made water as its all-round boundary, as if saying thus: "Venerable Sir! You have
done a difficult deed! There never was, namely, before, any occasion when Buddha ever
exchanged his own upper robe, which He used to put on, with that of a disciple; I am not capable
of bearing the weight of your qualities". The thera also, saying to himself: "the robe worn by
Buddha has been gained by me; what is there, now, to be done by me over and above this?", did
not get himself elevated, took upon himself the observance of thirteen qualities of austere
practice (dhūta), and had to be a common monk (puthujjana), just to the extent of seven days
only. On the eighth day, he attained arahantship together with analytical knowledge. Then the
Master praised him thus: "O monks! Kassapa approaches the families like unto the moon; he is
ever a junior with his body but removed, his mind removed, he does not encroach upon
families"; and so on; subsequently, seated in the midst of collection of noble ones (ariya),
Buddha established him at the topmost place of holders of austerity view thus:- "O Monks!
Among my disciples of bhikkhus who are devoted to austere practice (dhūta), this one, namely,
this great Kassapa, is the chief".

398. the Venerable Mahākassapa, having been conferred the top position by the Glorious
One thus, attained the state of one of the great major disciples and having remembered his own
previous deeds, he uttered the stanza, starting with: "Padumuttarassa Bhagavato", in order to
make manifest the deeds done formerly by way of being delighted in mind. There,
Padumuttarassa, of Padumuttara, it is said that beginning from the time that glorious One came
out of his mother's womb, at the time when He threw down his feet, under his feet of every step
He made in walking, lotuses bearing a hundred thousand petals sprang up, after splitting open the
earth: therefore, that name became His. When a hundred and hundred good deeds were done, by
each and every one among whole body of living beings, because of His Having done good deeds
a hundred times of that good deed, of the Glorious One; thus, is the meaning. Lokajeţţhassa
tādino, of such-like eldest of the world, He is known as Tādino, of such like, because He had
attained the state of not being shaken by things desired or not, and offering the main chief of the
world of living-beings. Nibbūte lokanāthamhi, when the world-patron had entered nibbāna, when
the glorious One, who had become proper refuge of the world of living-beings, had passed away
entirely into nibbāna by the entire cessation of His khandha (aggregates); and gone invisible;
thus, is the meaning; pūjam kubbanti satthuno (made offerings to the Master), they made
offerings of honour, promoting the sacred festival to the Glorious One, who had gained the
name, as "Satthā, Master", due to his instructions to this human world together with the divine
world; thus, is the connection.
 399. Aggim cinanti janatā (collection of people heap up the fire) crowds of people in
gathering fire for purpose of cremation, made heaps from all sides, were glad, satisfied, joyous in
many became contented and made offerings of honour; thus, is the connection. Tesu saŋvega
jhātesu, when they became remorseful, when those collections of people had gained repentance
and received terror; me, my; pīti (joy) zest or laughter; uda pajjatha (arose) became apparent;
thus, is the meaning.

400. Ñātimitte samānetvā (properly bringing together relatives and friends) having
brought together myself my relatives and companions, having made them into a group; Mahāvīro
(the great hero) the glorious One, paninibbuto. (passed away completely into nibbāna) went to
become invisible; abravim (I spoke) I told; thus, is the connection. Handa pūjam karomase,
Come! Let us make offering, Handa is an indeclinable particle, in the meaning of relinquishing
(or handing over as donation); by that means, we all came together and made offering of honour;
thus, is the meaning; se is an indeclinable particle

401. Sādhū ti te paţissutvā (they replied very well!) they let my relatives and friends hear
in return as sādhu (very well) as excellent and good, accepted my word properly; me (my) mine;
bhiyyo, more beyond one; hāsam (laugh) joy or zest; janimsu (produced) caused to arise; thus, is
the meaning.

402. Thereafter, in order to show the accumulation of merit or good deeds done by
himself, he uttered this stanza, starting with buddhasmim lokanāthamhi. Uggatam (going up) a
hundred hands (or cubits) in height and a hundred and fifty hands (or cubits) broad; vimānam
nabhasi (mansion in the sky) which went up the sky and which was worthy, sukatam (well made)
done with good characteristic; katvā (having done) having made, also; puñña sañcayam
(accumulation of merit) heap of good deeds; kahāsim (I made) I had done; thus, is the
connection.

403. Katvāna agghiyam tattha (having done the worthy one there) in that place of
offering to the shrine; tālapantāhi (with rows of palm trees) with a series of toddy-palms; cittitam
(variegated) made delightful and worthy; katvāna (having made) having done, also; sakam cittam
(one's own mind) having made my own mind pleasantly pious; cetiyam pūjayuttamam (the
shrine best offering) I offered in honour to the shrine where were enshrined the most excellent
relics of buddha; thus, is the connection.

404. in order to show the greatness (mahima) of that shrine, he uttered this stanza starting
with Aggikkhandho va. There, aggikkhandho va (like a mass of fire) shining in the sky like a
mass of fire, resembling a fire-heap, that shrine shone with seven sorts of gems; phullito
(bloomed) in the sky resembling the Sal-tree-king, blooming with flowers; indalaţţhi va (like the
stick of Inda) resembling Indra's bow also; catuddisa (four quarters) in the four directions;
abhāsati (it lights) it shone; thus, is the connection.

405. Tattha cittam pasādetvā (making my mind pleasantly pious) having made my mind
pleasantly pious in that shining relic-chamber, made myself mentally delighted and with that
pleasingly pious mind; bahuŋ (much) many a kind; kusalaŋ (merit) good deed; katvāna (having
done) "in the relic-chamber as well as in Buddha's dispensation, so much good-deeds have been
done by me", thus, saritvāna (having remembered) thus, having recollected my good deeds in
this manner, tidasam (thirty-three) died and upapajjim, I was reborn in the Tāvatiŋsa mansion, as
if awakened from sleep; thus, is the connection.

406. In order to show the prosperity gained by him in the divine world where he sprang
up, he recited this stanza starting with Sahassa yutta. There, hayavāhim (drawn by horses) the
divine-chariot, yoked with a thousand Sindh horses and stood by; bhavanam (abode) my mansion
was sam ubbiddham (well high) properly in height with seven storeys; thus, is the meaning.

407. In that mansion, ahum (there were) sabbasovaņņamayā (made wholly of gold) a
thousand pinnacle-roofed structures entirely made of gold; thus, is the meaning. Sakatejena (with
one's own power) by means of my own influence, all the ten directions pabhāsayam (giving
light) producing lights, jalanti (burn) shone brilliantly; thus, is the connection.

408. In that mansion which made itself manifest to me, santi (there were) there did exist;
niyyūhā (turrets) also other ??itontage halls. what happened? Lohitańgamayā (made of red gem)
made of ruby at that time, those turrets (or pinnacles) also, ābhāya (with light) shone up the four
directions with rays of light; thus, is the connection.

410. Sabbe deve (all divinities) the divine-beings in all the six celestial worlds;
abhibhomi (I out-became) I overwhelmed. If asked whose fruit? This result was of the
meritorious deed done by me; thus, is the meaning.

411. Thereafter, in order to show the human prosperity, he uttered this stanza starting
with Saţţhikappasahassāni. There,from this world-cycle (kappa), below, sixty thousand world
cycles (kappa), ahead, caturanto (four ended) consisted of four great islands; vijitāvī (having
conquered) having won victory over all enemies, I, having become a world-king, named Ubbida;
pathavim āvasim (ruled the earth) performed sovereignty, held sway; thus, is the connection.

412-4. Tath'eva bhaddake kappe in that self-same excellent (bhadda) world (kappa) in the
kappa known as Bhaddaka, properly adorned with five Buddhas; timsakkhattum (thirty times)
for thirty births I was the main ruler in the four islands, replete with, endowed with such seven
sorts of gems as: the wheel-gem and so on; sakakammābhiraddho (having begun doing my own
work) loyally devoted to the ten royal duties (rājadhamma) which constitute my own work, amhi,
I became a world-king; thus, is the connection. In order to show the glorious prosperity enjoyed
by himself when he was a world-king, he uttered this stanza, starting with: "Tattha pi
bhavanammayham", and so on. Tattha (there) in that kingdom of that world-king; mayham
bhavanam (my abode) my palace; indalaţţhi va uggatam (went up like the bow of Inda) went up
into the sky, stood shining like unto creepers of lightning and high with such sorts of height as
seven storeys and so on; āyāmato (from length) in length as well as in height, it was twenty-four
yojanas, in breadth-twelve yojanas; thus, is the connection. The city was known as Rammana,
because of the fact that the minds of all people adhered to it; thus, is the meaning; the city was
endowed with walls and gates which were firm and either twelve hands (or cubits) or thirty
hands (or cubits) high; thus, he showed.

415.20. Tadād̄dhakam (that half) thence half, i.e. one thousand two hundred and fifty
yojanas; thus, is the meaning. Paddhittā paņņavīsati (thrown about were twenty markets) twenty
thrown-open selling shops continuously bounded the limits of the street; thus, is the meaning.
Brāhmañña kulasambhūto (well become of the brahmin family) well-born in the family of
brahmins; the rest should be easily understood because of the manner aforesaid (or said already).

The Commentary on the biography of the thera Mahākassapa has ended.

3-4. The Commentary on the Biography of the thera Anuruddha

3-4.1. The stanzas, starting with Sumedham bhagavantāham, constitute the biography of
the thera Anusuddha. This one also who had done devoted service and made his aspiration in the
presence of previous Buddhas, accumulating merit conducive towards escape from rounds of
repeated rebirths in this and that existence, was reborn in a house-holder's family-estate,
endowed with wealth, at the time of the glorious One, Padumuttara. On coming of age, he went
one day to the monastery, and while listening to the preaching of dhamma in the presence of the
Master, saw a monk being placed at topmost position among the bhikkhus who had divine eye by
the master, himself also aspired for that position, promoted a big charitable offering for seven
days to the glorious One and His retinue of a hundred thousand bhikkhus, offered, on the seventh
day, most excellent garments both to the Glorious One and the congregation of bhikkhus and
made his resolution. The Master also, having seen the condition of his accomplishment without
any interval (or lapse), prophesied thus:- "He will become, in future, chief among possessors of
divine eye during the dispensation of the Omniscient Buddha Gotama. He also making
meritorious acts there and on the demise of the Master, in His honour, he made an enormous
lamp-lighting offering with trees of lighted lamps, rows of lighted lamps, and many copper
vessels at the gold solid shrine seven yojanas high, praying thus:- "Let this be conducive towards
my gaining divine eye". Having done meritorious deeds as long as he lived, going through his
rounds of repeated rebirths amongst divine and human beings, he was reborn in the house of an
estate-owner in Benares at the time of the Glorious One kassapa, and attained the age of
intelligence. When the Master's entire passing away to nibbāna was completed, he had His shrine
surrounded, having filled up many copper vessels with clear-clean ghee, placed a lump of
molasses each in the middle also, causing the mouths of vessels touched up to the rim at the tops
of their rounded mouths, at the gold solid-shrine, a yojana in height. he filled the brass-bowl
taken by himself with pure ghee, had a thousand wicks lighted in it, placed it on his head and
went round and round the shrine continuously the whole night.

3-4.2. thus, in that existence also, having done good deeds, he was reborn in the divine
world; lived there as long as his span of life lasted and passing away hence, he came to be reborn
in a poor family in Benares, even before the appearance of buddha. He was known by the name
of "Annabhāra, the bearer of food." He led his life doing household work in the house of the
banker Sumana. One day, he saw the silent buddha named Uparittha, who having risen up from
cessation trance (nirodha-samāpatti), went through the sky from the Gandhamādana hill,
descended down at the city-gate of Benares, put on his upper robe, and wandering about for alms
food, he became pleasingly pious, took hold of the begging-bowl, into which he threw down the
share of meal put by for his own benefit and began to be desirous of offering to the silent
buddha. his wife also in that self-same manner threw down into the bowl her own share of meal.
He took that filled-up bowl and placed it into the hand of the silent buddha. the silent buddha
took over that bowl, made thanks-giving and departed. That day the divinity who resided in the
umbrella of the banker Sumana offered his congratulations with a loud voice thus:- "Wonderful
is the offering of exalted charity!" Having heard that congratulation, the banker sumana
pondered thus: "This alone, congratulated by the divinity in this manner, is the most excellent
charity," and there he asked for the share of offering. Annabhāra, on his part, gave the share of
his offering. Pleased and pious at heart, with that share of merit, the banker Sumana gave him a
thousand and said thus: "Beginning from now onwards, there is no more of doing manual work
with your own hand; build a suitable house and live there forever".

3-4.3. Just because alms-food was offered to the silent buddha who had risen from
cessation-trance (nirodha-samāpatti) there was on that self-same day an immense result,
therefore the banker, Sumana as he went to the king's presence, did so, taking the donor along.
The king, on his part, looked at the donor in the manner of respect. The banker having said thus:-
"O great king! This one is but fitted to be looked upon", spoke then about the deed done by that
donor, and the fact of his having given the donor a thousand by himself also. Having heard about
it, the king became pleased with him, gave him a thousand and passed orders to him about his
house-site thus:- "At such a place as that you build a house and live there". When he was making
that house-site clear and clean, big and large jars of gold treasure sprang up. On having seen
those treasure-jars, he informed the king. The king had all the buried wealth dug up, saw the
heap piled up and asked thus:- "In whose house, in this city, is there so much wealth?" The
answer was: "Your majesty! Not in the house of anybody". That very day even, the king raised
for him the banker's umbrella with these words:- "Well then, indeed! Let this Annabhāra be
known as the banker of large wealth, Mahādhanaseţţhi, in this city".

3-4.4. He, having become a banker, did good deeds as long as he lived and was reborn in
the celestial world. For a long period of time he underwent his repeated rounds of rebirths
amongst the divine and human beings, and finally took conception in the house of the Sakyan
Suddhodana in the city of Kapilavatthu at the time of the appearance of our Glorious One. When
he was born, they gave him the name Anuruddha. He was the youngest brother of the Sakyan
Mahānāma, the son of the Glorious One's paternal uncle; he was extremely delicate and of high
merit. His meal would spring up only in the gold vessel even. Then his mother, one day,
considered thus: "My son does not know such an expression as 'There is nothing; I shall let him
know" sent to him a gold vessel simply empty even, after covering closely with another gold
vessel. In between the journey, divinities filled that empty vessel with heavenly delicacies. In
this way, the great lord of merit throughout the three seasons, enjoyed pompous prosperity, like a
divine-being, surrounded by decorated damsels in the three palaces.

3-4.5. Our bodhisatta also, on that occasion passed away from the heavenly city of Tusita,
came to be reborn in the womb of the chief queen of the great king Suddhodana, grew up
gradually and came of age, lived his life in the midst of household for twenty-nine years, made
the great renunciation, in due course having penetrated the Omniscient knowledge properly,
spent seven times seven days at the terrace of the bodhi tree, made the wheel of dhamma turn at
the deer-park in Isipatana, went to Rājagaha, performing the protection of the world, and dwelt at
the bamboo grove, Veļuvana. At that time, the great king Suddhodana said to himself: "They say
that my son has arrived at Rājagaha; O my ministers! You all should go and bring my son#, and
then sent ten ministers, one at a time, with a retinue of a thousand each. They all became monks
by means of Come! Bhikkhu! ordination. When requested by the thera Udāyī, amongst those
ministers for Buddha' going on His wandering round, the Glorious One, surrounded by twenty
thousand arahants departed from Rājagaha, went to the city of Kapilavatthu, showed many a
miracle on the coming-together of relatives, preached the truth (dhamma) variegated with
miracles, let the great crowd of people drink the drink of immortality (amata) stood at the city
gate after taking His bowl and robe on the second day and on pondering: "What, indeed, is the
regular custom of all Buddhas who had arrived at their family-home city?", came to that it was
their wont to go from house to house in serial order continuously (sapadāna) for alms-food, and
wandered about from door to door (sapadāna). The king heard that his son wandered about for
alms-food, came with all hurried haste, listened to the truth (dhamma), within the streets,
requested Buddha to enter his residential palace, and made great honour and offering. The
Glorious One, having done such benefits as should be done to relatives there, novitiated the
young prince Rāhula, not long afterwards, wandered about going on His journey from the city of
kapilavatthu towards the kingdom of Malla, arrived at Anupiya grove.

3-4.6. On that occasion, the great king Suddhodana had the organisation of Sakyans
assembled and said thus: "If my son had lived on a household life, he would have become a
world-king, endowed with seven g;em;s, surrounded by a retinue of the Sakyan organisation; my
grandson, prince Rāhula also, would have surrounded his father, together with the organisation
of Sakyans and wandered about; you all also know about this matter; now, however, since my
son has become Buddha, let His retinue be simply and purely of princely (khattiya) clan; you all
give Him a boy each from each of your families". When he said so, at a single stroke even,
eighty-two thousand youths of warrior clan (khattiya) renounced the world the become bhikkhus.

3-4.7. On that occasion, that Mahānāma, the lord of family estate, approached
Anuruddha, the Sakyan and spoke thus:- "Dear Anuruddha! At the present moment, well-known
and reputed Sakyan youths have followed the Glorious One in His renunciation and become
monks; from our family, however, there is not any one at all, who has gone from household life
to houseless life and become a monk; well then, indeed, either you rather become a monk or I
shall do so". Having heard that news Anuruddha did not make himself to be pleased with
household life, went away from the household life to the houseless life and became himself the
seventh too become monk. That serial order of his becoming monk has but come in the main
section on breakage of bhikkhu organisation (sańghabheda). Having thus gone to Anupiya,
when, however, they had become monks, in that very rainy season, the thera Bhaddiya attained
arahantship; the thera Anuruddha made divine-eye spring up in him; Devadatta produced eight
self-attainments of effective meditation (samāpatti); the thera Ānanda established himself in the
fruition of the first stage of sanctification (sotāpatti); the thera Bhagu and the thera Kimila
attained arahantship afterwards. The former desire and aspiration of all those theras also, for the
positions they reached, each for himself, will become revealed. This thera Anuruddha took
guidance cor his mental exercise (kammaţţhāna) in the presence of generalissimo of dhamma,
went to the east bamboo forest in the kingdom of Citīya, and going his monk's duties there, made
an emphatic way of thinking at the eight inception of a great man; he became tired at the eighth
stage. The Master came to know thus: "Anuruddha has become tired at the eighth inception" of a
great man (mahāpurisavitakka); I shall fill up his intention"; went there, sat Himself down on the
excellent Buddha-seat, prepared for Him, filled up the eighth inception of a great man, preached
the proper practice of generations of highly noble lineage (ariyavaŋsa) rose up into the sky and
went to the bean grove, Bhesakalavana, even.

3-4.8. The very moment the Tathāgata had gone away, the thera became a ;great
cankerless arahant endowed with three kinds of enlightened knowledge (vijjā), and said to
himself thus:- "The Master came to know my mind, and having come to me, He gave me by
having filled up the eighth inception of a great man; that desired object of mine also has reached
its highest limit". he uttered these stanzas of solemn utterance in connection with the Buddha's
preaching of dhamma and his own proper penetration of truth (dhamma).

“ The Master, the peerless in the world, having known my intention, approached
with His mind-made body by means of magical power. As and when there was my intention
(sańkappa), beyond that He preached to me. Buddha who took delight in the absence of
impediments preached me to become free from hindrances. Having comprehended his dhamma, I
dwelt being delighted in the dispensation, (sāsana). I have accordingly attained three kinds of
enlightened knowledge, (vijjā), and carried out Buddha's instruction.”

3-4.9. Then the Master, dwelling in the great Jetavana monastery subsequently, placed
him at the topmost position thus: "Anuruddha is the chief among bhikkhus who possess divine
eye".

421. Thus, having obtained the topmost position among the divine-eyed, from the
presence of the Glorious One, uttered this stanza starting with Sumedham Bhagavantaham, in
order to make manifest the deeds done previously by way of his delight after remembering his
own former deeds. There, that Glorious One to whom there is wisdom (medha), reckoned to be
such as excellent knowledge of devotional service, knowledge of the right noble paths and
fruitions, knowledge of spiritual insight (vipassanā), the four kinds of analytical knowledge and
so on, such a One is Sumedha; that Sumedha because of His being endowed with glorious power
is bhagavanta; and He is jeţţha (eldest), the best of the world and has become the main, who first
of all went out of the rounds of rebirth, who was the big bull among men and who had the credit
of having previously practised; vūpakaţţham (stood alone) became secluded, I saw Him living,
having gone out of the ashram (ārāma) of association with the crowd; thus, is the connection.

422. Sambuddham (Omniscient Buddha), self-enlightened because He became, Buddha,

the Awakened One, having knowledge of all truths (dhamma), all by Himself; Upagantvāna
(having approaches) having gone near; thus, is the meaning. Añjalim paggahetvāna (having
raised (my) clasped hands) having made to form a hollow serving as container with his ten-
fingers clasped and placed on (his) head; thus, is the meaning. The rest is but clear.

430. Divārattiñca passāmi (I see day and night) at that time, when I sprang up in the
divine world as well as in the human world, I could see with my flesh-eyes (or normal eyes) a
yojana all round; thus, is the meaning.

431. Sahassalokam nāņena (the thousand world with knowledge) I could see the thousand
universes (cakkavaļa), with my eye of knowledge; thus, is the meaning. Satthu sāsane (in the
dispensation of the Master) now, in the dispensation of the Glorious One, Gotama. Dīpadānassa
(of lamp charity) this fruition is of the offering in honour of lighted lamps; by this fruitful result,
has, the consequent attainments, proper gain of divine eye, been promoted; thus, is the meaning.

The Commentary on the biography of the thera Anuruddha has ended.

 3-5. Commentary on the Biography of Puņņa thera, Son of Mantānī.

3-5.1. Stanzas starting with Ajjhāyako mantadharo, constitute the biography of the thera
Puņņa, son of Mantāņī, the brahmin lady. This One also, who had done devoted service and
aspiration in the presence of previous Buddhas, accumulating merit conducive towards freedom
from the rounds of repeated rebirths, was reborn in the family of a largely wealthy brahmin
Glorious One Padumuttara, and in due course, he attained the age of intelligence. Subsequently,
when the Glorious One Padumuttara arose and was preaching dhamma to those worthy of
awakening, he went to the monastery together with a large number of people in the manner
already (heţţhā) stated, sat himself down at the extreme end of the audience and as he listened to
the dhamma, he noticed the Master, placing at topmost position, a bhikkhu amongst preachers of
dhamma; he thought to himself thus: "It is proper for me to become like this one, in future",
approached the Master when the audience rose up at the end of the preaching, invited Him, made
a great offering of honour in the manner already aforesaid and performed his prayer by;saying in
this manner: "Venerable Sir! By means of this service, I do not wish for any other achievement
of prosperity, but just as that bhikkhu was placed at the topmost position amongst preachers of
dhamma by You, seven days ago, in the same way, I would like to become chief amongst
preachers of dhamma in the dispensation of a Buddha, in future. The Master looked through to
future, saw the state of materialisation of his wish, and prophesied thus: "In future a hundred
thousand aeons (kappa) ahead, Buddha named Gotama will appear; having become monk in His
dispensation, you will become chief of preachers of dhamma".

3-5.2. Having done good deeds as long as he lived, he passed away thence, and loading
himself with the load of meritorious deeds for a hundred thousand aeons (kappa), he wandered
round the rounds of repeated rebirths, and was reborn as a nephew of Aññasikoņ̄dañña thera, in a
wealthy high-status brahmin family in a brahmin village known by the name of Donavatthu, not
far from the city of Kapilavatthu at the time of our Glorious One. They gave him name as Puņņa.
When the Master had attained the great self-enlightenment and was dwelling depending on
Rājagaha in due course as He set turning the excellent wheel of dhamma, he became a monk in
the presence of Aññāsikoņ̄dañña. Having obtained the upasampadā ordination, he consistently
devoted himself to his strenuous effort (padhāna), brought to top-perfection in the performance
of all the duties of a monk, reached the presence of the Master, together with his thera-uncle,
saying to himself: "I shall go to the presence of Dasabala", stayed behind in the environs of
kapilavatthu, and doing deeds by being mentally wise, he attained arahantship but shortly
afterwards making himself eager over his exercise towards spiritual enlightenment.

3-5.3. In the presence of that thera Puņņa, however, there were five hundred young men
of good families who had become monks. The thera admonished them with ten kinds of basic
preaching (kathāvatthu). All of them also, being admonished by means of ten foundations of
preaching (dasakathāvatthu) became established in the thera's advice, attained arahantship, came
to know that they had reached the highest level of their own monk's duties, approached their
spiritual teacher and said thus:- "Venerable Sir! We have reached the highest limit of whatever
should be done by us as monks; we are also gainers of ten foundations of preaching
(kathāvatthu); time it is, now, for us to see Dasabala. Having heard what they said, the thera
pondered thus: "The Master is aware of my gain of the ten foundations of preaching
(kathāvatthu); in preaching dhamma, I do so without omitting the ten foundations of preaching
(kathāvatthu); when I go also, all these bhikkhus as well, will go surrounding me; it is improper
for me to go together with a large number in this way ;and see Dasabala. He, then, said to them
thus: "My friends! You all go ahead and see Dasabala; on my behalf you should pay your
homage at the feet of the Tathāgata; I also shall come by the road gone by you all". Those theras
also, all of whom were residents of the native-soil kingdom of Dasabala, who all were cankerless
arahants, who all had gained the ten foundations of preaching (kathāvatthu), kept intact the
advice of their spiritual teacher, paid homage to their thera, went on their wandering round,
covered a journey of more than sixty yojanas, proceeded to the great bamboo-grove monastery of
Rājagaha, paid their homage at the feet of Dasabala, and sat themselves down on one side.
Constant practice, indeed, however, is this of Buddhas, the Glorious Ones, to properly gladden,
personally, together with guests; the Glorious One, having made sweet conversation with them in
such a way as: "O monks! How do you do? Are you well?" and so on, asked thus: "O monks!
From where have you all come?", and again, on being told by them that they had come from
their birth-place of His native soil, He asked about the bhikkhu who had gained the ten
foundations of preaching thus:- "O monks! Who, indeed, is he in his native soil, having thus
well-developed, 'he being himself one of few desires, does make to the bhikkhus the preaching of
little want', amongst fellow-monks of his native soil, amongst bhikkhus leading, like him, a
noble life of chastity?" They also informed Buddha thus: "Venerable Sir! he is the venerable son
of Mantaņī, known by the name of Puņņa."

3-5.4. Having heard what they said, the venerable thera Sāriputta became desirous of
seeing the thera. The Master, then, went from Rājagaha to Sāvatthi. The thera Puņņa also heard
of the coming of Dasabala there, went, saying to himself: "I shall see the Master", and properly
arrived at Tathāgata inside the fragrant chamber even. The master preached to him the dhamma.
The thera listened to the dhamma, paid homage to Dasabala, went to the dark forest
(Andhavana), for the purpose of lonesome retreat (for solitary relaxation) and sat himself down
at the foot of a certain tree to spend the day there. The thera Sāriputta also, having heard about
his coming, went looking attentively for Puņņa thera, marked properly the opportunity,
approached him, seated at the foot of the tree, performed hearty greetings together with the thera
and asked him the serial succession of purity. The thera Puņņa answering every question of the
thera Sāriputta, won the latter's heart exceedingly, resembling the relay of chariots.

434. Seated subsequently then in the midst of the congregation of bhikkhus, the Master
placed that thera at the topmost position thus:- "O monks! Among my disciples of bhikkhus who
are preachers of dhamma, this one, namely, Puņņa, is the chief". He, having remembered his
previous performances, uttered this stanza, starting with Ajjhāyako, clearly developing the good
deeds done by himself by way of being mentally pleased. There, ajjhāyako (a scholar of the
brahmanic texts) teacher and trainer of many a brahmin; mantadharo (bearer of mantras) the
repository of mantras (or charms); thus, is the meaning. One who bears (or preserves) by way of
learning scholarly, listening to, and imparting of the fourth veda reckoned as veda; thus, is the
statement made. Tinnam vedānam (of the three vedas) has gone to the all-round end and to the
other shore in the treatises of the three vedas, in such learning which had gained the name:
"Veda, learning" because of the fact that it ought to be borne by means of intelligence (or
wisdom), of the three vedas, reckoned as Iruveda, Yaju veda and Sāmaveda; thus, is the
meaning. Purakkhato 'mhi sisehi (I am front-placed by my pupils), I am surrounded by my pupils
who become my constant company. Upagacchim naruttamam (I approached the best of men) I
approached the Glorious One, went near Him; thus, is the meaning. The rest is but easy even.
 438. Abhidhammanayaññū ham (I was the knower of Abhidhamma method), I, then, at
the time of that Buddha, an expert in the Abhidhamma method; thus, is the meaning; kathāvatthu
visuddhiyā (in the purity of kathāvatthu) for the clearness of the treatise known as kathāvatthu, I
was an adept; (or I am a specialist) in the ten foundations of preaching in such preaching as few
desires, contentment preaching and so on; by means of that clarity of preaching foundation
(kathāvatthu); sabbesam (to all) to wise monks and men; viññāpetvāna (having let know) having
enlightened (or awakened) anāsavo (devoid of cankers) devoid of depravity; viharāmi (I live) I
took up my (or made my) residence.

439. Ito pañcasate kappe (five hundred aeons hence) five hundred aeons from this present
excellent aeon (bhaddakappa), adorned with five Buddhas; suppakāsakā (well known) well
renowned, in the four islands of Jambudīpa and so on, being endowed with such seven sorts of
gems as wheel-gem, and so on; issara (rulers) main men, caturo (four) become four world-kings;
thus, is the meaning. The rest is but in the manner aforesaid.

The commentary on the Biography of the thera Puņņa, the son of Mantānī has ended.

3-6. Commentary on the Biography of the thera Upāli

3-6.1. The stanzas starting with Nagare Haŋsavatiyā constitute the biography of the thera
Upāli. This one also, who had done devoted service towards previous Buddhas, having
accumulated meritorious deeds conducive towards escape from rounds of repeated rebirths
(vaţţa) in this and that existence, was reborn in a brahmin family endowed with prosperous
wealth in the city of Haŋsavatī at the time of the Glorious One Padumuttara. Listening to the
preaching of dhamma, one day, he saw the master placing a bhikkhu in the topmost position
among the bearers of discipline (vinayadhāra), performed himself acts of service and wished for
that rank.

3-6.2. He did good deeds as long as he lived, and going through his rounds of rebirths
among divine and human-beings, was reborn in the house of a barber, at the time of the
appearance of this Buddha. They gave him the name as Upāli. On coming of age, he became a
dear associate of six warrior princes (khattiya), Anuruddha and so on, renounced the world
together with the six warrior-princes (khattiya) who were then renouncing the world to become
monks, when the Tathāgata was residing at the Anupiya grove. The process of his becoming
monk has but come in the text of the Piţaka. He renounced, got the upasampadā ordination, took
lessons for his mental exercise from the presence of the Master and said thus:- "Venerable Sir!
Please allow me to reside in a forest". Buddha replied: "O bhikkhu! To one who lives in a forest,
only a single devotional duty will increase; to you living in my presence, however, there will be
all-round fulfilment of both the devotional duties of clear insight (vipassanā) and learning of
texts (ganthadhyra). He properly accepted with agreement the words of the Master, doing deeds
of clear-insight (vipassanā), and attained arahantship within not long a period. The Master also,
personally taught him the entire book of discipline (vinaya piţaka). subsequently, he made these
three judicious decisions, namely: the story (or site) of Bharukaceha, the straight story (or the
site) of Ajjuka, and the story of Kumārakassapa. The master congratulated him on each and
every decision of his, made a narrative account concerning the three decisions and placed the
thera at the topmost position of bearers of (or experts in) Vinaya discipline.
 441. Having attained the position of chief (etadagga), in this way, he remembered his
own previous deeds, became delighted and uttered this stanza, starting with Nagare Haŋsavatiyā,
in order to make clear the deeds done by him previously. There, Haŋsavatiyā, in Haŋsavatī, it is
vatī, circumscribed, with the characteristic of turning (or whirling) round by brahmini ducks,
geese, or swans (haŋsa) in a town in which is all round thrown-about by a wall; that city is
Haŋsavatī. In other words, many a number of swans, dwelling in one-side-dammed lake, lotus
pond, large lade marshy land and so on, live running about from here and there, thither and
thither, there, thus Haŋsavatī, inside that city of Haŋsavatī. Sujāto nīma brāhmaņo (the brahmin
named Sujāta) born properly well; thus Sujāta (well-born) he was born, having been
uncondemned from such a statement as: " not thrown out, uncensured"; thus, is the meaning.
Asītikoţinicayo (accumulated treasure of eighty crores) he who had heaps of wealth to the extent
of eighty crores; pahūtadhanadhaññāva (possessed of abundant treasure and wealth of paddy-
grains) there was a brahmin, Sujāta, by name, who possessed incalculable treasure of wealth and
paddy grains; thus, is the connection.

442. Again also, in order to show his self-same greatness, he uttered a stanza, starting
with Ajjhāyako. There, ajjhāyako (a scholar who recites rightly) a teacher to others in such
learning as the three vedas and so on; mantadharo (the bearer of charms) the word manta is said
to be knowledge (paññā); possessor of knowledge of understanding such texts as Athabbana
veda, philological explanations and so on; thus, is the meaning. Tiņņam vedāna pāragū (gone to
the other shore of the three vedas) had reached the all round end of the three vedas, reckoned as:
Iruveda, yajuveda and sāma veda; thus, is the meaning; lakkhaņe (in sign) in the treatise of sings
and characteristics; also the treatises which made clear the sings seen on palms and soles of
Buddhas, silent buddhas, world-kings, men and women; thus, is the meaning; itihāse (in the
traditional lore), in the treatise which clearly explains the ancient speeches namely thus: "Thus, it
has been; thus, it has been". Sadhamme (in one's own dhamma) in one's own brahmin lore;
pāramim gato (gone to perfection) gone and attained the all-round extreme end; thus, is the
meaning.

443. Paribbaja (wandering ascetics) whoever were the disciples of Nigaņţha (the jain) all
of them were holders of all kinds of heretical views; mahiyā (on the earth) at that time wandered
about on the earth-surface; thus, is the connection.

445. As long as to whatever extent of time the Conqueror did not arise (or appear), so
long, to that extent of time, there could be no such statement as Buddha; thus, is the meaning.

446. Accayena ahorattam (with the lapse of day and night is ahorattam) with the passing
beyond of many years thus, is the meaning. The rest is but easy of comprehension.

454. Mantāņī putto (son of Mantāņī) the son of a barber's daughter named Mantāņī;
because of fullness of month and fullness of day, Puņņo, thus, the gainer of name; thus, is the
meaning; the disciple of that Master; hessati (will be) would become; thus, is the connection.

455. Evam kittayi so Buddho, that Buddha announced (or proclaimed) thus, so (he) the
Glorious One Padumuttara, evam (thus) with this kind (or sort); Sunandam (good joy) giver of
delight in good manner; Kittayi (proclaimed) gave His prophesy; thus, is the meaning. Sabbam
janam (all people) the entire crowd of men properly; hāsayanto (making them laugh) making
them delighted; sakam balam (own strength) his own vigour; dassayanto (showing) making
manifest; thus; is the connection.

456. thereafter, without interval, in order to show his own power (or influence), as a
result of his higher knowledge, uttered this stanza, starting with katañjalī. At that time, before the
advent of the appearance of that buddha, all the people adored the ascetic Sunanda having made
a container with their clasped hands; thus, is the connection. Buddhe karam karitvāna (having
performed what is to be done to Buddhe) thus, although honoured by all people, he did not get
proud saying: "I am honoured with offerings", and having performed what ought to be done
mainly in the dispensation of Buddha; gatim (going) his own birth, sodheti (cleans) made all-
round pure and clean; thus, is the meaning.

457. Sutvāna munino vacam (having heard the word of the Sage) the words of that
Omniscient Buddha; for ease in composing the stanza the long vowel ā is shortened and has been
stated as: "Vacam". Having heard the words of this Sage thus:- "In the time yet to come, the
Master, known by the name of Gotama will come to be in the world"; yathā (whereas) in
whatever manner I see the Glorious One Gotama, likewise in that manner, karam (act) main
work to be done, accumulation of meritorious deeds; kassāmi (I shall do) I shall perform: me
(my) sańkappo (intention) volition, wisely minding; ahu (was) became; thus, is the connection.

458. Evaham cintayitvāna (having thus thought) having considered in this way namely: "I
shall do what is to be done". Kiriyam cintayim mama, I thought of what I should do; thus, is the
meaning. Kyāham kammam ācarāmi (what work do I practise?) What sort of meritorious deed
have I practised, have I fulfilled, indeed? Thus, is the meaning. Puññakkhette anuttare (in the
peerless field of merit) in the three gems, which has become the vessel of entire merit which is
devoid of any superior; thus, is the meaning.

459. Ayañ ca pāţhiko bhikkhu (this monk Pāţhika) this bhikkhu gained the name
"Pāţhika, Reciter", from the fact that he was a reciter, and peruser of treatise, reader in the
manner of sarabhañña (intoner, the monk) inside (or among) reciters of readers; of all perusers in
the Buddha's dispensation, as well as in the vinaya; agganikkhitto (chief repository) placed as
chief, that place, the rank (or position) attained by that bhikkhu; patthaye (I aspire) I desired (or
wished for); thus, is the meaning.

460. Thereafter, further on, in order to show his own means of making merit, he uttered a
stanza, starting with idam me amitam bhogam: me e(my) mine; amitam (incomparable or
immeasurable) the heap of wealth devoid of measurement; akkhobham (undisturbed) unable to
disturb; sāgarūpamam (resembling ocean) like unto an ocean; tena bhogena (with that wealth)
had Buddha's ashram (ārāma) created (or built) with wealth like that; thus, is the connection.

474. Seated at the congregation of bhikkhus, the Omniscient Buddha accepted the
monastery for monks, creatively well-built by him and abravi (spoke) preached these words
pointing out the benefit of that ashram (ārāma); thus, is the connection.

475. How? Yo so (whosoever be) he who is the ascetic, donor of the monastery for
monks; sumāpitam (well-created) monastery for monks of Buddha prepared so properly that it
comprises, chamber, cave, pandal, palace, porch, wall and so on; pādāsi (offered, or gave)
offered in such a manner as with the mind associated with a pleasant or happy heart; tamaham
kittayissāmi (I shall proclaim it) I shall make manifest, I shall render obvious, that hermit; thus,
is the meaning. Suņātha mama bhāsato (you all listen to what I say) please hear my words when I
speak to you; fixing your ears, without mental confusion, bear them in your mind; thus, is the
meaning.

476. Therefore, in order to show the result (or fruition) of the ashram (ārāma) given as
charity, he uttered a stanza, starting with Hatthi assa rathā patti. That is but easily
comprehensible.

477. Samghārāmassidamphalam (This is the result (or fruition) of monastery for monks)
this is the resulting fruition of the charitable gift of monk's monastery Sańgharāma, the desirable
fruit reckoned as the prosperity or glory which ought to be enjoyed in future; thus, is the
meaning.

478. Chaļāsītisahassāni (eighty-six thousand) six thousand and eighty thousand;

samalańkatā (well adorned) properly decorated and prepared; nārīyo (women) ladies:
vicittavatthā bharaņā (variegated garments and ornaments) endowed with variegated clothing and
trinkets of many a shape; āmuttamaņikuņ̄dalā (pearl earrings) hanging earrings studded with
pearls and gems; thus, is the meaning.

479. Describing the surpassing graceful beauty of those ladies, he uttered this stanza,
starting with āļārapamhā. There the eyes of whichever ladies are big and dense, resembling gem-
balls, they are with thick eyelashes similar to those of bees and with lovely eyes; thus, is the
meaning. Hasulā (smiling) natural laugh, gracefully beautiful; thus, is the meaning. Susaññā
(good perception) details of well impressive body; tanumajjhimā (slim middle) small stomach-
section; the rest is but easy.

484. Tassa dhammesu dāyādo (the inheritor (or heir) of His dhamma) the heir, recipient
of spiritual share in the dhamma of the Glorious One, gotama; braso (the bosom son) born in
breast, because of the fact that he had become established in arahantship, having thrown away all
kinds of depravity by means of such a series of the great noble path as the first stage of such a
series of the right noble path as the first stage of sanctification (sotāpatti) and so on, having heard
the preaching of dhamma, after knocking against such five places of voice as throat, palate, lips
and so on; endowed with such ten kinds of cleverness in consonants as soft, hard, and so on;
thus, is the meaning. dhammanimmito (created by dhamma) he will become well-known,
fashioned by righteousness (or justice) and equity (or equality), without a weapon and a knife;
thus, is the meaning. Upāli nāma nāmena (known by the name of Upāli) in spite of his being
known as Mantāņīputta, by the name of the mother, because, however, of the fact that he went
together with Anuruddha and so on and became a monk, he got yoked and adhered to the vicinity
of princely warriors and endowed with the adhered body and mind; thus, the disciple of the
Master, known as Upāli; hessati s(will be), will become; thus, is the meaning.

485. Vinaye pāramim patvā (having attained perfection in the Vinaya) having attained
and reached all-round and extreme limit in the vinaya piţaka, ţhānāţhāne ca kovido (expert in
proper place or not) clever and wise in circumstance or not; thus, is the meaning. Jinasāsanam
dhārento (upholding the instruction of the Conqueror) committing into memory and bearing in
mind the three piţakas of the Conqueror, the admonition given by the conqueror, by way of doing
such deeds as leaning, listening, thinking, committing into memory and so on; thus, is the
meaning. Viharissati'nāsavo (the cankerless arahant will live) the arahant devoid of depravity,
will cause to turn and bear his own body without falling down from the four postures (iriyāpatha)
thus, is the meaning.

487. Aparimeyyupādāya (due to being immeasurable) having made many a hundred

thousand, the beginning; patthemi tava sāsanam (I wish for your instruction) I desired and
wished for your dispensation saying: "May I become chief among those who bear in their mind
the rules of discipline (vinayadhara) in the dispensation of the Glorious One, Gotama; thus, is the
meaning. So me attho (I am in need of that) that benefit reckoned as the topmost rank had been
attained accordingly by me; thus, is the meaning. Sabbasamyojanakkhayo (the exhaustion of all
worldly fetters) I had accordingly attained the extinction of all the worldly fetters (saŋyojana)
thus, is the connection; Nibbāna has been achieved (or reached); thus, is the meaning.

488. Tajjito (threatened) oppressed by royal punishment; sūlāvuto (impaled) fixed (or
impaled) on the pale; poso (man) the person on the pale; sātam (pleasure) sweet happiness;
avindanto (not getting) not experiencing; parimuttim va (the entire release) just as he desires but
all-round release; thus, is the connection.

489-90. Mahāvīra (O Great Hero!) O the most Excellent among the brave heroes!
bhavadaņ̄dena tajjito (threatened by the weapon of existence) I, being harassed by the
punishment of birth; kammasūlāvuto (fixed on the pale of action) being impaled on the pale of
good and bad deeds; santo (being) existing; pipāsāvedanāya (with pain of thirst) by becoming
afflicted with thirst; aţţito (oppressed) overwhelmed and made miserable; bhave sātam (pleasure
in existence) sweet happiness in the rounds of rebirths (saŋsāra) na vindāmi (I do not get) I do
not obtain. Parimuttim (all-round escape) being burnt by three flames of fire, reckoned either as:
fire of lust, fire of anger and fire of delusion, or as: the fire of purgatory, fire of springing up
world (kappuţţhāna) and fire of misery (dukkha) the appropriate means of all-round escape (or
freedom); gavesāmi (I seek) likewise even I made my quest; thus, is the connection. Just as one
who has gone and arrived at punishment by the king's order from here, seeks all-round release, in
that way, I, having arrived at the punishment of existence, seek my entire release; thus, is the
connection.

491.2. Again, in order to show by way of example and illustration, his escape from the
rounds of rebirths (saŋsāra) he uttered stanzas beginning with Yathāvisādo. There Visāda
(depression or dejection) bitten and being bitten from and on all sides by poisonous (venomous)
snakes; bitten by serpents; thus, is the meaning. A man who is dejected, all-round oppressed by
that and that-like poison; having become the means and approach towards total destruction and
elimination of that poison, agadam (remedy) medicine; gaveseyya (seek) should make his quest;
going in search of it; visaghātakam (killer of poison), the destroyer of poison; agadam (remedy)
medicine; passeyya (should see) should find. Visamhā (from poison) having drunk the medicine
found out by himself in making his quest, parimuttiyā assa (would become all-round released)
just as he would become happy on account of his all-round escape from venom; thus, is the
connection.
 493. Tath'eva'ham (I likewise even) just as, in which manner, that man, struck with
poison, being bitten by a venomous serpent would become happy after having drunk the
medicine, the eater (or eraser) of poison, likewise even, in that manner, I, sam (well) properly;
having been properly harassed with ignorance and delusion; saddhammāgadamesa'ham (I seek
the medicine of good dhamma), I kept seeking, (or making my quest for), the medicine reckoned
as the good dhamma; thus, is the meaning.

494-5. Dhammāgadam gavesanto (seeking the medicine of dhamma), making my quest

for the medicine of dhamma for the destruction of the poison of rounds-of-rebirth misery
(samsāradukkha); addakkhim sakyasāsanam (I saw the dispensation of the Sakiyan), I discovered
the dispensation (sāsaba), of Gotama, who originated from the lineage of the Sakyans; thus, is
the meaning. Aggam sabbosadhānam tam (it is topmost of all kinds of medicine), that medicine
of dhamma, reckoned as the dispensation (sāsana), of the Sakyan, is topmost and most excellent
amidst all kinds of medicine; thus, is the meaning. Sabbasalla vinodanam (the extractor of all
kinds of thorns); the uprooter and tranquilliser of all such thorns as lust-thorn and so on;
dhammosadham (spiritual remedy) having drunk medicine known as dhamma; sabbham visam
(all venom), the entire misery-poison of rounds of repeated rebirths (samsāradukkha);
samuhanim, I have properly uprooted, I have caused (or made) the destruction; thus, is the
connection. Ajarāmaram (no old age), and no death, having properly extricated the poison of
misery, un-aged, old-age forsaken, death-less, death-forsaken; sītibhāvam, (condition of
coolness) Nibbāna, which is the state of coolness, because of having forsaken such heat as the
burning of lust and so on; phassayim (I touched) I made myself see; thus, is the connection.

496. Again, in order to show the illustration of the cessation of depravity, he uttered a
stanza, starting with Yathā bhūtaţţito. There, yathā (just as) in whichever manner; bhūtaţţito
(harassed by bhūta) harassed and oppressed by a powerful ogre; poso (man) a person;
bhūtaggahena (by being seized by bhūta) captured by an ogre; piļito (oppressed) distressed;
bhūtasmā (from bhūta) from the capture of an ogre; parimuttiyā (for an all-round release) he
would seek a witch-doctor (or sorcerer) for his release.

497. Kovidam (expert) in seeking that specialist in witchery science, properly, were to
find a clever doctor of sorcery; so, he, the doctor of witchery, tassa (his) the condition of living
in the inside of that man, seized by an ogre; vihane (should kill) should destroy; samūlañca (with
root as well) along with root, having made so that in future the ogre cannot do any mischief
(anasevaka) vināsaye (should destroy) should crush (or obliterate); thus, is the connection.

498. Mahāvīra (Great Hero!) The Most Excellent Hero! tamaggahena (seized by
darkness) oppressed by being captured by the darkness of depravity, tath'eva (likewise even) in
that manner even; tamato (from darkness) from the darkness of depravity; parimuttiyāds(for all-
round release) for purpose of escape, ñāņālokam (the light of intelligence, or wisdom) I shall
seek the light of knowledge; thus, is the connection.

499. Kilesatamasodhanam (the dispeller of darkness of depravity) then in that incessant

time, I saw Sakyamuni, the destroyer of the darkness of depravity; thus, is the meaning; so (he)
Sakyamuni, me (my) mine; tamam (darkness) dusk, the darkness of depravity, like unto the
doctor of witchery, bhūtakam (possessed), similar to having been captured by an ogre; vinodesi
(removed) made to be far away; thus, is the connection.
 500. Samsārasotam (the stream of samsara) that I, having thus escaped the river of
repeated rebirths, sam (properly) well; chindim (I cut) I caused to cut; taņhāsotam (the stream of
craving) the great flood of craving desire; nivārayim (I prevented) I made elimination, and non-
recurrence; thus, is the meaning. bhavam ugghātayim sabbam (I destroyed all becoming) I killed
up and clearly destroyed all such new existences as existences of sensual pleasures and so on;
thus, is the meaning; clearly destroying from the root, I killed it up from its root like unto the
doctor of sorcery.

501. thereafter, in order to point out (or make an illustration of the all-round end of)
nibbāna, he uttered this stanza starting with yathā. There, the bird which eats (or swallows) a
heavy loathsome dragon, thus, it is garuļa (big heavy bird) the bird which takes either heavy one
(or dragon); thus, it is garuļa (bird); the garūda-king; one's own food, one's own pasture, going
lying-wise, it does not go to the hand of others in any manner, thus, it is pannago (serpent) goer
lying wise; to capture the dragon which thus got its name; opatati (falls down) drops itself down;
samantā (around) from all sides; yojanasatam (a hundred yojanas) the size of a hundred yojanas;
mahāsaram (great lake) the large ocean, vikkhobheti (makes an upheaval) just as it jumbles up
the mighty ocean by means of the breeze of its own wings; thus, is the connection.

502. So, he, the sky-going garūda bird, who is in the habit of going about in the sky;
pannagam (goer lying-wise) the dragon, seized the dragon, made it hanging head-downwards;
viheţhayam (harassing) here and there harassing with different kinds of harassments; ādāya
(taking) having seized firmly; yena kāmam (wherever it desires) pakkamati (departs) goes away
there, wherever it likes to go.

503. Venerable Sir! O Great Hero! Just as the Garūda bird seized balī (strong) the dragon
which possessed strength and made its departure, likewise even, I, asańkhatam (the uncreated)
nibbāna, not made up of causes, gavesanto (seeking) making a quest by way (or in the form) of
fulfilling proper practice, dose (faults) the entire thousand five hundred kinds of depravity;
vikkhālayim (I washed off) I purified by means of abandonment, by self cutting off distinctively;
thus, is the connection.

504. Just as the Garūda bird lives eating after seizing serpents, so also I, dhammavaram
(excellent dhamma) the most excellent truth, diţţho (having seen) seeing clearly, santipadam
(tranquil path) this path of nibbāna; anuttaram, (unsurpassed) by means of right noble-paths and
their fruitions which are devoid of superiors, ādāya (taking) having seized I live having taken and
using it (or resorting to it); thus, is the connection.

505. Now, in order to show the difficulty of gaining nibbāna, he uttered a stanza, starting
with Āsāvatī nāma latā. There, the desire and inclination of all divinities for this creeper exists,
thus, the creeper known by the name of āsāvatī (possessing desire) cittalatā vane (in the Cittalatā
grove) in the forest garden which has become bushes or jungles with many a variety of creepers
(or climbers); jāto (born) have sprung up; thus, is the meaning. Tassa (its) of that creeper vassa
sahassena (with a thousand years) with the lapse of a thousand rains (or years); ekam phalam
nibbattate (gives birth to a fruit) takes a fruit (or bears a fruit).
 506. Tamdevā (the divine beings it) that Āsāvatī creeper; tāva dūraphalam (so long far-
off fruit) taking and bearing fruit after having so long a time passed by; deva (divine-beings) the
divinities of Tāvatiŋsa; payirupāsanti (all round approach) attend to; latuttama (the most
excellent creeper) that most excellent creeper amidst creepers, known by the name of Āsāvatī;
thus, it was dear to the devas; thus, is the connection.

507. Satasahassupādāya (closely taking a hundred thousand) having made the hundred
thousand years, the beginning; tāham paricare muni (I all-round serve that sage) mona is said to
be wisdom (or knowledge); Venerable Sage, possessor of knowledge, the Omniscient! I all-
round approach and serve that Glorious One; sayam pātam namassāmi (morning and evening I
worship) I bow and make my adoration twice, every day, morning as well as evening; yathā devā
(just as the divinities), just as the divine beings of Tāvatiŋsa all-round approach and attend to the
Āsāvatī creeper day and night; thus, is the connection.

508. Avañjhā paricariyā (all-round practices are not barren) since there was the
attainment of nibbāna because of seeing Buddha, therefore, walking round (or attending upon)
Buddha, and doing proper practice of duties do not become barren, do not get empty (or vain),
namassañā (bowing down) making adoration also, amogho (is not in vain) does not become
useless. Likewise, indeed, dūragatam (come afar) having come from a far period of a journey of
rounds of rebirths; santam (being) existing; khaņoyam (this moment) this moment of appearance
of Buddha; na virodhayi (did not cease) did not pass beyond; did not go passing beyond me;
thus, is the meaning.

509. Vicinanito (selecting) scrutinising, I who had attained nibbāna, because of my

having seen Buddha, scrutinising and closely checking my conception in the closely causing
existence in future, I do not see; thus, is the connection. Nirupadhi (no upadhi or substratum of
existence), devoid of such substrata of existence as aggregates (khandha) and depravity (kilesa)
vippamutto (clearly released) become without all kinds of depravity; upasanto (tranquil) I
wander about with tranquil mind because of the absence of burning heat of depravity (kilesa);
thus, is the connection.

510. Again, pointing gout an illustration of his own seeing Buddha, he uttered a stanza
starting with Yathā pi padumam nāma. Sūriyaramsena (with sun's rays) just as the lotus, namely,
also, due to permeation of sun's rays, pupphati (blooms) blossoms into flower; Mahāvīra (O
Great Hero!) The Most Excellent Hero! Exactly in the same way even, I have blossomed into
flower Buddharamsena (by means of Buddha's rays) due to the power of the rays of truth
(dhamma) preached by Buddha, the Glorious One; thus, is the meaning.

511-12. Again, bringing into light the visualisation of nibbāna by having seen Buddha, he
uttered a stanza beginning with yathā balākā. Thee balākayonimbi (in the womb of a crane) in
the nativity of a crane; sadā (always) at all times; pumā (a man) there does not exist such a male;
when a male does not exist how is the getting of pregnancy of the cranes, if so? gajjamānesu (in
thunderings) when the rain clouds make sound, hearing the thundering rain cloud; tā (they) the
female cranes, sadā (always) at all times; gabbham gaņhanti (get pregnancy) bear eggs; thus, is
the meaning. Yāva (as long as) for whatever time; meghonagajjati (rain cloud does not thunder)
rain-cloud does not make sound; so long, for that length of time, ciram (long) for a long time;
gabbham (womb) bear egg. Yadā (when) in whatever time; pavasati (it rains) the rain-cloud
showers down rain after thundering in a manner and rain-bearing showers flow (or shower
down); then, at that time, bhārato (from the burdensome load) from the bearing of womb;
parimuceanti (escape all round) let the egg fall out; thus, is the meaning.

513. thereafter, further on, pointing out the success (or blessing) of illustrative example,
he uttered a stanza starting with Padumuttara Buddhassa Dhammameghena (with the rain-cloud
of Dhamma) by means of the rain-cloud, reckoned as the teaching vocabulary with absolute
meaning of Buddha Padumuttara; gajjato (of thundering) while making peals of thunder,
preaching; dhammameghassa saddena (with the sound of the rain-cloud of dhamma) with the
course of the sound, dhammagabbham (pregnancy of truth) I, at that time, the pregnant womb of
accumulation of such meritorious deeds as charitable offering, moral precepts and so on,
conducive towards escape from rounds (or cycles) of rebirths; agaņhim (I took) likewise; thus, is
the connection.

514. Satasahassupādāta (having closely taken a hundred thousand) having made a

hundred thousand aeons, the beginning; puññagabbam (the womb of merit) the accumulation of
such good deeds as offering charity, moral precepts and so on; dhāremi (I bear) I fulfil. As long
as dhamma megho (spiritual rain-cloud) the preaching of dhamma; na gajjati (does not thunder)
is not preached by Buddha; so long, I, bhārato (from the burden) from the burdensome womb-
load of round of repeated rebirths (saŋsāra) na pamucoāmi (I am not released) I do not set myself
free, I do not become separate; thus, is the connection.

515. Sakyamuni (O Sakyan Sage) Venerable Sir! O origin of Sakya lineage! Yadā (when)
at which time, of the great king Suddhodana, your father, ramme (in the pleasant) in the
delightful; Kapilavatthave (at Kapilavatthu) in the city named Kapilavatthu, gajjati (thunders)
you proclaim the rain-cloud of dhamma; then at that time, I, bhārato (from burden) from the
womb-load of rounds of rebirths (saŋsāra); parimuccim (I was released all round), I became
freed; thus, is the connection.

516. Thereafter, further on, in showing the noble path and fruition (maggaphala),
effectively arrived at by himself, uttered a stanza, starting with suññatam. There, due to the
absence of self and pertaining to self, etc., Suññatam (emptiness) clear escape; due to the absence
of self-resolution of lust, apaņihitam (undirected) clear escape also; I had effectively reached and
developed; thus, is the connection. Caturo ca phale sabbe (all the four fruits also) I visualised all
the four fruits of monkhood; thus, is the meaning. Dhammevam vijaţayam aham (I disentangled
thus the tangles of dhamma) thus, I disentangled and clearly crushed the jungle of tangles in the
entire dhamma; thus, is the meaning.

The commentary on the second section of recitation has ended.

517. Thereafter, further on, in showing the distinction gained by himself even, he uttered
a stanza starting with apraimeyyupādāya. There, aparimeyyo (immeasurable) that which could
not be measured (or compared); it is impossible to measure and calculate in the form of number
of years; thus, is the meaning. Upādāya (according to or with reference to) having made the
beginning, with reference (or according) to that immeasurable aeon (kappa) tava sāsanam (your
dispensation) I prayed for thus: "In time not yet come, during the dispensation of the Glorious
One, Gotama, may I become chief among the bearers of disciplinary rules (Vinayadhara).
Patthemi is present-tense word in the sense of the past patthesim (I prayed for) thus, is the
meaning. So me attho (That was my desire) that desire reckoned as aspiration (or prayer); me
(my) by me; anuppatto (attained accordingly) accomplished by me; thus, is the meaning.
Santipadam (peaceful path) nibbāna has been accordingly attained and achieved; thus, is the
connection.

518. Vinaye, in the Vinaya, pāramim patto (attained perfection) that I, because of my
achievement, attained the extreme end in the Vinaya piţaka; Yathā pi Pāţhiko isi (just as the
hermit became famous) just as in the dispensation of the Glorious One Padumuttara the ascetic
bhikkhu, topmost among the bearers of disciplinary rules (vinayadhara) became popular and
well-known, I was likewise even; thus, is the meaning. Na me samasamo atthi (there is no equal
to me) there does not exist anyone who is equal to and identical with me in the committing into
memory of the vinaya; thus, is the meaning; Sāsanam (dispensation) the dispensation (sāsana)
reckoned as advice and admonition; dhāremi (I bear) I fulfil; thus, is the meaning.

519. Again also, showing his own distinction, he uttered a stanza starting with Vinaye
Khandhake ca pi. There, Vinaye (in the Vinaye) in both the Vibhańgas, analyses (or divisions)
khandhake (in the khandakas) bodies, in the Mahāvagga (major group) and in the Cūļavagga
(minor group) tikacchede ca (in the three-folds also) in the triads of Sańghādisesa offences and
triads of Pācittiya offences and so on; pañcame (in the fifth) in the fifth book of the Vinaya,
known as Parivāra pāţha; ettha) here) in this entire vinaya piţaka; vimati (doubt) my dubiousness;
natthi (there is none) does not exist. Akkharehi (with alphabets) the alphabets beginning with the
vowel a included in the vinaya piţaka; byañjane (consonants)) or in the consonants, beginning
with the consonant ka, vimati (doubt) there is no dubiousness in me; thus, is the connection.

520. Niggahe paţikamme ca (in rebuking or blaming as well as doing in return) blaming
or controlling bad bhikkhus and such redress or atonement as offering of staying period, under
probation and so on to bhikkhus who had committed sins; thānāţhāneca (in proper and improper
place) in good stance; kovido (expert), clever; thus, is the meaning. osārane (re-instatement) by
way of proper calmness or suitable repose, of such acts as censure and so on, when re-instating
and allowing to enter; vuţţhāpane (in causing to rise up) clever in causing to rise up from sin and
in making sinless; thus, is the connection. Sabbattha pāramim gato (gone to perfection
everywhere) having attained the entire end in all the procedure regarding Vinaya, dexterous and
clever; thus, is the meaning.

521. Vinaya khandhake cā pi (in the vinaya and khandhaka also) in the manner aforesaid
in the vinaya as well as in the khandhaka; padam (word) the sutta word; nikkhipitvā (having
thrown down) having placed or deposited; ubhato vinivethetvā (having unwrapped from both)
from the point of view of vinaya as well as from view point of khandhaka, having made to arise
and disentangled and brought the method; rasato (from essence) from what should be done;
osareyyam (would go down) I make the reinstatement.

522. niruttiyā ca kusalo (clever in etymology) I am clever in such vocabulary as "tree,

cloth, pot, garland, mind" and so on. Atthānatthe ca kovido (clever in advantage and
disadvantage) clever and dexterous about increase in advantage, diminution in disadvantage;
anaññātam mayā natthi (there is nothing unknown by me) there does not exist anything which is
not known, comprehended, clearly seen by me; thus, is the meaning. Ekagga satthu sāsane (one
single chief in the dispensation of the Master) I alone even em topmost, best and most excellent
of those who specialised in the disciplinary rules (vinayadharā) thus, is the meaning.

523. Rūpadakkhe aham ajja (now at present I am in the seeing of form) now at the
present time, Sakyaputtassa sāsane (in the dispensation of Sakyan son) in the dispensation,
preaching of the Glorious One, I am in seeing of form, in the sight of form, in seeing to decisions
regarding discipline (vinaya); sabbam kańkham (all doubts) entire dubiousness; vinodemi (I
dispel) I cause the destruction; thus, is the connection. Chindāmi sabbsamsayam (I cut all doubts)
I cut, bring to cessation and entirely eliminate all the sixteen varieties of doubt which have arisen
in connection with such three periods of time thus: "Was I, indeed, in time past?" and so on;
thus, is the meaning.

524. Padam anupadañcāpi (the word and following word) the word such as the word
going before, the word following behind and other word also; akkharam (alphabet) one alphabet
after another. Byañjanam (consonant), such ten kinds of consonants as soft, hard, and so on;
nidāne (in the preface) in such a preface as begin with: at that time, and so on; pariyosāne (at the
end) in the colophon; sabbattha kovido (expert everywhere) clever in all the six places; thus, is
the meaning.

525. Thereafter, further on, in order to make manifest the qualities of the Glorious One
even, he uttered this stanza, starting with Rājā balavā. There balavā (possessor of strength) just
as a king who is endowed with either physical strength or army; param (other) the army of other
enemy-kings or rival kinds; niggaņhitvā (having seized down) having captured without
remainder, or having made them flee; tape (would heat) would burn, would cause them heated,
would make them miserable; vijinitvāna sańgāmam (having conquered the battle) having
conquered the fighting battle, in the battle-field where there was the coming together of the
others; army, having distinctively conquered, having attained victory; nagaram tattha māpaye (he
would create a city there) he would create, make them build my residential place, adorned with
such features as palace, porch and so on, in the newly-built city at the site of victory; thus, is the
meaning.

526. Pākāram parikhañcāpi (the wall and moat also) there at the created city, he would
have a wall made, a wall, made of bricks and dazzling white lime-mortar; thus, is the connection.
Parikhañcāpi (and moat also) he would make also mud moat, water moat, and dry moat; esikam
dvārakoţţhakam (pillar or post and gate-way) he would cause to make such gate-ways as of four
storeys and so on, large strong-hold over gateways, hoisted or erected posts and pillars for the
purpose of making the city graceful. Attāhake ca vividhe (all varieties of exceedingly high
watch-towers) of such classification as four storeyed ones and so on; kāraye (he would cause to
make) he would have them built; thus, is the connection.

527. Sińghātakam caccatañca (cross-roads and inner lanes) he would have not only such
features as city-wall and so on built up, but also would have cross-roads which would have four
main roads joining each other and smaller roads and lanes within, thus, is the connection.
Suvibhattantarāpanam (well apportioned house-shops or markets) he would cause to make many
a thousand markets well-apportioned possessing share out of different portions; thus is the
meaning. Kārayeyya sabham tattha, (there he would have a hall built), in that built-up city, an
assembly hall, a hall for legal disputes; atthanattha vinicchayam (the decision as to advantage or
disadvantage) he would have a decision-hall for the purpose of making decisions over prosperity
and adversity; thus, is the connection.

528. Nigghatattham aimttānam (for killing down of enemies) for the purpose of properly
driving out hostile monarch; chiddachiddañca jānitum (to know the leak or opening and
otherwise) in order to get intelligence of defects or otherwise, balakāyassa rakkhāya (to protect
the body of strength) in order to look after the collection of army, the body of armed strength,
reckoned as elephants, horses, chariots and foot-soldiers; so (he) the king, lord of the city,
senāpaccam (son of army) the chief minister, leader of the army, lord of the army; ţhapeti (place)
establish inside the rank or position; thus, is the meaning.

529. Ārakkhatthāya bhaņ̄dassa (to protect the treasure) for the protection of such royal
treasure as gold, silver, pearls, gems, and so on, for the purpose of guarding form all sides; me
(my) mine; bhaņ̄dam mā vinassi (let not the treasure be destroyed) nidhānakusalam (clever in
burying treasure) clever and expert in looking after; naram (man) person; bhaņ̄darakkham
(protection of treasure) that king placed the protector of treasure at the treasure-house; thus, is
the connection.

530. Mamatto hoti yo rañño (who becomes self-love of the king) the wise man who
becomes self-love, making one's own, fallen to one side; vuddhim yassa ca icchati (he desires
whose development) who wishes and desires his king's increasing prosperity; tassa (his) the king
of the wise man who has become agreeable; adhikaraņam (dispute) gave the position or rank of
chief lord to make decisions; mittassa (of friend) to properly proceed towards friendship; thus, is
the connection.

531. Uppātesu (in the omens) in such omens as falling stars, burning of fire in directions,
and so on; nimittesu (in signs) in such signs as being bitten and cut off by rats, in treatises which
let the reader know in this way: "This sign is pleasant, this sign is unpleasant"; lakkhaņesu ca (in
palmistry also) in treatises which let the learner know the lines and other signs on palms and
soles of men and women; kovidam (expert) clever; Ajjhāyakam (a scholar of the brahmanic
texts) the teacher of grammatical explanation to many a pupil; mantadharam (bearer of mantras
or charms) that king porohitta (in the post or rank of private chaplain) place the wise man, who
holds in his memory the mantras reckoned as the three vedas, in the high-ranking position of his
private chaplain.

532. Etehaņgehi sampanno (endowed with these characteristics) that king who is
endowed with, became embodied with these aforesaid sorts of characteristics in detail; pavuccati
(is called), is said to be (or spoken of) as: khattiya, princely warrior"; thus, is the connection.
Sadā rakkhanti rājānam (they protect the king always) these commander-in-chief of the army and
so on, and ministers, constantly at all times, protect and look after (or keep guard over) that king.
How even? cakkavāko va dukkhitam (like ruddy goose protecting the distressed), resembling the
bird ruddy goose looking after its own relative in distress; thus, is the meaning.

533. Tath'eva tvam mahāvīra (likewise even) you, O Great Hero! O most Excellent Hero!
Just as that king properly lives having closed up the city-gate, endowed with such characteristics
as commander-in chief and so on, likewise even, you hatāmitto (with enemies killed) like the
princely warrior whose enemy had been beaten down; sadvakassa lokassa (of the world together
with the divine world) of the world which turns out to be together with celestial beings;
dhammarāyā (the king of truth) the sovereign with righteousness and equality, because of having
become king due to all-round fulfilment of dhamma, comprising ten perfections, he is thus
"Dhammarājā, righteous king"; pavuccati (said to be) thus spoken of; thus, is the connection.

534. Titthiye niharitvāna (having pulled out heretics) by being king of truth (dhamma)
having pulled out the entire host of heretics, having carried away without remainder, made them
become devoid of followers; sasenakam mārañcāpi (Māra also with his army) having pulled out
even Māra of the divine world of vasavatti, together with his army; tamandhakāram, blinding
darkness, vidhamitvā (having dispelled) having dispelled and crushed the darkness of delusion
reckoned as darkness; dhammanagaram (the spiritual city) the city, reckoned as either the thirty-
seven bodhipakkhiya dhamma, or such dhamma as khandha, āyatana, dhātu, paţicca samuppāda,
bala, bojjhańga,profound method (gambhīranaya) and all-round fashioned and made establish;
thus, is the meaning.

535. Sīlampākārakam tattha (there the wall of moral precepts) in that established spiritual
city, the wall of four all-round pure moral precepts, ñāņam te dvārakoţţhakam (your knowledge
is the gate-way) your omniscient knowledge, your knowledge of desires and inclinations
(āsayānusaya) your knowledge of the future, your knowledge of the past, etc., serially even,
knowledge being the city gate-way; thus, is the meaning. Saddhā te esikā vīra (O Great Hero,
your faith (saddhā) is the pillar) Venerable Sir! O firm Exertion! Your believing faith, made of
Omniscient knowledge, starting from the base of Buddha Dīpańkara's feet is the pillar adorned
with decorations and erected; thus, is the meaning. Dvārapālo ca Saŋvaro (and the gate-keeper is
your self-control) your self-control of the six doors of senses is the guard of protection and
prevention, the gate-keeper, the guardian of the gate; thus, is the meaning.

536. Satipaţţhānamaaţţāla (mental awareness being watch-tower) your four kinds of

mental awareness (satipaţţhāna) is watch-tower, bare or covered with roof; paññā te caccaram
mune (O Sage! Your knowledge (or wisdom) is the meeting of roads) Venerable Sage, Possessor
of knowledge! Your knowledge of many such varieties as miracles and do on are city roads,
streets and cross-roads where many roads meet; thus, is the meaning. iddhipādañ ca sińghātam
(foundation of magical power the four cross-roads) your four bases of magical powers, reckoned
as: desire, exertion, mind and examination (vimaŋsa) are the four roads-junction; dhamma-vīthi-
sumāpitam (the spiritual street well created) that spiritual city is made ready, well created with
streets reckoned as thirty-seven bodhipakkhiya dhamma; thus, is the meaning.

537. Suttantam abhidhammañ ca, the Sutta and abhidhamma, here in your spiritual city
are Sutta, Abhidhamma and vinaya; kevalam (wholly) the entire such nine limbs of *****(p.533)
Buddhas preaching as Sutta, geyya and so on; dhammasabbhā (the ceremonial hall of law) the
hall of legal disputes; thus, is the meaning.

538. Suññatam animittañ ca (void and signless) living in void properly gained by way of
appropriate clear insight of non-self, and living in signlessness properly gained by ;way of
appropriate clear insight of impermanence. Vihārañcappaņihitam (living undespatched) having
properly gained by way of appropriate clear insight of misery (dukkha) āneñjañca (steadfastness)
living in steadfastness reckoned as fruitions of monkhood, unshaken and untroubled; nirodho ca
(cessation also) nibbāna), the cessation of all misery (dukkha). Esa dhammakuţi tava (this your
chamber of dhamma) this is your residential dwelling, your dhamma-chamber; thus, is the
meaning.

539. Paññāya aggo nikkhitto (thrown down as topmost in knowledge) chief among
possessors of knowledge by way of wisdom; thus, the thera placed and put down by the Glorious
One; paņibhāņe ca (in ready reply) in affairs that ought to be done by knowledge, or in suitable
and released ready reply; kovido (expert) adept; nāmena sāriputto (Sāriputta, by name) well-
known; tava (your) your commander-in-chief of dhamma, because he held in his memory, the
three piţaka collection of dhamma, preached by you, having become main lord, does his duty of
the army; thus, is the meaning.

540. Cutupapātakusalo (clever in death and birth) Venerable Sage! Cutupapāte (in
passing away and springing up) kusalo (clever) expert; iddhiyā pāramim gato (gone to perfection
in magical power) having gone and arrived at the all-round end of perfection, in such kinds of
magical power ;as stated in the beginning thus: "Having been one single, many-fold becomes,
having been many-fold, one single becomes" and so on, the thera moggallāna, known by the
name of Kolita; thus, is the connection.

541. Porāņaka vamsadharo (the bearer of ancient lineage) Venerable Sage! Possessor of
knowledge! the bearer of ancient lineage, producer, of tradition (paramapara) Uggatejo (mighty
power) obvious power; durāsado (difficult to assault) would not be possible and miserable to
assault, and to knock against; thus, is the meaning. Dhutavādiguņenaggo (topmost due to quality
of austerity devotion) the thera Mahā-kassapa, the best and chief with the austerity practices,
quality of being devoted to austerity devotion) the thera mahākassapa, the best and chief with the
austerity practices, quality of thirteen austere practises beginning with being restricted to wearing
a set of three robes only and so on; tava (thy) your; akkhadasso, the main individual in making
vocabulary; thus, is the meaning.

542. Bahussuto dhammadharo (much learned the bearer in memory of dhamma)

Venerable Sage! Because of having heard abundant eighty four thousand aggregation of
dhamma, and because he had learnt from the Glorious One and the clergy of bhikkhus, the much
learned, because of bearing into memory the absolutely significant dhamma, many an
enumeration of six hundred thousand memorised dhamma as well as the mental awareness
(satipaţţhāna) and so on, the bearer of dhamma Ānanda; Sabbapāţhī ca Sāsane (all read also in
the dispensation) the thera Ānanda, by name, in the dispensation of Buddha, best and chief
among bhikkhus, who read and repeat all the preaching to be perused; thus, he is known as
Sabhapāţhī, the peruser of all, dhammarakkho tava (your guardian of dhamma; the protector)
watcher and protector of your treasure of dhamma known as the dhamma of the three piţakas, the
trustee of the treasure of dhamma; thus, is the meaning.

543. Ete sabbeatikkamma, having gone beyond all these, is Bhagavā (possessor of glory)
the Omniscient Buddha, having gone beyond and let off such theras of great power, as these
Sāriputta and so on; pamesi (measured) made measurement of me alone even, paid mental
attention; thus, is the meaning. Vinicchayam me pādāsi (gave me decision) the Glorious One
pādāsi (gave me the decision in the Vinaya) pointed out or preached and made manifest by wise
monks, who knew the Vinaya, for investigation of faults, gave in a way, gave the responsibility
to me alone even.
 544. Yo koci vinaye pañham (whosoever asks questions in the Vinaya) whichever
bhikkhu, the disciple of Buddha, asks me any question dependent upon Vinaya; tattha (there) in
the question asked by him; me (my) to me; cintana) thinking) there is no doubt nor dubiousness;
I preach the beneficial matter asked, to him even; thus, is the connection.

545. Yāvatā Buddhakhettamhi (as far as the field of Buddha) as far in extent of place as
the field of Buddha's command, leaving aside the Great Sage, Omniscient Buddha, Vinaye (in
vinaya) either in the Vinaya piţaka or in making disciplinary decision; mādiso (like me) there is
none similar to me; I alone was the chief; bhiyyo (more) where will be my superior; thus, is the
connection.

546. Bhikkhusamghe nisīditvā (seated in; the clergy of bhikkhus) the Glorious One
Gotama, seated in the midst of the congregation of bhikkhus; evam gajjati (thundered thus) made
the roar of lion; How? Vinaye (in Vinaya) in both the Vibhańga, divisions; Khandhakesu (in the
Khandhakas) in Mahāvagga and cūļavagga, the major and minor groups; with the word-ca-in
surrounding retinue; Upālissa (of upāli), with Upāli, samo (equal) there does not exist likeness or
similarity; thus, in this way He thundered.

547. Yāvatā (as long as) to whatever extent; Buddha Bhaņitam (spoken by Buddha)
preached by Buddha; navańgam (nine-fold) everything made manifest by the Master, such
instruction of the Master as Sutta, Geyya and so on; Vinayogadham (diving into Vinaya) thus, in
this manner, him whose root is Vinaya, who had entered the inside of Vinaya; passino (to one
who sees) seeing.

548. mama kammam saritvāna, having remembered my deeds, sakyapuńgavo, Gotama,

the main personage of Sakyan lineage; mama kammam (my deed) my previous deed of
aspiration saritvāna (having remembered) having known presently by means of His knowledge
of the past, went to the midst of the concourse of bhikkhus and placed me in such a topmost
place as: "O Monks! This one is the chief among my disciple bhikkhus, the bearers in memory of
Vinaya, this namely: Upāli; thus, is the connection.

549. Satasahassupādāva (closely taking or regarding a hundred thousand) having made

the beginning in a hundred thousand aeons (kappa), apatthayim (I wished for) I did aspire; me
(my) that wish of mine; anupatto (has been attained accordingly) achieved, properly gained by
me; pāramim gato (gone to perfection) attained the extreme limit in Vinaya; thus is the meaning.

550. Sakyānam (of the Sakyans) of kings belonging too the Sakyan lineage; pure,
formerly, āsim (I was) formerly, I was a barber, a make of delight; tamjātim (that birth) that
family, that womb; vijahitvā (having forsaken) distinctively discarding and chucking; Mahesino
(of the Great Sage) of the Omniscient; putto jāto (son born), the upholder of dispensation
(sāsana), the son of the Sakyan, thus, has gone the calculation; thus, is the meaning.

551. Thereafter, further on, in order to show his biographical episode of his own having
been reborn in a slave family, he uttered a stanza, starting with ito dutiyake kappe. There, ito
(from here) under the Bhadda kappa (good world) in the second kappa (world) a king of the
princely warrior social grade, known by the name of Añjasa: ananta-tejo (endless power), the
power which goes beyond calculation, amitayaso (incomparable reputation) having retinue
which surpassed comparison or measurement; mahaddhano (of great wealth) possessor of many
a thousand crores of money; bhūmipālo (protector of earth), he was guardian and protector of
earth; thus, is the connection.

552. Tassa rañño (of that king) to that king of that type, I was the son, known by the
name of Candana. Khattivo (princely warrior) I was a young warrior prince; thus, is the
connection. Upatthaddho (held up) that I was pillared and propped up with the conceit of birth,
madness of reputation, drunkenness of wealth; thus, is the meaning.

553. Nāgasatasabassāni, a hundred thousand elephants, mātańga, born in the family of

mātańga; tidhā pabhinnā (thrice burst open) flowing with juice, madly furious, from three places
reckoned as eyes, ears and sexual organ (or preputium) (kosa), sabbalańkāra bhūsitā (adorned
with all ornaments) decorated with all elephant decorations; sadā (always) at all times, they
surround me; Thus, is the connection.

554. Sabalehi paretoham (I was surrounded with my own army) then, at that time, pareto
(surrounded) I was all round accompanied by my own strong army; gantukāmo (desirous of
going) wishing to go to the garden; nāgam, elephant, āruyha (having mounted) I rode on the
elephant named Sirika and went out of the city; thus, is the connection.

555. Caraņena ca sampanno (endowed with conduct also) replete with such fifteen
righteous conduct as restraint by practising precepts and so on; suggadvāro (guarded door)
closed are such six doors as eyes and so on; susamvuto (well restrained) body and mind guarded
properly; sambuddho (self-enlightened) the silent buddha, named Devala; mama, my; purato
(from front) in my presence or facing me; āgacchi (came) arrived thus, is the meaning.

556. Pesetvā Sirikam nāgam (having sent the elephant Sirika) having seen that silent
buddha who had come, I sent the elephant named Sirika facing the silent buddha; asadayim (I
assaulted) I knocked against and offended the silent buddha; thus, is the meaning. Tato
sañjātakopo so (from that, anger-arisen he) therefore, because of having been oppressed and
despatched by me exceedingly even, that elephant got angry with me; padam (foot) its own feet;
nuddharate (did not raise) did not bear up, was but motionless; thus, is the meaning.

557. Nāgam duţţhamanam disvā (seeing the elephant in angry mood) having seen the
elephant offended in mind and angered mood; buddhe, in the silent buddha, kopam akāsim (I
was angry) I caused anger to arise; thus, is the meaning. Vihesayitvā sambuddham (having
harassed the self-enlightened One) I went to the garden after harassing and oppressing the silent
buddha, Devala; thus, is the connection.

558. Sātamtattha na vindāmi (I do not get happiness there) in that attack I do not obtain
happiness, I do not gain the sweet happiness symbolising the offending; thus, is the meaning.
Siro pajjalito yathā (as if the head is aflame) my head was blazing as if it is aflame; thus, is the
meaning. Pariņāhena ̄dayhāmi (I burn with flames all round) I become hot-minded and I get
burning with the flames of subsequent remorse because of having anger in the silent of
subsequent remorse because of having anger in the silent buddha; thus, is the meaning.
 559. Sasāgarantā (together with ocean-end) on account of the strength of that self-same
evil deed, the whole mighty earth having its all round boundary limit in the oceans, together with
the border oceans; me (my) to me ādittāviya (similar to being burnt) appeared to be as if being
burnt; thus, is the meaning. Pitu santikupāgamma (having approached the presence of my father)
when danger arose in that manner, upāgamma (having approached) I went to the presence of the
king, my own father; abrayim (I spoke) I said to him this word; thus, is the meaning.

560 Āsīvisamva kupitam (angry like a venomous snake) similar to all angry venomous
snake, resembling the burning mass of fire; mattam (mad) bursting out thrice; dantim (toothy)
possessor of tusks, Kuñjaram (elephant) most excellent elephant; sayambhum, self-become,
āsādayim (I assaulted) I knocked against the silent buddha who was coming towards me like
unto the most excellent elephant ; thus, is the connection.

561. Āsādito mayā buddho (the silent buddha assaulted by me) that silent buddha, being
assaulted and knocked against by me; ghoro (awful) frightful, because of the fact that he could
not be knocked against by others; uggatapo (highly austere) manifestly moral; jino (conqueror)
who had conquered the five Māras; the silent buddha, who is endowed with accomplishments in
this manner, had been attached by me; thus, is the meaning, Purā sabbe vinassāma (before hand
all of us will get ruined) because I had done disrespect to that silent buddha, we all will be
ruined, we shall get destroyed in different ways; we shall become like ash; thus, is the meaning.
Khamāpessāma tam munim (we shall apologise that Sage) so that we shall not perish, to that
extent we shall beg the pardon of that sage; the silent buddha; thus, is the connection.

562. No ce tam nijjhāpessāma, if we could not win his favour, attadantam (subjugation of
self) tamed heart; samāhitam (concentration) one-pointed mind; if we were not to win the favour
of and get the forgiveness from the silent buddha; orena sattadivasā (hither side of seven days)
on this hither portion of the seven ;days, without the seven days having passed beyond,
vidhamissati (will get crushed) the whole prosperous kingdom of mine will get destroyed.

563. Sumekhalo kosiyo ca (Sumekhala and kosiya) these four reigning kings, namely
Sumekhala and so on, āsādayitvā (having assaulted) knocked against, made disrespect, saraţţhakā
(together with their kingdoms) reached destruction, became miserable together with residents of
their kingdoms and districts; thus, is the meaning.

564. Yadā kuppanti isayo (when ascetics get angry) when, at whatever time, saññatā
(well controlled) calmed and self-controlled with the control of body and so on; brahmacārine
(the chaste ones) the hermits who practise the most excellent practice and best practice; kuppanti
(get angry) became unpleasant-minded; then, the world together with divine world, together with
the mountains and oceans are brought to destruction; thus, is the connection.

565. Tiyojanasahassamhi (in the three thousand yojanas) having come to know the power
of those hermits, in order to apologise them, accayam (offence), fault; desanatthāya (in order to
point out) to make manifest; had people assembled at a place three thousand yojanas in extent;
thus, is the connection. Sayambhum upasańkamim (approached the self-become) I approached,
went near the self-made silent buddha; thus, is the meaning.
 566. Allavattha (moist garment) all the people who have become a heap together with
me, moistly clothed, with clothes and upper garments wet with water; allasirā (moist head) being
wet-haired, pañjalīkatā (hands clasped) a container of clasped fingers made on head; buddhassa,
to silent buddha; pāde (at the foot) near his feet; nipativā (having fallen down) having laid down;
idamvacanama-bravum (spoke this word) spoke and said such words as "O Great Hero! You
please condone us" and so on; thus, is the meaning.

567. Mahāvīra (Great hero!) "Venerable Most Excellent silent buddha! Please condone
the offence done in ignorance to you by us; you please eradicate our fault; please do not bear our
offence in your memory;" thus, is the meaning. Jano (men) the collection of people; tam (him)
that glorious one; abhi (specially) requests distinctively; pariļāham (burning) our mental pain of
burning made by anger and delusion, vinodehi (please remove) please make it small; no (our)
raţţham (kingdom) residents of entire kingdom and district; mā vināsaya (please do not destroy)
please do not make it ruined; thus, is the meaning.

568. Sadevamanusā sabbe (all, along with divine and human-beings) sadānavā (together
with titans) together with the titans (asura) with their giving of striking or attacking and so on;
sarakkhasā ayomayena kuţena (together with ogres along with their harness made of iron) with
big clubs; sadā (always) at all times, mesiram (my head) bhindeyyum (they would break) would
crush.

569. Thereafter, further on, in order to make manifest the condonation as well as absence
of anger, he uttered a stanza, starting with Dake aggi na Saņţhāti. There, na saņţhāti (does not
stand well) just as in water fire does not stand properly; sele (on stone) just as the seed does not
sprout and grow on a hill consisting of stones; agade (in medicine) kimi (insect) just as in
medicine insects do not stand well; kopo (anger) buddhe (in silent buddha) na jāyati (is not
produced) likewise mental anger, evil-mindedness does not occur in the silent buddha, who has
penetrated the truth properly.

570. Again also, in order to make manifest the power of Buddhas, he uttered a stanza,
starting with yathā ca bhūmi. There, bhūmi earth; acalā (unshakeable) without shaking; just as
also the earth is unshaked, so also Buddha is unshakable; thus, is the meaning. Sāgara (ocean)
appameyyo (immeasurable) just as the great ocean is impossible to measure or to get its size, so
also Buddha is immeasurable; thus, is the meaning. Just as Ākaso (the heavenly sky) the
untouched sky is anantako (endless), devoid of all-round end, even (thus) likewise Buddha is
akkhobhiyo (imperturbable), not possible to disturb or shake; thus, is the meaning.

571. Thereafter, further on, in order to show the condoning words of the silent buddha, he
uttered a stanza, starting with sadā khantā mahavīrā. There mahāvīrā (great heroes) Buddhas who
possess most excellent exertion, tapassino (ascetic), endowed with exertion, with the name
gained as "tapo, austerity", from the burning away of evil acts; khantā (patient) endowed with
patience also; khamitā (condoners) those who are with benefit and who condone the offence or
fault of others; sadā (always) become at all times; thus, is the connection. Khantānam
khamitānañca (of the patient (and) condoners as well) of those Buddhas, who are patient, yoked
with patience, who are condoners, who condone the faults of others, who are with benefit;
gamanam (going) there does not exist the going to such evil course as desire and so on; thus, is
the meaning.
 572. Sambuddho (self-enlightened one) the silent buddha, having spoken this word thus;
pariļāham (burning) the five that had arisen to living creatures; vinodayam (extricating)
removing; mahājanassa purato (in front of the big body of men) in the presence of the big body
of people along with their king, who had assembled together, tadā (then) at that time; nabham,
sky, abbhuggami (went up) soared up; thus, is the meaning.

573. Tena kammenaham dhīra (O wise-man!) I, by that act, o Firmly Wise! O you,
endowed with firmness, I, tena kammena (on account of that act) due to the act of disrespect
done to the silent buddha, hīnattam, the state of inferiority, ajjhupagato (had specially come
near), in my last or final existence, reached or begot the birth of doing inferior barber's work to
kings; samatikkamma tamjātim, having properly gone past that birth, sam (properly) having
properly gone beyond that my own existence for others; pāvisim abhayam puram (I entered the
city of freedom from danger) I entered, I became having entered the great city of nibbāna, the
immortal city, which is devoid of danger, thus, is the meaning.

574. Tadāpimam mahāvīra (O Great Hero!) Then also me, O Most excellent! Tadāpi
(then also) at the time of assaulting that silent buddha also, pariļāham (burning) the self-made
silent buddha extricated and made far off the arisen physical and mental distress caused by my
assaulting him; dayhamānam, burning, susaņţhitam (well established), thereafter even, the silent
buddha tolerated that offence or fault, and condoned it having seen me properly placed in my
seeing the fault as fault and having seen me burning and scorching with consequential remorse
and repentance; thus, is the connection.

575. Ajjapimam mahāvīra (O Great Hero! now also me) O Most Excellent Hero! Now,
also at the time of your coming together also, tiyaggībhi, with three kinds of fire, dayhamānam
(being burnt) being burnt by three kinds of fire reckoned as fire of lust, fire of anger, fire of
delusion, or reckoned as hell-fire, peta fire and fire of rounds of rebirths; sītibhāvam, the
condition of coolness, apāpayi (caused to reach) the Glorious One properly made me, who was
suffering from pain, attain the cool condition of nibbāna even, reckoned as tranquillised body
and mind, by the destruction of unpleasant mind or mental distress; tayo aggi, three fire as stated
were made so as to come to a stop and die out; thus, is the connection.

576. Thus, having shown to the Glorious One his own inferior deeds, now, in order to
admonish after having urged his other listeners also, he uttered a stanza, starting with "Yesam
sotāvadhāna' atthi. There, yesam (to whomever) to you; sotāvadhānam (to the listeners) placing
holding down of ear, atthi (is) exists; bhāsato, speaking, suņātha (listen) you all listen to and bear
in mind my words when I am speaking to you; Attham tumham pavakkhāmi, I relate the matter
to you, yathā (whereas) in whatever manner, mama (my) seen by me; padam (path) nibbāna;
likewise in that manner, I shall speak to you the absolute matter or benefit reckoned as nibbāna;
thus, is the connection.

577. In order to show it, he uttered the stanza starting with Sayambhumtam vimānetvā.
There, Sayambhum, self-made, vimānetvā (minimised) having made disrespect to the silent
buddha, who was self-made, who had become one of holy noble origin, who was of tranquil
mind, well concentrated; tena kammena (by that act) due to demerit done, ajja, now,
nīcayoniyam, in low womb, jāto, born, amhi (I am; at this present time) I became born in the
birth of a barber, to be of benefit to others.

578. Mā vo khaņam virādhetha (do not miss any moment) you all do not miss the
moment of Buddha's appearance, do not make it flow away; hi (indeed) truly; khaņātītā, those
who pass away moments, socare (weep) the living creatures who went over, let pass the moment
of Buddha's appearance grieve; they become anxious thus:- "We become ill-fated and unwise;"
thus, is the meaning. Sadatthe, in one's own welfare, vāyameyyātha (should exert) you make
exertion for increase of your own welfare or benefit; Vo, by you, khaņo moment, paţipādito
(properly arrived at) the time of moment of Buddha's appearance is accomplished and attained;
thus, is the meaning.

579. Thereafter, further on, in order to show the disadvantage of those who go (to rounds
of rebirths by way of illustration and example, he uttered a stanza starting with ekaccānañca
vamanam. Ekaccānam (to some) to whichever individuals; vamanam (vomiting) flowing
upward; virecanam (purging) flowing downwards of some people, eke (some) of some; visam
(poison) virulent venom in making release; osadham (medicine) consequent means of protection
of some people; the Glorious One preached thus in serial succession; thus, is the connection.

580. Vamanam paţipannānam (to those who properly practise vomiting) the Glorious One
preached vomiting, discarding of rounds of repeated rebirths (saŋsāra), escape from saŋsāra, to
those who properly practise and who have the qualification for self-attainment (to the right noble
path); thus, is the connection. Phalaţţhānam (to those established in fruition), Buddha preached
the medicine of nibbāna to those who stood after having gained noble fruition; gavesīnam (to
seekers) Buddha preached about the clergy who had become the field of merit to those who seek
and make all-round search of the prosperous bliss of human and divine-beings as well as
nibbāna; thus, is the connection.

581. Sāsanena viruddhanam (to opposers of the dispensation) Buddha preached

excitingly venomous evil deed of demerit to those who are opposed to His dispensation; thus, is
the connection. Yathā āsīviso (like a venomous snake) just as a poisonous serpent, resembling
virulent venom, from the point of view of bringing misery (dukkha) in the round of rebirths
(saŋsāra) to unbelieving (or impious) people who had done evil deeds; (diţţhaviso) seen venom,
from the point of view of rendering into ash by simple sight; jhāpeti (burns) the snake by its own
tusk-like teeth burns the man and make him miserable or suffer distress (dukkha); tam naram
(that man) Buddha made dry up and burnt in the four forms of purgatory, in the same way as the
virulent venom causes to burn the unbelieving impious man who had done evil deed; thus, is the
connection.

582. Sakim pitam halāhalam, the virulent venom once drunk, uparundhati (destroys) the
drunk violent poison destroys life once and for only one time; sāsanena (with the dispensation) in
the dispensation; virajjhitvā, having committed offence, kappakoţimhi (in crores of kappa) also
in the worlds calculated by crores; ̄dayhati (in burnt) the individual gets burnt for crores of
kappa; thus, is the meaning.

503. Having thus shown the evil consequences of unbelieving impious people, now, in
order to show the power of Buddhas, he uttered a stanza, starting with khantiyā. There so, he,
that Buddha who preached vomiting and so on; khantiyā (with patience) with forbearance also;
avihimsāya (by not harassing) without any harassment to living beings; mettacittavatāya
(because of possessing loving kindness) because of being a possessor of loving mind also;
sadevakam (together with world of divinities) the wold which turns out to be together with
celestial beings; tāresi (let cross) does cause to go beyond, make to attain nibbāna; tasmā
(therefore) under this circumstance, avirādhiya (unopposable) it is impossible that Buddhas could
be opposed by you all; you should properly enter upon the dispensation of Buddha; thus, is the
meaning.

584. Na sajjanti (not attached) both in gain and in loss they do not follow, they do not
hang on to; sammānane (in measuring well) in making respect; vimānane (in not measuring) in
making disrespect, Buddhas are unmoved, like unto earth they are not shakeable; tasmā
(therefore) under the circumstance, te (they) Buddhas, na virodhiya (not opposable), Buddhas
ought not to be opposed by you all; you would not be able to oppose Buddhas thus, is the
meaning.

585. In order to show the equanimity of Buddhas, he uttered a stanza starting with
Devadatte. There, Samako (equal) equally minded towards all living beings, killers or non-
killers; muni (sage) Buddha Sage; thus, is the meaning.

586. Etesam patigho natthi (there is no malice to these) there does not at all exist any
malice, cruel desire and angry mindedness to these Buddhas. Rāgo mesam na vijjati (there does
not exist lust to these) does not exist there is not obtainable lust also, stain and attachment of
these Buddhas; samako (equal) therefore, under the circumstance, Buddha is of equal mind to all,
his assassin and his own son; thus, is the connection.

587. Again also, in order to show the power of Buddhas even, he uttered a stanza, starting
with Panthe disvāna kāsāvam. There, mīļhamakkhitam (smeared with excrement) mixed with
excrement; kāsāvam (yellow robe) dyed-with yellow-dye; isiddhajam (ascetic's banner), the
requisite, the flag of the noble monks; panthe (on the road) discarded on the road; disvāna,
having seen, añjalim katvā (made clasped hands) having made a container by bringing together
the ten-fingers clasped and placed on head; sirasā, with head, vanditabbam isidhajam (the flag of
ascetic which should be adored) the banner or emblem, which brings Buddha, silent buddha and
disciples to light, monk's robes should be saluted, well regarded and honoured; thus, is the
meaning.

588. Abbhātītā (specially gone past) especially gone set, thoroughly extinguished. Ye ca
Buddhā vattamānā (whichever Buddhas turn out to be) such Buddhas as are born now; anāgatā
(not yet come) or future buddhas who are not born, not become, not sprung up, not made
manifest. Dhajenanena sujjhanti (these Buddhas cleansed themselves) became pure and graceful
by this yellow robe, by this flag (or emblem) of ascetic; tasmā (therefore) by that circumstance;
etc (these) Buddhas; namassiyā namassitabbā (should be saluted) should be paid homage to;
thus, is the meaning. The reading is etam namassiyam (this should be saluted) this flag or
emblem of ascetic of His should be saluted (or worshipped); thus, is the meaning.

589. thereafter further on, in order to show his own quality, he uttered a stanza, starting
with sathukapam. There, satthukappam (resembling the Master), likes unto buddha; suvinayam
(well-disciplined) proper discipline, subduing or taming the three doors in proper manner;
badayena (with heart) by means of mind; dhāremi (I bear) I reflect by means of hearing,
committing into memory and so on; thus, is the meaning. Vinayam (discipline) the vinaya piţaka,
namasamāno (saluting) paying homage, paying respect to vinaya; viharissāmi sabbadā (I shall
live always) I make my residence at all times; thus, is the meaning.

590. Vinayo āsayo mayham (Discipline is my desire) the vinaya piţaka is my opportune
condition, it has become my home, become my place, by way of listening to, committing into
memory, bearing in mind, uplift, all-round question, and turning or preaching; thus, is the
meaning. Vinayo ţhānacańkamam (discipline of standing and promenading) by my doing such
duties as hearing and so on, vinaya is my standing place and cloister place; kappemi vinaye
vāsam (I make my residence in vinaya or discipline) I make my sleeping bed and take up my
residence in the vineya piţaka by way of hearing, bearing in memory, and preaching the text of
Vinaya; Vinayo mama gocaro (Discipline is my posture) the vinaya piţaka is my pasture,
nourishment, and my meal, by way of constant committing into memory and bearing in mind;
thus, is the meaning.

591. Vinaye pāramippatto (attained perfection in Vinaya) having reached all-round end
and perfection in the Vinaya Piţaka; Samathe cāpi kovido (expert in the cessation also) clever
and adept in cessation, tranquillising and rousing up of the mass of such seven sorts of
disciplinary offences as pārājika, total loss and so on or in bringing about settlement of disputes -

“ Dispute, censure, likewise the dispute over offence, as well as the dispute over
what ought to be done, are known as four kinds of dispute.”

in the aforesaid disputes also.

“ Discipline of mindfulness in the presence, making promise undeluded, generally

worse than that, likewise covering the dispute over as if with grass.”

Extremely clever and efficient in the seven kinds of settlement of disputes stated also in
this way; thus, is the meaning. Upāli tam Mahāvīra, O great hero! Upāli (adores) you, Venerable
O Great hero! O Possessor of Exertion for achievement of Omniscient knowledge in the hundred
thousand aeons over and above four innumerable aeons (or kappas) Satthuno (of the master) to
the adviser of divine and human beings; tam (you) your, pāde (feet) pair of feet, vandati (adores)
the bhikkhu Upāli pays homage, makes his respects; thus, is the meaning.

592. Namassamāno (saluting) that I, having renounced the world and become monk,
making obeisance to the Self-enlightened Buddha; dhammassa ca (to the spiritual truth also) to
the nine transcendental dhamma preached by that Glorious One; sudhammatam (the state of
being good doctrine) having come to know the fact of being good dhamma, adoring the dhamma
also, purato puram (from city to city) I would wander about from village to village and from
town to town; thus, is the connection.

593. Kilesā jhāpitā mayham (my depravity of all kinds had been burnt) by means of the
knowledge of proper penetration of the noble path of arahantship by me, all the depravity
calculated as one thousand five hundred had been burnt, dried up thoroughly, evaporated and
completely crushed; bhavā sabbe samūhatā (all existences had been properly uprooted) all nine
kinds of such existences as sensual world and so on, had been removed properly; sam (properly)
ūhatā (uprooted) thrown away, smashed to pieces; sabbāsava parikknīņā (the entire cankers had
been all-round exhausted or destroyed) all such four cankers as sensual canker, canker of
existence, canker of heresy, canker of ignorance had been all-round destroyed, had been caused
to reach elimination all round; idāni (now) at this time of attainment of arahantship, punabbhavo
(next existence) there does not exist birth, becoming, existence reckoned as springing up again;
thus, is the meaning.

594. Making a solemn utterance, by way of further mental delight, he uttered a stanza,
starting with svāgatam. There, Buddhaseţţhassa (of the best Buddha) of the most excellent
Buddha, santike (near) or in a town; svāgatam (good coming) my coming, proper coming, good
coming; vata (indeed) with certainty, āsi, was; thus, is the connection. Tisso vijjā, three kinds of
supreme knowledge, namely! the supreme knowledge of former abodes, divine eye and
exhaustion of cankers; anupattā (accordingly attained) well arrived at; made visible personally;
thus, is the meaning. katam Buddhassa sāsamam (done the instruction of Buddha) the advice to
be followed and the dispensation (sāsana) preached by Buddha, the Glorious One, has been done,
accomplished, after fulfilling the proper performance of duty, bearing in mind the mental
exercise (kammaţţhāna) and made perfect with the achievement of the knowledge of the noble
path of arahantship; thus, is the meaning.

595. Paţisambhidā catasso (four kinds of analytical knowledge) such four sorts of
knowledge as the analytical knowledge of meaning and so on had been visualised, made self-
seen; vimokkhā pi ca aţţhime (knowledge of the four noble fruitions) thus, these eight
emancipations from rounds of repeated rebirths (saŋsāra) which lead to escape, had been
visualised; thus, is the connection. Chaļabhiññā sacchikatā, six kinds of higher knowledge had
been visualised,

“ Varieties of magical power, divine ear, knowledge of others' thoughts, knowledge

of former abodes, divine eye and extinction of cankers.”

These six kinds of higher knowledge had been visualised and made self-seen. With the
visualising of these six sorts of super knowledge, Buddha's instruction had been carried out; thus,
is the meaning.

Ittham (in this way) by this manner as said before sudam is an indeclinable particle to the
extent of filling a word; thero, the elder monk, abhāsittha (spoke) the venerable Upāli, the
disciple replete with such qualities as firm moral precepts and so on, uttered these stanzas which
bring to light his deeds of former conduct; thus, is the meaning.

The commentary on the biography of the thera Upāli has ended.

3-7 Commentary on the Biography of the thera Aññāsi Koņ̄dañña .

3-7.1. Stanzas starting with Padumuttara sambuddham constitute the biography of the
thera Aññāsikoņ̄dañña. It is said that this thera, having done service towards previous Buddhas,
accumulation meritorious deeds conducive towards escape from rounds of repeated rebirths
(vaţţa), in this and that existence, was reborn in the family of a householder of much wealth in
the city of Haŋsavatī at the time of the Glorious One Padumuttara, and having come of age, one
day, saw the master conferring a bhikkhu in his own dispensation, the topmost rank among the
first and foremost long-standing proper penetrators of truth (dhamma), as he listened to the
preaching of dhamma in the presence of the Master; wishing himself also to get that rank, he
caused to turn out (or happen) for seven days a great charitable offering to the Glorious One and
His retinue of a hundred thousand bhikkhus and made his self-resolution. The Master also,
having seen his incessant destiny prophesied the becoming prosperity. Doing good deeds as long
as he lived, he had a bejewelled house built inside the shrine, when a shrine was being set up on
the demise of the Master. He had offerings worth a thousand gems also made round the shrine.

3-7.2. Having thus done acts of merit, he passed away thence, and going round repeated
rebirths in divine and human worlds, became an estate-owner named Mahākāla at the time of the
Glorious One Vipassī, and offered to the clergy headed by Buddha, such unadulterated milk-rice,
as properly prepared with rice-grains of sāli paddy obtained by splitting the interior of sāli paddy
in the field extending eight acres, after throwing into that milk-rice such ingredients as honey,
ghee, sugar and so on. All such places as from where rice-grains were taken after splitting the
inside of sāli paddy, fill themselves up again. At the time of rice in the ear (puthuka), he gave as
offering known as the first rice in the ear; at the time of cutting with sickle (or reaping), the first
reaped grain, when paddy-ears become braided, the first braid of grain-ears; when clusters and so
on are formed, the first cluster; the first (or best) offering nine times; that crop also became
prosperous more and more.

3-7.3. Having thus done acts of merit as long as he lived, passing away thence, he was
reborn in the divine world; going through the rounds of rebirths amongst divine and human
beings, was reborn in an abundantly wealthy family of a brahmin, in a brahmin village, named
Donavatthu, not far from the city of kapilavatthu earlier than the appearance of our Glorious
One. His name came to be known as Koņ̄dañña from the point of view of his clan. On having
come of age, he acquired the knowledge of the three vedas and became proficient (or gone to the
further shore) in the knowledge of palmistry also. By that time, our Bodhisatta, having passed
away from the Tusita heavenly city, was reborn in the palatial house of the great king
Suddhodana in the city of Kapilavatthu. On His naming day, when one hundred and eight
brahmins were led in (or caused to be present), whichever eight brahmins were brought into the
mighty surface of the royal court for examination of signs (or characteristics, that Koņ̄dañña was
the youngest of all. Having seen the perfection of characteristics of a great personage went to
decision (or came to conclusion) thus: "This One will become Buddha sure and certain". Having
so decided, Koņ̄dañña moved about expecting (or pointing out) the great renunciation of the
Great Being.

3-7.4. The Bodhisatta also, indeed, growing up with a large retinue, attained his grown-up
age, reached all-round maturity of intelligence, renouncing the great renunciation in his twenty-
ninth year of age, became a monk on the bank of the river Anomā, in due course went to Uruvela
and put forth His strenuous effort. Then, the lad Koņ̄dañña, having heard that the Great Being
had become monk, together with such sons of brahmins who examined the signs, as the lad
Vappa and so on, making himself the fifth. became monks, and in due course approached the
presence of the Bodhisatta, attended upon Him for six years, became bored over His all-round
enjoyment of ample nourishment, made their departure and went to Isipatana. Then, indeed, the
Bodhisatta, having gained physical strength over His enjoyment of ample nourishment,and
crushed the heads of the three Māras, while seated on the unconquered throne at the foot of the
bodhi tree on the full-moon day of the month of Vesākha, became supremely self-enlightened
Buddha, spent seven times seven days, at the self-same terrace of the Bodhi-tree, came to know
about the all-round maturity of knowledge of the group of five monks (pañcavaggī) went to
Isipatana on the full-moon day of Āsaļhī, and preached to them the discourse on turning the
wheel of truth (Dhammacakkappavattana). At the all-round end of His preaching, the thera
Koņ̄dañña, together with eighteen crores of brahmās, became established in the fruition of the
first stage of sanctification (Sotāpatti). Then, he visualised arahantship by means of the
preaching of Anatta-lakkhaņa sutta, the discourse on characteristics of non-self, on the fifth of
the waning moon (or half) of the month.

596. In this way, he, having attained arahantship, investigating thus: "Having done what
deed, have I achieved the transcendental happiness?", came to know his own former deeds as
seen by himself, and by way of showing his mental delight and by way of solemn utterance of
the deeds done previously, uttered the stanza starting with Padumuttarasambuddham. The
meaning of that stanza has but been said already (heţţhā). Lokajeţţham vināyakam (the leader-
cum-eldest of the world) the eldest, the main of the entire world of living creatures; thus, is the
meaning; Distinctively, Vināyako (leader) He leads the leadable creatures and properly cause
them to attain the deathless great nibbāna, which is the further shore of the ocean of saŋsāra,
thus, He is the leader; that leader; buddhabhūmi manuppattam (accordingly attained the ground
of Buddha); the ground of Buddha the place of establishment, is Buddhabhūmi; the knowledge
of omniscience; properly penetrated and accordingly arrived at it; thus, Buddha
bhūmimanupatto: that attainment accordingly of Buddha's ground, attained omniscience, become
Buddha; thus, is the meaning; Paţhamam addasam aham (I saw first) I saw the self-enlightened
Buddha Padumuttara who had become Buddha early at sun-rise after the full-moon night of the
month of Vesākha.

597. Yāvatā Bodhivā mūle (as far as the root of the bodhi tree) as many as in the
neighbourhood of the Bodhi tree; samāgatā (come together) the ogres became a collection;
sambuddham (the self-enlightened Buddha) that Buddha who had become Buddha, awakened;
pañjalī katā (had made clasped hands) having placed on my head the clasped-hand container of
the putting together the ten fingers; vandanti (pay homage) salute (or adore) thus, is the
connection.

598. Sabbe devā tuţţhamānā (all the divinities were delighted in mind) all those divine-
beings having come to the place of Buddhahood, became delighted in mind and wandered about
in the sky; thus, is the connection. Andhakāratamonudo (the dispeller of darkness) this Buddha,
who exceedingly dispelled the darkness of delusion by throwing it away, has accordingly
arrived.

599. Tesamhāsaparetānam (to those who are given up to laughter) to those divine beings
who are endowed with laughter, zest and mental delight; mahānādo (great roar) big sound (or
voice) avattatha (turned down to be) occur; kilese (depravity) let us burn the deeds (dhamma) of
depravity in the dispensation of self-enlightened Buddha.
 600. devānam giramaññāya (having known the words of the divinities) having come to
know the sound of divine beings, their saying together with their verbal words of praise; heţţhena
cittena (with gladdened mind) with mind accompanied by delighted heart; ādibhikkham (the
beginning alms-food) I gave as offering the first nourishment to Him, who had become Buddha;
thus, is the connection.

602. Sattāham abhinikkhamitvā (having renounced for seven days) having made the great
renunciation and performed strenuous effort for seven days; bodhimajjhagamam (I attained
enlightenment - bodhi) I achieved the remote cause, (padaţţhāna) of omniscient knowledge,
reckoned as the knowledge of the noble path of Arahantship; thus, is the meaning. Idam me
paţhamam bhattam (this is my first meal) this meal is for sustenance or nourishment of my body;
brahmacariyassa (for celibacy) for the most excellent practice; me (to me) it was the first offered
to me by this young divine-being; thus, is the meaning.

603. Tusitā hi idha gantvā (Having, indeed, come from Tusita heaven) Having come here
to human world from the mansion of Tusita heaven; yo (who) the young divinity, me (mine) my
alms-food; upanayi (led near) offered; tam (him) the young divinity; Kittayissāmi (I shall
announce) I shall speak, I shall make manifest; bhāsato (speaking), please listen to the words of
mind, who am speaking; thus, is the connection. From here on, I shall comment on such words
only as are not clear (or easy).

607. Tidasā (thirty) the heavenly mansion of Tāvatiŋsa, thirty three; agārā (from
household life) having gone out of the brahmin's house where he himself was born (or had
sprung up) become a monk, will live together with the Bodhisatta who was performing absolute
austerity (or difficult deed) (dukkarakārika), for six years; thus, is the connection.

608. Tato sattamake vasse (thence in the seventh year) in the seventh year beginning
from that time of becoming monk; Buddho saccam kathessati (Buddha will preach the Truth),
having performed acute austerity (or difficult deed) (dukkarakārika) for six years having become
Buddha, He will preach the four noble truths, reckoned as the noble truth of suffering (dukkha),
the origin of suffering (samudaya), the cessation of suffering (nirodha), and the noble truth of the
path (magga), of the religious discourse of the thread of turning round the wheel of truth
(dhammacakka pavattanasutta), in the deer park, Isipatana, at Benares; thus, is the meaning.
Koņ̄dañña nāma nāmena (known by the name of koņ̄dañña), by way of the name of the clan;
paţhamam sacchikāhi ti (first and foremost visualised) he will visualise, make see himself, the
knowledge of the noble path of the first stage of sanctification (sotāpatti) right from the
beginning first of all amongst the group of five (pañcavaggī) thus, is the meaning.

609. Nikkhantenanupabbajim (with the renunciation I followed up and became monk)

together with the Bodhisatta's departure I renounced and became monk after Him; thus, is the
meaning. Padhānam, strenuous effort, Sukatam (well performed) having become monk, after
Him, likewise, the self-exertion (padhāna) was performed having properly made it form; thus, is
the meaning. Kilesejhāpanatthāys (for the purpose of burning every depravity) in order to dry up
and eliminate the kilesa; anāgāriyam, houseless state, pabbajim (I went out) I entered upon the
dispensation (sāsana), which is devoid of such deeds as ploughing, trading and so on, which is
not of benefit (or welfare) to a householder; thus, is the meaning.
 610. Abhigantvāna sabbaññu, having approached the Omniscient buddha, Migāraññam
(deer-forest) having proceeded and approached the monastery of Migadāya, Buddha, turning out
to be in the world of living-beings, together with divine-beings, buddha who knows all past,
future and present or who knows such knowable matter as reckoned to be confection (Sańkhāra)
change (vikāra) characteristic (lakkhaņa) immortality (nibbāna) and designation (paññatti); me
(by me) with the visualisation by me, iminā (by this) by the knowledge of the noble path of the
first stage of sanctification (sotāpatti) amatabherim (immortal drum) Buddha pointed out, struck,
beat the big immortal drum of peerless permanent peace (nibbāna); thus, is the meaning.

611. So 'dāni, he now, santam, tranquil, padam, path, anuttaram, unsurpassed, that I
achieved, attained nibbāna, devoid of its superior, which ought to be entered upon and attained,
the immortal state of tranquillity, with the knowledge of arahantship now, having become first of
all, to have attained the first stage of sanctification (Sotāpanna); thus, is the meaning. Sabbāsave
pariññaya (having known all-round every canker) having forsaken (or discarded) all such cankers
as sensual canker and so on, with all-round knowledge of abandonment; anāsava (free from
canker) devoid of depravity; viharāmi (I live) I take up my abode or I made my living with the
four-posture-staying (iriyāpatha vihāra) paţisambhidā catasso (the four kinds of analytical
knowledge) such stanzas as starting with Paţisambhidā catasso and so on have but been uttered
even.

611,1. Then the Master, subsequently, seated on the excellent seat prepared for Buddha,
in the midst of the clergy of bhikkhus, placed him at this topmost rank, bringing the condition of
his proper penetration of dhamma, first and foremost, thus: "O Monks! This monk is the chief
among bhikkhus, my disciples, who know many nights (or who claim seniority) this, namely,
Aññāsi Koņ̄dañña." That thera, being desirous of protecting himself from (pariharitakāmo) the
absolutely humble service done to himself by the two chief disciples, and from the crowded
dwelling in a village-end monastery, and also being desirous of living with special delight in
seclusion and also considering the making of conversation of lay people and monks who came
near himself (or to his very presence) as impediment, asked leave of the Master, entered the
Himalayas, and dwelt for twelve years, on the bank of Chaddanta lade being attended upon by
Chaddanta elephants. One day, Sakka, king of divine beings approached the Thera who was
living there in this manner, paid his homage to the thera, stood himself up and said to the thera
thus: "Venerable Sir! It will be good if my lord preach the dhamma to me (or let my lord preach
me the dhamma)". The thera preached, with the splendour of Buddha, the dhamma, conducive
towards immortal bliss (amatogodha) variegated with variety of ways, properly connected with
the void (suññata) brought about by three characteristic (lakkhaņa) pregnant with the four noble
truths to the Sakka, king of divinities. Having listened to that preaching of dhamma by the thera,
Sakka made his eulogy of the thera in order to let the latter know his own pious pleasure, thus:-

“ Having heard the greatly delicious dhamma, I am pleased with this more and
more; devoid of lust and wholly free from attachment, such dhamma as this has been preached.”

Having lived for twelve years, on the bank of Chaddanta lade, the thera, when his
complete passing away to nibbāna drew near, went to the presence of the Master, requested Him
to give consent to his all-round passing away into complete nibbāna, went back to that very
Chaddanta lake and passed away to nibbāna completely.
 The Commentary on The Biography of the thera Aññāsi Koņ̄dañña has ended.

3-8 Commentary on the Biography of the thera Piņ̄dola Bhāradvāja

3-8.1. Stanzas starting with Padumuttaro nāma ??jion constitute the biography of the
venerable Piņ̄dola Bhāradvāja. This thera also, having done devoted deeds towards previous
buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated
rebirths (vaţţa) in this and that existence, was reborn in the womb of a lion, at the time of the
Glorious One Padumuttara and lived in a cave at the foot of a hill. The Glorious One, in order to
perform an act of kind help to that lion, entered the cave where the latter used to sleep at the time
when the latter was absent, having made its departure for its pasture, and sat Himself down,
having entered upon the cessation meditation of trance (nirodha). The lion seized its game-
animal, returned, stood at the entrance of its cave, saw the Glorious One, became glad and
delighted, offered reverentially flowers of water origin and of dry land source, and stood himself
with mindfulness towards Buddha, roaring the lion-roar throughout the three watches of the night
in order to keep away other wild beasts for purpose of looking after the Glorious One. As on the
first day, so the lion offered reverentially (its protection) to Buddha for seven days. The Glorious
One, rose up from his cessation trance (nirodha), with the lapse of seven days and while the lion
was looking on He plunged into the air and went through sky to His own monastery, saying to
Himself: "There will turn out to be for this lion, so much sufficing condition for arahantship
(upanissaya)".

3-8.2. Not being able to endure the pain of its separation from Buddha, the lion died and
was reborn in a family of large wealth in the city of Haŋsavatī, went to the monastery together
with citizens, on his coming of age, listened to the preaching of dhamma, became piously
pleased, brought about a mighty charity to the clergy of bhikkhus headed by Buddha, for seven
days, performed meritorious deeds as long as he lived, going through his rounds of rebirths
among divine and human beings, oft and on and was reborn as the son of the private chaplain of
King Udena in Kosambī, at the time of our Glorious One. His name was Bhāradvāja. When he
came of age, he acquired the knowledge of the three Vedas, and was teaching the chants (manta)
to five hundred lads. Because of the fact that he could not conduct himself commensurately with
his naturally mighty prosperity, he became all-round discarded by them, went to Rājagaha,
noticed the gain and glory of the Glorious One as well as of the clergy of bhikkhus, became a
monk in Buddha's dispensation, and lived without knowing the limit in eating meals. Being made
to establish himself in the consciousness of his proper limit in eating by means of tactful manner
by the Master, the thera made himself set on spiritual insight and very soon even, became the
possessor of six sorts of higher knowledge. When, however, the thera became the possessor of
six sorts of higher knowledge, he roared the lion-roar in the very presence of the Glorious One
thus: "Whatever should be attained by disciples, that has accordingly been attained by me"; and
in the presence of the clergy of bhikkhus also the thera offered his challenge thus: "Should there
exist doubt either in the noble path (magga) or its fruition (phala) let him ask me". On that
account the Glorious One conferred the topmost rank upon the thera saying: "O Monks! Among
my disciples of bhikkhus who roar the lion-roar, this one is the chief, namely, this thera Piņ̄dola
Bhāradvāja".

613. Having thus attained the topmost position (etadagga), he remembered the good
deeds done by him formerly, and uttered the stanza starting with Padumuttaro, to make manifest
the good deeds done by himself by way of mental delight. The meaning of that stanza has but
been already (heţţhā) stated. Purato Himavantassa (in front of Himavanta) on the side of the east
direction from the hill of Himalayas; thus, is the meaning. Cittakūţe vasi takā (then a dweller in
Cittakūţa) when I was a lion, king of beasts, I lived in the neighbourhood of Himavanta; then, the
Master named Padumuttara, dwelt on the crest of Citta hill, on the peak of Citta because of being
variously variegated with many a kind of medicine and many a kind of gems also; thus, is the
combination.

614. Abhītarūpo tatthāsim (I was there fearless by impression) I was and I became there a
king of beasts, naturally unafraid and by nature free from danger; thus, is the meaning.
Catukkamo (goer to four) the goer in four directions, capable of going to the four quarters; yassa
saddam suņitvāna (having heard the sound of whom) having heard the lion-roar of it who was the
king of beasts; bahujjana (many creatures) many living beings; vikkhambhanti (become stiff with
fear) become still and afraid distinctively.

615. Suphullam paduman gayha (the lotus having seized the good blossoming) on
account of the pleasant piousness in the Glorious One, having bitten the lotus flower that had
blossomed beautifully; narāsabham (the big bull-man) I approached, went near the big bull
among man, the most excellent and best self-enlightened buddha vuţţhitassa samādhimhā (to
buddha who has risen up from concentration) I offered reverentially by specially having that
flower set up to Buddha who has risen up from the trance (samāpatti) of cessation (nirodha);
thus, is the meaning.

616. Catuddisam namassitvā (having saluted) having bowed down in adoration towards
the four directions; sakam cittam (own mind) my own mind or heart, pasādetvā (having made
pleasantly pious) setting up with respect; sihanādam lion-roar) fearless roar; anadim (roared)
voiced forth; thus, is the meaning.

617. Thereafter, making manifest the prophecy given by Buddha, he uttered the stanza
starting with Padumuttaro ti. It is but easy even.

618. Vadatam Seţţho (the best among speakers) Buddha, the most excellent and best of
other heretical leaders who would wont to say: "We are Buddhas, we are the awakened Ones,"
have come; thus, is the connection. Sossāma (let us hear) let us listen to that dhamma of that
Glorious One who has come; thus, is the meaning.

619. Tesam hāsaparetānam (to those who were overwhelmed with laughter) to those
divine and human beings, who were given up to, overwhelmed and endowed with mirth and
delighted mind; Lokanāyako (the patron of the world) the leader of the world who properly made
people attain heaven and freedom from the cycle of rebirths (mokkha) mama saddam (my voice)
my lion roar; pakittesi (announced) made manifest and spoke; Dīghadassī (far seer) seer of the
time not yet come (or future seer); mahāmuni (Great Sage) the Sage who is great amidst sages.
The remaining stanzas are but easily comprehensible even.

622. Issariyam, having become a world-king (or universal monarch) known by the name
of Paduma, he will carry out the reigning kingship in the sixty-fourth year from birth; thus, is the
meaning.
 623. Kappasatasahassamhi, it is a terrestrial word in the meaning of possessive, at the all-
round end of a hundred thousand world-cycles (kappa); thus, is the meaning.

624. Pakāsite pāvacane (when Buddhas-word was made clear) when the three piţakas
were made manifest and preached by that Glorious One, Gotama; thus, is the meaning,
Brahmabandhu bhavissati, he will become a relative of a brahmin, and then, at the time of the
Glorious One Gotama, this lion, king of beasts, will be reborn in the family of a brahmin; thus, is
the meaning. Brahmaññā abhinikkhamma (having gone out of the brahmin household) he will
depart from the brahmin family and become monk in the dispensation of that Glorious One
Gotama; thus, is the connection.

625. Pakhānapahitatto (oneself having been sent towards strenuous effort) the mind
despatched for purpose of making exertion; nirupadhi free from the sub-stratum of existence, due
to the absence of all kinds of depravity (kilesa) reckoned as substrata of existence; upasanto
(tranquil) owing to the absence of burning heat if depravity. Sabbāsave (all cankers) the whole
quantity of cankers; pariññāya (having understood all-round) having rejected; anāsavo (free from
canker) devoid of depravity (kilesa); nibbāyissati (will reach nibbāna) will become cool and calm
with the all-round blowing out of the aggregates of confections (bhandha); thus, is the meaning.

626. Vijane pantaseyyamhi (in the remote retreat of forest devoid of men) in the far-off
forest-monastery, devoid of crowdedness of men; thus, is the meaning. Vāļamigasamākule
(thoroughly disturbed by antelopes and beasts) conspicuously crowded and disturbed by such
crowds of cruel beasts as black lion and so on; thus, is the meaning. The rest has but been
explained even.

The Commentary on the Biography of Piņ̄dola Bhāradvāja thera has ended .

3-9 Commentary on the Biography of the thera Khadiravaniya.

3-9,1. Stanzas starting with Gańgābhāgīrathī nāma constitute the biography of the
venerable thera Khadiravaniya. This thera also had done devoted service toward previous
Buddhas, and accumulating meritorious deeds conducive towards escape from rounds of
repeated rebirths (vaţţa) was reborn in the family of a landing-place boatman in the city of
Haŋsavatī, at the time of the Glorious One Padumuttara. Doing the work of a ferry boat at the
Glorious One, together with his clergy of disciples going near the bank of Ganges, became
clearly pious-minded, arranged a collection of boats, reached Buddha and His disciples to the
further shore with great honour and reverence, saw the placing of a certain bhikkhu at topmost
position amongst forest-dwelling bhikkhus by the Master, wished for that ranking position,
promoted a great charitable offering to Buddha and clergy of bhikkhus and made his self-
resolution (paņidhāna). The Glorious One prophesied the unbarren condition of that aspiration.

3-9,2. Beginning therefrom, accumulating meritorious deeds, he enjoyed both kinds of

prosperity going round his rounds rebirths amongst divine and human beings, was reborn in the
womb of a brahmin lady named Rūpasārī at the village of Nālaka in the kingdom of magadha
when this present Buddha appeared. The parents became desirous of binding him who had come
of age, with the house-hold bondage and informed him accordingly. Having heard that the thera
Sāriputta had become monk, he said to himself: "My eldest brother, lord Upatissa, has become a
monk, discarding this wealth; how shall I enjoy the lump of saliva vomited by him?" Thus, he
provoked remorse, slipped himself free from the relatives, like unto a deer who would not go
near a snare, being urged by the efficacy of cause, went to the presence of bhikkhus, made them
know the state of his being the youngest brother of the commander-in-chief of Dhamma and
informed them about his own desire of becoming a monk himself. The bhikkhus novitiated him
and conferred upon him the full-fledged ordination on his reaching full twenty years of age
completely and assigned to him his mental exercise (kammaţţhāna). He took his lessons on
mental exercise (kammaţţhāna) entered the Acacia forest, recovering from fatigue, striving,
exerting and because of having reached all-round maturity of knowledge, not long afterwards
even, became an arahant replete with sex sorts of higher knowledge. Having become an arahant,
he self-suppressed his monastery, took his bowl and robe, made his departure in order to pay his
homage to Buddha and the commander-in-chief of Dhamma, in due course, arrived at Sāvatthi,
entered the Jetavana monastery, paid his homage to the master as well as the commander-in-
chief of Dhamma, and stayed at Jetavana for a few days. Then, seated Himself in the midst of
His assembly of noble disciples, the master placed him at the topmost position of forest-dweller
bhikkhus saying thus: "O Monks! This thera is the chief among my disciple bhikkhus who are
forest-dwellers; namely, this Revata."

628. Having thus attained the topmost ranking position in this manner, he remembered
his own former deeds and uttered the stanza, starting with Gańgā Bhāgīrathī in order to make
manifest the deeds done previously by him, by way of his zest and mental delight. There Gańgā,
the river; which goes singing and making voice; thus, is Gańgā; in other words, go is said to be
earth, gone or turned out to be on that earth; thus, is Gańgā; Āvaţţa Gańgā, having
circumambulated the Anotatta lake thrice and kept going (or flowing); Bahala Gańgā, at the
point of stationing the going (or flowing) on the top of hill; Umańga Gańgā also at the point or
place of going or flowing having penetrated through the animal hill; Ākāsa Gańgā, at the point
(or place) of going (or flowing) through the sky for five yojanas striking the Bahala hill
thereafter; Bhāgīrathī, having broken the falling point (or place) of that river, having broken the
bank of the lotus pond which sprang up for five yojanas, having become there five water-bearing
rivers like unto five fingers; having become known by such five names as Gańgā, Yamunā,
Sarabhū, Mahī and Aciravati, having made the Eugenia Island (Jambudīpa) into five divisions or
five shores, the river got going, flowing and happening; Gańgā as well as that Bhāgīrathī; thus,
Gańgā bhāgīrathī. Although it should be said as "Bhāgirthī gańgā",it is stated so by way of
former practice for the sake of ease in the composition of the stanza; thus, it should be observed.
Himavanta pabhāvitā, originated from Himavanta, because it is cruel to living beings, strikes,
harasses and jumbles with cold; thus, it is hima, snow; there is snow to it; thus, himavā,
possessor of snow; beginning from that Himavanta it originates, turns out to be, keeps flowing;
thus, it originates from Himavanta. Kutitthe nāviko āsim (I was a boatman at a bad landing
place) I was and became a boatman who sprang up at the winding bank, at the uneven landing
place of the river, when that Ganges reached properly at the rough stream; thus, is the meaning.
Orime ca tarimaham (I crossed at hither bank also) I crossed and carried to cross, people who
kept on arriving themselves; from thither bank to hither shore; thus, is the meaning.

629. Padumuttaro Nāyako (the leader Padumuttara) Buddha Padumuttara, the most
excellent of two-legged men, the leader of living-beings to nibbāna where He made His converts
reach and who made accomplishment by prosperity of meritorious deeds vasīsatasahassehi (with
a hundred thousand powerful) with a hundred thousand arahants who had exhausted their
cankers, had arrived at the landing place of the river in order to cross the stream of Gańgā; thus,
is the connection.

630. Bahūnāvā samānetvā (having brought together many boats) having seen that self-
enlightened Buddha arrive, he brought together many boats, built properly and perfectly by boat-
builder-carpenters, made each pair of two boats into one, set up a roofed pandal on those boats;
Narāsabham (the big bull-man) the self-enlightened Buddha Padumuttara; patimānim (properly
adored) offered in honour; thus, is the meaning.

631. Āgantvāna ca Sambuddho (the self-enlightened Buddha, having come) thus having
come there on to the boats which were well pegged together; tam ca nāvakam (that boat also)
Buddha mounted the most excellent boat; thus, is the connection. Vārimajjhe ţhito Satthā (the
master stood in mid-water) the master who had mounted the boat, who being stationed in the
middle of the Gańgā river spoke and preached this stanza properly provoking mental delight;
thus, is the connection.

632. Yo so tāresi Sambuddham (he who sent the self-enlightened buddha across) that
boatman, who sent the self-enlightened buddha across the flowing stream Gańgā; Sańghañ cāpi
anāsavam (the clergy also who were free from cankers) it was not the Self-enlightened Buddha
alone that I sent across but also I did the same to the cankerless clergy devoid of depravity; thus,
is the meaning. Tena cittapasādena (with that pleasant pious mind) with that clear pious mind
accompanied by mental delight, which sprang up at the time of my driving or rowing the boat;
devaloke (in the divine world) in six sensual heavens; ramissati (he will enjoy) he will
accordingly experience celestial prosperity; thus, is the meaning.

633. Nibbattissati te byamham, there will spring up for you a mansion, te (to you) to you
who will be reborn in the divine world, byamham, a mansion, sukatam (well-made) properly
produced, well-built; nāvāsaņţhitam (properly placed boat) shaped like a boat; nibbattissati (will
be reborn) will become apparent; thus, is the meaning. Ākāse puppha chadanam (in the sky,
flower umbrella) due to the fruitful result of having made a pandal above the boat, he will bear
over his head flower umbrella in the sky, always; thus, is the sequence.

634. Aţţhapaññasakappamhi (fifty eight aeons (kappa) hence) beginning from this time of
doing meritorious deed, having gone beyond fifty-eight aeons, a world-king belonging to
princely warrior (Khattiya) clan, known by the name of Toraka; caturanto (four borders) the
reigning king in the four islands; Vijitāvī (has conquered) will become possessor of victory; thus,
is the connection. The rest of the stanza is but clear.

637. Revato nāma nāmena (known by the name of Revata) because of being born with
the star known as Revatī, the name "Revata" was gained; brahmabandhu (relative of brahmā)
have become the son of a brahmin; nhavissati (will become) will spring up in the brahmin
family; thus, is the meaning.

639. Nibbāyissati nāsavo (the cankerless will enter nibbāna) devoid of depravity he will
by means of all-round blown out aggregates (khandha parinibbāna) will enter nibbāna.
 640. Vīriyam me dhuradhorayam (my exertion over my bearing the burden (or
responsibility) my exertion was not of the soft sort; it was special and definite bearing of
responsibility accompanied by my vigorously hard exertion for the attainment of secure, danger-
free nibbāna; thus, is the meaning. Dhāremi antimam deham (I bear my last and final body) now,
I carry my all-round final body in the dispensation of the Self-enlightened Buddha; thus, is the
connection.

640,1. Subsequently, he went to his own native village, brought three nephews, sons of
his sister, and three nieces, daughters of his sister, the former, namely: Cālā, Upacālā and
Sīsūpacālā, the latter, namely: Cālā, Upacālā and Sīsūpacālā, made them bhikkhus and
bhikkhunīs and assigned them to mental exercise (Kammaţţhāna). That lived being accordingly
devoted to mental exercise (Kammaţţhāna).

640,2. At that time, however, a certain ailment arose to the thera. Having heard about it,
the thera Sāriputta went near the thera saying to himself: "I shall make enquiry of Revatas illness
and ask about his achievement". The thera Revata, having seen the commander-in-chief of
Dhamma coming, even from afar, uttered the stanza starting with Cāle, in order to admonish (or
advise) his nephews and nieces or those novices by way of the rising of mindfulness. Thera,
Cāle, Upacāle and Sīsūpacāle are their being addressed as such; the three boys who gained
names in the form of feminine gender, indeed, namely: Cālā, Upacālā and Sīsūpacālā, though
they had made their renunciation and became novices, still they were called and addressed
likewise. Besides, people called them also as "Cālī, Upacālī and Sīsūpacālī". For what purpose or
under what circumstance was the address made in such a manner as: "Cāle" and so on? In order
to show it, he said: "Patissatā nu kho viharatha? Do you all, indeed, dwell with proper
mindfulness?" He spoke of the cause (or reason) there thus: "Such a personage as a splitter of
tail-hair has, indeed, come". Patisatā, properly mindful; kho is emphasis (or the word indicating
the affirmation) āgato (has come) arrived; vo, to you (or your); Vālā viya vedhi, like a hair-
splitter; this, here, is meaning in brief-Your uncle thera, who is like the Master, who looks like a
hair-splitter on account of his sharp, swift and deeply penetrating knowledge, has come;
therefore, you all should live having become thus being harnessed with mindfulness and self-
awareness after arousing the perception of monkhood; you had better be without negligence in
your such life as has been achieved by you.

604.3. Having heard what was said to them, those novices performed the duty of going
forward to meet and welcome the Commander-in-chief of Dhamma, and sat themselves down
having entered upon concentration (samādhi) not very far from their uncles, at the time when
both the theras were engaged in mutual conversation. The Commander-in-chief of Dhamma,
having made conversation together with the thera Revata, rose up from his seat and went near
those novices (sāmaņera). Because they had been performing concentration exercise likewise for
all-round limits of time, they rose up when the thera came near them and stood paying their
respective homage. The thera enquired of them thus: "By what and which way of living do you
all live?' and when told by the boys that they have been living by this and by that means, the
thera Sāriputta made his departure, disciplining the novices and praising his younger brother
thera, thus: "My younger brother, speaker of truth (or holder of true view), is, indeed, a righteous
practitioner according to the truth (dhamma)". The rest here is but clear.

The Commentary on the biography of the thera Khadirayaniya has ended.

 3-10 Commentary on the Biography of the thera Ānanda.

3-10,1. Stanzas starting with Ārāmadvārā nikkhamma constitute the biography of the
venerable thera Ānanda. This One also, having done devoted service toward former Buddhas,
accumulating meritorious deeds, conducive towards escape from rounds of repeated rebirths
(vaţţa), was reborn as a younger brother from a different mother of the Master, in the city of
Haŋsavatī at the time of the Glorious One, Padumuttara. He was named Sumana. his father,
however, as known as king Nanda. When his own son, the young prince Sumana came of age,
the king gave him a wealthy city situated at a distance of twenty yojanas from the city of
Haŋsavatī. Sometimes, now and then, the young prince would come and see the master as well as
his father. At that time, the king, personally and respectfully attended upon the Master as well as
the clergy of bhikkhus a hundred thousand in round number; he did not allow others to attend
upon them.

3-10,2. On that occasion his border rose against the king. The young prince did not
inform the king about the state of that rebellion but he himself, however, put a stop to it. Having
heard about it, the king was delighted in mind, and said thus: "My dear Son! I give you reward,
take it". The young prince replied thus:- "I am desirous of making my life unbarren by serving
devotedly the master and His clergy of bhikkhus for three months". The king replied thus: "This
is not possible; ask for another reward". Their young prince persisted saying: "Your Majesty! To
princely warriors, there is no such thing as two different telling; please give me this; I do not
desire any other; if the Master gives His approval, I should but be given even". The young prince
went to the monastery saying to himself: "I shall find out and know myself the mind of the
Master". On that occasion also, the Glorious One had entered His fragrant chamber. The young
prince approached the bhikkhus and said thus:- "Venerable Sir! I have come to see the Glorious
One; please usher me (or guide me) to Him". The bhikkhus replied: The thera, named Sumana is
the attendant of the Master, please go to his presence". The young prince went to the presence of
the thera and said thus:- "Venerable Sir! Please guide and usher me to the Master". There the
thera dived himself down into the earth while the young prince was still looking on, approached
the Glorious One and said thus: "Venerable Sir! The king's son has come to see you". Buddha
replied: "O Bhikkhu! well then, make my seat ready outside the monastery. Again, also, the
thera, having caught hold of the seat of Buddha, dived down inside the fragrant chamber, made
himself manifest outside the monastic compound while the young prince was still looking on and
prepared the seat for Buddha in the compound of the fragrant chamber. The young prince having
seen it roused up his mind thus: "Indeed! This bhikkhu is of great might!"

3-10,3. The Glorious One also, having come out of His fragrant chamber, sat Himself
down on the seat prepared for Him. The king's son, paid his homage to the Master, had
conversation with Him and said thus: "Venerable Sir! This thera, methinks, is a favourite in your
dispensation". Buddha replied: "O Prince! Yes, he is the favourite". The prince enquired thus:
"Having done such meritorious deeds as offering charity and so on". The prince offered meal at
his camp for seven days to the clergy headed by Buddha, saying: "Venerable Glorious One! I
also am desirous of becoming a favourite in the dispensation of a future Buddha like unto this
thera". On the seventh day the prince said thus: "Venerable Sir! A reward of the privilege of
feeding you for three months has been gained by me from my father; please agree to your
spending the lent, three months of rains with me". When he came to know the approval of the
Master, the prince took the Glorious One along with His retinue, had monasteries suitable for
residence of the Master and clergy of bhikkhus built at each and every yojana requested them to
dwell in this and that monastery of his and near his own residential site, in the garden, known as
Sobhana, bought at a price of a hundred thousand, he had a monastery worth a hundred thousand
built and requested the master and His clergy to enter that monastery and poured libation water
in dedication thus:-

“ At a price of a hundred thousand, purchase was made by me; at an expenditure of

a hundred thousand, the monastery was built; O Great Sage! kindly accept the garden named
Sobhana.”

On the day of commencement of lent-residence, the prince promoted a great charitable offering
to the Master, assigned the duty of whatever should be done in that charity to his wife, children
and ministers saying: "You all should offer charity by bringing about this service". The prince
himself, staying but near the residential place of the thera Sumana, attended on the Master for
three months thus, in his own residential place. When, however, the day of invitation for
criticism (pavāraņā) drew near, the prince entered the village, promoted a great charity for seven
days; on the seventh day, he deposited sets of three robes at the feet base of the master and the
clergy of bhikkhus, paid his homage to the master and made his wish, thus:- "Venerable Sir! This
meritorious deed done by me beginning from my camp, has been done not for such benefits as
the prosperity of Sakka and so on; on the other hand, indeed, like unto the thera Sumana I also
should like to become a favourite attendant of a Buddha in future. The Master saw his state of
having no interval, made the prophecy and took His departure.

3-10,4. He did meritorious deeds in that period of appearance of Buddha (Buddhuppāda)

for a hundred thousand years and subsequent to that period also; having accumulated meritorious
deeds of immense character in this and that existence, he was reborn in a house of a family at the
time of the Glorious One Kassapa as he wandered round his repeated rebirths (saŋsāra), amongst
divine and human beings. When he attained the age of intelligence, he made reverential offering
of his upper garment for the purpose of catching hold of the begging bowl of a certain thera, who
was wandering about for alms-food. Again, he was reborn in heaven, and passing away thence,
he became king of Benares, saw eight silent buddhas, fed them, had eight leaf-huts built in his
own auspicious garden, prepared eight pedestals made of all kinds of gems for them to sit down,
as well as a gem pulpit, and performed service for ten thousand years; these are obvious.

3-10,5. Accumulating meritorious deeds for a hundred thousand aeons, however, in this
and that existence, he was reborn, together with our Bodhisatta in the heavenly city of Tusita,
and having passed away thence, he was reborn in the house of Amitodana, the Sakyan, and since
he was born making all relative delighted, he gained the name even as Ānanda. In due course, he
came of age, and renounced the world together with Bhaddiya and so on, who had renounced to
become monks for the purpose of becoming the retinue of that Glorious One, who was making
His departure from the city of Kapilavatthu where He had gone for the first time as He proceeded
turning the excellent wheel of dhamma, after He had attained self-enlightened Buddhahood in
the wake of His great renunciation. Ānanda became a monk in the presence of the Glorious One,
listened to the preaching of Dhamma in the presence of the Venerable Puņņa, son of the brahmin
lady Mantāņī, and became established in the first stage of sanctification (Sotāpatti).
 3-10,6. At that time, there had been no permanent attendant of the Glorious One for
twenty years after His first full enlightenment (bodhi). At one time, Nāgasamāla thera would take
his bowl and robe and wandered about attending on Buddha; at one time Nāgita, at another time,
Upavana, still at another time, Sunakkhatta, again another time Cunda, Samaņuddesa, later at
another time Sāgata, still at another time Meghiya; they generally did not win the heart of the
master. Then, one day, the Glorious One, seated on the excellent buddha's seat prepared for Him
in the compound of His fragrant chamber, surrounded by His clergy of monks, addressed the
bhikkhus thus:- "O Monks! I am now getting old, when some bhikkhus are told by me that I
would go by this road, they go by another road; some bhikkhus throw down on the ground my
bowl and robe; you all should find for me and let me knew a bhikkhu who would attend on me
permanently. Having heard about it there arose spiritual remorse to the bhikkhus. Then the
Venerable Sir! I shall attend upon you". The Glorious One rejected him. By this means, all the
major disciples, making Mahā moggallāna, the beginning, rose up, leaving aside the Venerable
Ānanda, and said thus respectively:- "I am going to serve, I shall attend upon you". Them also,
the Glorious One rejected.

3-10,7. Ānanda, however, sat himself on in silence. Then the bhikkhus said to him thus:
"Friend! You also might apply for the post of an attendant on the master". "What is it like,
namely, gaining of service after having applied for it? If He so desires, the Master does speak out
but by himself"; was his reply Then, the Glorious One said thus: "O Monks! Ānanda should not
be made to exert by others; he, himself, even, will come to know and attend upon me".
Thereafter, the bhikkhus prompted him thus: "O Friend Ānanda! Please get up and make your
request for the position of an attendant upon the master". The thera stood up an said thus:
"Venerable Sir! If the Glorious One would not give me excellent robe obtained by Himself, if He
would not give me excellent alms-food, would not allow me to live in one and the same fragrant
chamber, would not go taking the invitation; in this manner I shall attend upon the Glorious One.
The four rejections are for the purpose of escape from condemnation in this light: "What is
burden for attending upon the master, to one who gains so much qualities?" Venerable Sir! If the
Glorious One would go in answer to the invitation taken by me; if I am allowed to usher in
presently each and every one who has cone from various places, when doubt arises in me I can
immediately approach the Glorious One and obtain the opportunity of asking Him; if the
Glorious One were to relate to me again the truth (dhamma) preached by Him in my absence; in
this way, I shall attend on the Glorious One ; these four requests are for not only for the purpose
of escaping the condemnation in such words as: "he does not obtain even this much sympathetic
consideration in the presence of the Master", but also for the purpose of all-round filling up the
state of the custodian of the treasure of truth (dhamma)"; thus, having taken hold of these eight
stipulations, Ānanda became a permanent attendant on Buddha. He attained the fruition of the
perfections fulfilled throughout a hundred thousand aeons (kappa) for the benefit of gaining that
self-same ranking position even.

3-10,8. Beginning from the day he obtained the post of attendant, he served Dasabala
with two kinds of water, three varieties of dental stick (or tooth brush), all-round work regarding
hands and feet, all-round work of buddha's back, sweeping of the compound of the fragrant
chamber; thus, attending upon Buddha in this manner and so on with regard His affairs, he
became on who went about in His presence during the day thus:- "It is proper for the master to
get, namely, this; it is befitting for Him to do, namely, this deed." At night, he would take a big
lighted stick and would go round and round nine times in the compound of the fragrant chamber,
in order to dispel sloth and drowsiness to enable him to give his reply as and when the master
summoned him. Then, seated amidst the assembly of nobles in the Jetavana monastery, the
master praised him in many a manner and placed him at the topmost position among bhikkhus
who were much learned, possessed of mindfulness, in perfect behaviour (or speaking good
words) (gati), possessed of firmness and of devoted attendants.

3-10,9. this great thera, who was thus placed in the five top-most positions, who was
endowed with four wonderful and strange phenomena (dhamma), who was the guardian of
granary of dhamma of the Master, was just but a stream-winner of the first stage (sekha) when
the master entered parinibbāna; being enthused by bhikkhus, and made to become self-
remorseful by a divine-being in the manner stated already (heţţhā) he said to himself thus:- Now,
the reciting together of dhamma (dhammasańgīti) ought to be done but by tomorrow even it is
not appropriate for me, however, indeed, to go to the assembly to recite the dhamma, together
with the theras who had become asekha (arahants) which I should do myself, who am but a
stream winner at the first stage (sekha); his exertion well sprung up, he made himself established
to attain spiritual insight (vipassanā) performing the work of getting clear insight during the
abundant portion of the night and not getting the tranquillity of exertion in the cloister, thereafter,
he entered the monastery, sat himself down on his bed and being desirous of lying down he
turned his body about. He attained clear emancipation of the mind from the cankers (āsava)
unattached, in this interval of time, namely, his head had not reached the pillow below and also
his feet had just gone off free from the ground; he became an arahant with six sorts of higher
knowledge.

644. Having thus attained the topmost position (etadagga) with such qualities as devoted
serving attendant, (of devoted service) and soon properly adorned with such qualities as six sorts
of higher knowledge and so on, he remembered his own former deeds and uttered a stanza
starting with Ārāmadvārā nikkhamma, showing the deeds done in former existences by way of
being mentally delighted. there Ārāmadvārā (from the door of the ashram) having come out from
the monastery door for the purpose of preaching dhamma to all living-beings; mahāmuni (the
Great Sage) the Self-enlightened Buddha, named Padumuttara, seated on the well-prepared
excellent Buddha's seat in the middle of the pandal that had been built, near the outside of the
gate; vassanto amataŋ vuţţhim (raining down the shower of immortal peace) (Amata), raining
down the shower of truth (dhamma) with the preaching of truth (dhamma) bearing immortal bliss
(mamta) nibbāpesi mahājanam, sent the multitude of men to nibbāna, nibbāpesi (cause to blow
out) extinguished the fire of depravity which ad gone into the sequence of mind of big mass of
people made many men attain the condition of coolness and calmness by means of the immortal
drink to many men; thus, is the meaning.

645. Satasahasam te dhīra, those firmly wise one hundred thousand, this he said in order
to show the prosperity of retinue; mahiddhikā (of high magical powers) those firmly wise
hundred thousand cankerless arahants, endowed with six sorts of higher knowledge, and such
shares of knowledge as different kinds of magical power and so on, and who because of being
endowed with such magical powers as would enable them too go in a moment all over many a
hundred thousand universes (cakkavaļa) were of high magical powers; chāyā va anupāyinī,
followers like a shadow, parivārenti (surround) having surrounded that self-enlightened Buddha,
the Glorious One Padumuttara, like unto a shadow that never went outside anywhere, and
listened to His preaching of truth (dhamma); thus, is the meaning.
 646. Hatthikkhandhagato āsim, I was one who had gone up the back of elephant, at that
time of the Glorious One's preaching of the truth (dhamma); āsim, I was seated on the back of
my elephant; thus, is the meaning. Setacchattam varuttamam, the most excellent white umbrella,
I was seated on my elephant's back with the wishable most excellent white umbrella borne over
my head; thus, is the connection. Susārurūpam disvāna (having seen the well delightful form)
seeing the self-enlightened Buddha preaching the truth (dhamma), which is good, delightful and
possesses such a form as is appealing to the heart, me, my; vitti, joy, udapajjatha (arose) there
arose my contentment (or satisfaction) and mental delight; thus, is the meaning.

647. Oruyha hatthikkhandhamhā, having descended down from my elephant's back,

having seen that Glorious One seated, oruyha, I descended from the back of my elephant,
narāsabham upagacchim (I approached the big bull-man) I went near the bull-man, Buddha; thus,
is the meaning. Ratanamayachattam me (my umbrella, made of gems) I held above the most
excellent Buddha my umbrella, adorned with gems; thus, is the connection.

648. Mama sańkappamaññāya (having come to know my intention) that buddha

Padumuttara, who had become great amidst ascetics, having come to know my intention which
had arisen with clear piety; tam katham ţhapayitvāna (having placed that preaching) having put
aside that preaching of truth (dhamma) which was being preached by Himself, abhāsatha (spoke)
uttered this stanza in order to prophesy my future; thus, is the meaning.

649. If asked: how? He said so starting with Yo so (whoever = he) that prince, who held
the umbrella, adorned with gold ornaments above (or over) my head; thus, is the connection.
Tamaham kittayissāmi (I shall announce him) I shall make manifest and clarify that prince;
suņotha mama bhāsato (listen to me while I am speaking) please listen with down-placed ears,
and bear in mind my word when I am speaking: thus, is the meaning.

650. ito gantvā ayam poso (this man, having gone hence) this prince, having passed away
from this world of human beings and gone to Tusita heaven; āvasissati (will live) he will dwell
there; there he will accordingly experience the prosperity of Tusita divine mansion, surrounded
and followed by divine maidens; thus, is the connection.

651. Catuttimsakkhattum (thirty four times) having passed away from the Tusita mansion
and sprung up in the Tāvatiŋsa mansion, the divine sovereign will reign in the divine kingdom
for the thirty fourth time; thus, is the connection. Balādhipo aţţhasatam (a hundred and eight
times, a king of might) having passed away from the Tāvatiŋsa heavenly mansion, he sprung up
in the world of human beings, and having become a regional monarch in one hundred and eight
births, had been the main commander-in-chief of his army of four divisions; vasudham, earth,
āvasissati (will live) he will dwell on this earth which would yield to him many an excellent
gem; thus, is the meaning.

652. Aţţhappaññāsakkhattum (fifty-eight times) he will become world-king in fifty-eight

births; thus, is the meaning. Mahiyā (on earth) on the land of the whole Eugenia-tree island.
(Jambudīpa); Vipulam (prosperous) he will reign as a regional sovereign for innumerable periods
of time.
 654. Sakyānam kulaketussa (of the flag of the Sakyan family) he will become a relative
of Buddha, who had become the banner of the family of Sakyan kings; thus, is the meaning.

655. Ātāpī (the burner) possessor of exertion; nipako (mature) endowed with wisdom or
knowledge reckoned as maturity; bāhusaccesu (among the vastly learned) amongst the bearers in
memory of the three piţakas; who have become vastly learned; kovido (knower of who) clever,
expert; Nivāte *****(p.584) (wont to be humble) not showy or conceited (anavannattiko) ;
*****(p.584) (not stiff) abstaining from such stiff state as being bodily bold
(Kāyapaggabbohiya) and so on; sabbapāţhī (one who had read all) he will become one who had
borne in his memory the entire three piţakas; thus, is the connection.

656. Padhānapahitatto so (he whose self is directed towards strenuous effort) that thera
Ānanda, whose mind had been sent towards making exertion; Upasanto nirupadhi (being tranquil
he became without any substratum of existence) being bereft of the substratum of lust,
substratum of anger, substratum of delusion, he became physically and mentally calm; having
become tranquil due to having got rid of all the foresakable forms of depravity, by means of the
noble path of sotāpatti, the first stage of stream winning.

657. Santī āraññakā (there are forest-dwellers) came into being in the forest, born in the
thick forest; saţţhi hāyanā (dwindlers at sixty) their vigour would diminish at the time of sixty
years of age tidhā pabhinnā (burst out three times) burst-out rut (or madness) from three places
reckoned as eyes, ears and sheath (of penis); Mātańga (Mātańga species) born in the family of
Mātańga; Īsadantā (axle teeth) his tusks resemble the axle of a chariot; urūļhavā (possessor of
riders) royal transport; just as there are and there exist elephant kings, elephants reckoned as
kuñjara, so also (or likewise), there are elephant arahants of high magical powers, and wisdom,
reckoned as a hundred thousand in number of cankerless personages; na honti paņidhimhi te
(they are not in self-resolution) they are not like that in self-resolution. Why? All of them, being
afraid of danger are not able to stand well in their own condition; thus, is the meaning. The rest is
but clear due to the said manner.

The Commentary on the Biography of the Thera Ānanda has ended.

So far the first commentary on Buddha section, (Buddha vagga), has ended.

The First Portion is finished.

Commentary
On
Visuddhajana-Vilāsinī
APADĀNA AŢŢHAKATHĀ
Portion II
Translated into English by
U Lu Pe Win
 NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA

Adoration be to that Glorious One, the

Worthy Self-enlightened Buddha.
Therāpadāna
-----------

2.Sīhāsaniyavagga
Chapter on lion-throne

1. Commentary on the Biography of the thera, the donor of Sīhāsana.

Nibbute lokanāthamhi, when the world protector passed into nibbāna; thus, began the
biography of the thera Sīhāsanadāyaka. This one also, having done devoted service towards
former Buddhas, accumulating meritorious deeds in this and that existence, was reborn in a
certain family, endowed with pious faith and prosperour wealth, at the time of the Glorious One
Siddhattha. When the Glorious one was alive, he dwelt in the divine world and when the
Glorious one passed away into nibbāna, he sprang up as human being, and on reaching the age of
intelligence, he saw the shrine of corporeal relics of the Glorious One, and bethought thus:-
"Alas! My misfortune; I did not arrive well in time during the life time of the Glorious One". He
made his mind pleased with piety towards the shrine, became delighted in mind, had a lion-seat
to serve as the dhamma-preacher's seat, similar to one created by divine-beings, made of all
kinds of gems, made, and offered it in honour as if to a living Buddha. The structure above it also
he caused to be built like a celestial mansion; he had a foot-rest and a foot-stool also made.
Having thus offered many a variety of such offering as lighted lamps, incense, flowers,
perfumes, and so on, throughout his life, he passed away thence and was reborn in the fivine
world. Having enjoyed heavenly bliss subsequently now and then in the six sensual heavens and
having experienced, among human beings, the prosperity of a world-king, many a time, and
having also enjoyed the prosperity of regional sovereignty for incalculable occasions, he became
a monk in the dispensation of the Glorious One Kassapa, performed the duties of righteous
monks, and wandering round his rounds of rebirth, in this hither interval, among divine and
human-beings, was reborn in a certain family, endowed with wealth at the time of the appearance
of this Buddha. on attaining the age of intelligence, he listened to the preaching of the truth
(dhamma) by the Master, properly gained pious faith, renounced the world to become a monk,
received the full-fledged ordination, upasampadā, took mental exercise (kammaţţhāna), and
striving and exerting, attained arahatship not long after even.

1. Thus, having attained the fruition of arahatship, he remembered his own former deeds,
roused up his mental pleasure and uttered a stanza, beginning with nibute Lokanathamhi in order
to make manifest his deeds done previously. There He is the main protector of the world; thus he
is Lokanātha (world protector); the Lord of the three worlds; thus, is the meaning. When the
world-protector Siddhattha passed away into nibbāna; thus, is the connection. Vitthārite
pāvacane, when Buddha's words are said in extensio, when the three piţakas are spread out and
made manifest; thus, is the meaning. Bāhujaññamhi sāsane (when there is dispensation in many
men) when the instruction of Buddha, which constitutes three types of training (sikkhā), taken
together are known and achieved by many men reckoned as many a hundred thousand crores of
cankerless arahats; thus, is the meaning.

2-3. Pasannacitto sumaņo, being of pleasantly pious heart and good mind, then I did not
properly arrive in time during the life-time of Buddha, but on his having passed away into
nibbāna, I passed away from the divine world and having sprung up in the human world I saw
the shrine of corporeal relics of that Glorious one. I became pleasantly pious-minded, with my
mind associated with pious faith, and good heart, and said to myself: "Indeed! My coming is
good coming". Being abudantly possessed of well-arisen clear faith, I considered thus: "For the
achievement of nibbāna, it is proper for me to do a meritorious deed", and made a lion-seat
adorned it even with such precious articles as gold of gold, gem;s and so on, in dedication to the
Glorious One, near the shrine of the Glorious one. I had foot-stool also made for placing His feet
when seated there. For the purpose of protecting the lion-seat from being wet I had a house built
over it. Therefore, it has been stated: "Sīhāsanamakāsaham :P: gharam tattha akāsaham, I made a
lion-seat :P: I built a house there". Tena cittapasādena (with that mental pleasure of piety) by me
a lion-seat was made for the Glorious One as if He were alive, and piously pleased with it;
Tusitam upapajjaham, (I approached Tusita) I was reborn in Tusita divine mansion; thus, is the
meaning.

4. Āyāmena catubbisā, twenty four in length, Vitthārena, in width; asi (was) when I was
reborn there after becoming a divine-being, on account of meritorious deed well done, there
sprang up and became apparent a mansion, twenty four yojanas in length and height and fourteen
yojanas across, in width, immediately, at the very moment I was reborn there; thus, is the
meaning. The rest is but easily comprehensible.

9. Catunnavute ito kappe ( ninety four aeons ago) ninety four aeons (kappa) from this
aeon (kappa); akarim (I did) whatever deed I did, then from that time onwards, owing to the
strength of my merit, i do not remember any evil destiny; I have never before experienced any
misery; thus, is the meaning.

10. Tesattatimhito kappe (seventy three aeons ago) in the seventythird aeon (kappa), from
this aeon (kappa); Indanāma tayo janā (three men named Inda) three world-kings named Inda; in
one aeon (kappa), in three reborths, he became a world king, Inda, by name; thus, is the meaning.
Dvesattatimhito kappe (seventytwo aeons ago) seventytwo kappas from now; three men named
Sumaņa became world-kings thrice.

11. Samasattatito kappe (evenly seventy aeons ago) neither less nor more than seventy
aeons (kappas) from this present aeon (kappa); Varuņanāmakā cakkavattirājāno (world-kings
named Varaņā) three world-kings known by such a name as Varuņa, endowed with wheel-gem
were rulers in the four islands; thus is the meaning.

The Commentary on the biography of the thera Sīhāsanadāyaka has ended.

*****

Commentary on the Biography of the thera Ekatthambhika

 Stanzas starting with Siddhatthassa Bhagavato is the biography of the venerable thera, the
donor of a pillar, Ekatthambha. This One also, having done devoted deeds of service toward
former Buddhas, accumulating meritorious deeds donducive towards escape from rounds of
repeated rebirths, in this and that existence, was reborn in the family of a certain household
endowed with prosperous wealth, to become a forest-worker at the time of the Glorious One,
Siddhattha. At that time, all piously faithful and pleasantly pious devotees were of one mind 9or
common desire) thus: "Let us build a service (or attendant) hall for the Glorious One"; they
entered the forest to procure and collect building material, met that devotee, and made their
request thus:- "Give us a pillar". Having heard that matter, he said to them thus:- "You all need
not worry". sent them all back, took a pillar complete with essence, showed the ;s;ame to the
Master, and gave it to them even. He became delighted on that very account, made the self-same
gift as basis, did such other meritorious deeds as charitable offering and so on, and having passed
away thence, was reborn in the world of divine beings; subsequently now and then, having
enjoyed divine prosperity in the six sensual heavens, and after having enjoyed many a time, the
prosperous bliss of chief-world-king among human-beings, and for innumeraable periods of
time, the prosperity of regional sovereignty, was reborn in a certain family, endowed with pious
belief whenthis Buddha arose. having listened to the preaching of the truth (dhamma), in the
presence of the Glorious One, together with his parents, he gained pious faith properly,
renounced the world to become a monk, received the upasampadā ordination, took mental
exercise (kammaţţhāna), and became an arahat, but before long, making himself wisely mindful.

13. Thus, having attained Arahatship, he came to remember his own former deeds,
became delighted and uttered this stanza, starting with Siddhatthassa in order to make manifest
the deeds done by him previously. There, Bhagavato 9to the Glorious One) to the self-
enlightened Buddha Siddhattha endowed with glory; Mahāpūgagaņo (great gathering of guilds) a
big collection of devotees; ahu, there was; thus, is the meaning. Saraņam gatā ca te Buddham
(they went to Buddha as refuge also) those devotees, went, attended upon (or understood) as:
"Buddha, the refuge"; Tathāgatam Saddahanti, (believed piously in the Master), they had the
qualities of Buddha placed in their own continuity of consciousness; thus, is the meaning.

14. Sabbe sańgammna mantetvā, all came together and consulted, all of them assembled
by coming together, consulted by making mutually know properly and having become of one
and the same desire; māļam (hall) a service hall for the benefit of the Master; Kubbanti, make
(build); thus, is the meaning. Out of the collection of building material, not obtaining a pillar (or
post), brahāvane (in the large forest), they explore the thick forest; thus, is the connection.

15. Teham araññe disvāna, I having seen them in the forest, gaņam, group, upagamma,
having approached, añjalim paggahetvāna, having raised my clasped hands, gaņam (group) tadā
(then) having seen those devotees in the forest, I went near their collected group, made a
combination of my ten figers in a clasped hand on my head, and enquired of them, the collection
of devotees, at that time, thus: "For what purpose have you all come to this forest?" Thus, is the
connection.

16. Te (they) the devotees who who possess moral precepts, me (by me) being asked by
me viyākamsu, answered (spoke distinctively) thus: "We are dusirous of building a hall, but a
pillar (or post) has not been obtained by us"; thus, is the connection.
 17. Mamam (to me) please give pillar to me; te, they, apposukkā (become unbothered) I
told them that I would give it, I shall bring the pillar to the presence of the Master; my you all be
free from worry as and when I brought the pillar; thus, is the connection.

24. Yam yam yonupapajjāmi (to whomever I would be born as this or that) whichever
womb, whether divine or human, I would enter to be born; thus, is the meaning; Bhummaţţhe vā;
(or stood on earth) ****(Pg.8.); in whatever divine world or human world; thus, is the meaning.
The rest is but clear and easy.

The Commentary on the Biography of the thera Ekatthambhika, has ended.

*****

3. Commentary on the Biography of Nanda thera.

Stanzas, starting with Padumuttarassa Bhagavato constitute the biography of the

venerable thera Nanda. This One also, having done devoted deeds of service towards former
Buddhas, accumulating meritorious deeds conducive towards escape from the rounds of repeated
rebirths (vaţţa), was reborn in a certain family, in the city of Hamsavatī at the time of
theGlorious One Padumuttara. When he had come to the age of intelligence, he was listening to
the preaching of the truth, (dhamma), in the presence of the Glorious one, when he saw the
Master placing a certain bhikkhu in the topmost ranking position among those, where doors of
senses (or controlling faculties) were well-guarded; wishing for that ranking position by himself
he promoted a great charitable offering, comprising abundant gifts of honour to the Glorious One
as well as to His clergy of monks and made his self-resolution thus:- "Venerable Sir! I would
become such a disciple as this of a Buddha like unto you in future".
Beginning from that time onwards, he, wandering round his repeated rebirths among
divine and human beings, became born as a big tortoise in a river named Dhammatāya, at the
time of the Glorious One Atthadassī; the tortoise met one day, the Master who was standing on
the shore to cross the river, and becau;se it was desirous of sending the Glorious One across by
itself, lay itself down at the base of Buddha's feet. The Master came to know about its intention
and mounted its back. The tortoise became glad and delighted, cut across the stream with speed
and sent Him to the further shore much quicker than normally. Saying words of thanks to the
tortoise, the Glorious One preached about future prosperity and took His departure.
On account of that meritorious deed, the tortoise wandering round his rounds of repeated
rebirths only in excellent existences, was reborn in the womb of mahāpajāpati Gotamā, the chief
queen of the great king Suddhodana, in the city of kapilavatthu ;at the time of the appearance of
this Buddha. On his naming day, they named him even as "Nanda", since he was born
gladdening the congregation of relatives. At the time of his coming of age, the Glorious One, as
He kept turning the excellent wheel of dhamma, making the world-uplift, in due course, went to
Kapilavatthu, preached the birth-story of Vessantara as a sequal to the story of shower of lotus-
rain (pokkharavassa), entered for alms-food on the second day, made His father established in
the fruition of the first stage of sanctification or stream-winning (sotāpatti) by means of the
stanza starting with: "Uttiţţhe nappamajjeyya (one should stand up, one should not be
negligent)", went to the living apartments of the palace, made Mahapajāpati Gotamī becoome
established in the fruition of the first stage and made the monarch become established in the
friution of the second stage of sanctification (sakadāgāmi), and on the third day, He entered for
alms-food, when the coronation, ceremonial entry of the royal residence and marriage ceremony
of prince nanda were being celebrated. The Master gave His bowl intoo the hand of prince
Nanda, recited blessings (mańgala), and proceeded towards His monastery without taking back
His bowl. Buddha made nanda prince, who came with Him to the monastery holding Hiw bowl,
a monk against the latter' wish, came to know that because of being made monk in that manner,
the prince was oppressed by displeasure, and dispelled that displeasure of his by means of an
artifice. The prince, reflecting wisely, established himself in spiritual insight (vipassanā),
attained arahatship not long afterwards even. The next day, the thera approached the Glorious
One and said thus:- "Venerable Sir! I release the Glorious One from this promise by which the
Glorious One sponsored for me to properly obtain five hundred dove-footed divine-damsels."
The Glorious one said in response thus:- "O Nanda! Since your mind has become free from
cankers (āsava), unattached, by then I am released from this promise". Then the Glorious one,
having come to know the state of his doors of senses (or controlling faculties) being
distinguishedly well-guarded, placed him at the topmost position, because of his doors of senses
(or controling faculties) being well-guarded by pronouncing thus:- "O Bhikkhus! Among my
disciples, bhikkhus whose doors of senses (or controlling faculties) are well-guarded this One is
the chief, namely, this nanda", in order to publicise this quality. The thera, indeed saying to
himslef, thus: "I arrived at this chaos depending upon lack of self-control of senses, I shall
properly keep it under my control", aroused his energy, provoked abundant sense of shame and
fear from sin and because of having done devoted deeds of service there also reached the jenith
of perfection in the control of his senses (or controlling faculties).
27. Having thus attained the topmost position (atadgga) he remembered his own former
deeds, became delighted and spoke a stanza, starting with Padumuttarassa Bhagavato, in order to
make manifest the deeds done by him previously. Vattham khomam mayā dinnam (the khoma
garment offered by me) cloth produced in khoma kingdom; (absolutely) delicate cloth was
offered by me with my pleasantly pious heart and abundantly respectful mind toward the
Glorious One; thus, is the meaning. Sayambhussa (to the Self-dependent) to One who became by
Himself only, born in the birth of noble (ariya); mahesino (of the Great Sage) He seeks and goes
in search of great aggregating mass of moral precepts, concentration, wisdom, emancipation, and
insight of knowledge of emancipation; thus, He is Mahesī, Great Sage; Khoma cloth was offered
by me for the purpose of making robe for Mahesī Sayambhū, thus, is the connection.

28. Tam me Buddho viyākāsi, Buddha prophisied it for me; here tam is a word of ellipsis
in the meaning of ownership; Buddha preached making manifest the fruition of charitable
offering of mine, who was the donor of that piece of cloth; thus, is the meaning.
Jalajuttamanāmako (named Jalaja-uttama) the most excellent aquatic product, named
Padumuttara, the most superior lotus; the reading is ;- "Jalaruttamanāyako", also; to Him who
was the main and most excellent leader of shining divine beings and brahmā; thus, is the
meaning. iminā vatthadānena (because of this offering of cloth) as a result of this offering of
cloth; hemavaņņo (gold colour) your will become golden in complexion in future.

29. Dve sampattim anubhotvā (having enjoyed two kinds of prosperity) having
experienced two kinds of prosperity reckoned as divine and human; Kusalamūlehi codito (urged
by foundations of merit) being urged and sent by shares of merit and details of good deeds; as if
sent by saying: "By means of this merit, you should be born in the family of the Master"; thus, is
the meaning. Buddha prophesied thus: "You will become the youngest brother of Gotama, the
Glorious One; thus, is the connection.

30. Rāgaratto sukhasīlo (stained by lust and used to comfort) stained by and clung to
desires of depravity, being by nature of enjoying physical and mental comfort; kāmesu
gedhamāyuto (harnessed with craving for pleasure) yoked and harnessed with craving (taņhā)
reckoned as eager desire (gedha) for material pleasures of senses; thus, is the meaning. Buddhena
codito santo, tadā tvam, at that time, you being urged by Buddha, since you were greedy over
sensual pleasures; tadā (then) therefore, you being urged by Gotama Buddha, your own brother
and egged on to renounce for becoming a monk, you will become a monk in His presence; thus,
is the connection.

31. Pabbajitvāna tvam tattha (having become a monk there) you would become a monk in
that dispensation of Gotama, the Glorious One; kusalamūlena (with the root of good deeds) with
the structure of merit which had become (deeply) rooted; codito (incited) harnessed with
developing meditation (bhāvanā); sabbāsave (all cankers) the entire flow of passions; pariññāva
(having known all-round), having known and forsaken; nibbāvissasi (you will get your fires
blown out) be healthy and free from pain (dukkha) you will make yourself attain the invisible;
you will go to the state without designation (or state of non-manifestation, paņņatika); thus, is the
meaning.

32. Satakappasahassamhi, in the period of a hundred thousand aeons, there were four
world-kings named Ceļa formerly in the hundred thousandth aeon (kappa) counting from this
aeon (kappa); thus, is the meaning. Saţţhikappasahassāni, sixtythousand aeons, there were in four
births, four people who becam;e world kings named Upacela, under one single aeon (Kappa),
having gone beyond a thousand as well as sixty aeons (kappa); thus, is the meaning.

33. Pañcakappasahassamhi, in the five thousand aeons, catudīpamhi issarā (reignign

sovereigns in the four islands) four people who were world-kings named Cela, endowed and
replete with seven; gems became separately the main reigning sovereigns in the four islands,
reckoned as Jambudīpa, the Eugenia-tree island, Aparagoyānas, another cow-conveyance island,
Uttara-kuru, the north Kuru island and Pubbavideha, the east Videha island; thus, is the meaning.
The rest is but in the manner as has been said.

The Commentary on the Biography of the Thera Nanda has ended.

*****

4. Commentary on Biography of the thera Cūļapantha

Stanzas starting with Padumuttaro nāme Jino, constitute the biography of the venerable
thera Cūļapantha. This one also, having done devoted deeds of service towards former Buddhas
and accumulating meritorious deeds conducive towards escape from rounds of rebirths (vaţţa),
(became) at the time of the Glorious One Padumuttara; (whatever should be said here by way of
an anecdote, that has but been told in the stoory of mahāpanthaka in the eighth nipāta. This
however, is the distinction:- The thera mahāpanthaka, having attained arahatship, spent his time
enjoying the bliss of prosperity of his fruition, phalasamāpatti, and considered thus: "How,
indeed, shall I be able to properly establish Cūļapanthaka also in this bliss?" He approached his
own uncle the wealthy banker, and said thus: "If the great banker approves (or agrees), I shall
make Cūļapanthaka a monk". The response was:- "Venerable Sir! Do make him a monk". The
thera made him a monk. Having become well established in the ten moral precepts, he was not
able to learn in four months, in trying to acquire the following stanza in the presence of his elder
brother:-

“ Just like the well-scented kokanada lotus folwer would become bloomful and
profusely perfumed early in the morning, behold Buddha shining clearly like unto the blazing
sun in the sky.”

Though he learnt it, the stanza did not linger in his heart. Then mahāpanthaka said to him
thus: "O Cūļapanthaka! you do not deserve to be in this dispensation; you are not able to take in
a single stanza even in four months; how are you going to make yourself attain the top in doing
the duties of a monk, however; you should get away from here". Thus, having been dismissed by
the thera, he stood weeping near the door-post.

At that time also the Master was residing at the Jīvakamma forest. Then Jīvaka sent his
man thus: "You should go and invite the Master together with five hundred bhikkhus". On that
occasion also the venerable mahāpanthaka was One who had to assign (or determine) meals of
the cleargy. When told to accept meal for five hundred bhikkhus, he replied thus:- "Leaving
aside Cūļapanthaka, I accept for others". Having heard about it, Cūļapanthaka became all the
more dejected. The Master, came to know of his mental fatigue, said to Himself thus:- "By
means of a strategem made by me Cūļapanthaka will be enlightened", showed Himself at a place
not far from him and asked thus: "O Panthaka! Why do you weep?" He replied thus! "Venerable
Sir! My elder brother has dismissed me". Saying thus: "Panthaka! Do not worry; your monkhood
is in my dispensation; come, catch hold of this and make this idea in your mind as "Taking dust,
carrying dust," and gave him a piece of clean cloth after having specially created the same, by
means of His magical powers. Cūļapanthaka sat himself down wiping his hand with the piece of
cloth given by the Master saying "Taking dust carrying dust". When he kept on wiping with it,
the cloth became naturally dirty; on wiping again it becam;e like a piece of wiping cloth of a
rice-cooking pot. Because of all-round maturity of his knowledge, he considered thus: "This
piece of cloth was all round pure; (or clean) orginally; owing to this grasping body it has become
changed to another condition of being dirty; therefore, just as this also is impermanent, so also is
my mind". He had the idea of exhaustion and destruction established in his mind, provoked
jhānas on that self-same sign, made it the basis of jhāna, had spiritual insight established, and
atained arahatship together with analytical knowledge. As and when he attained arahatship, there
came to him higher knowledge as well as knowledge of the three piţakas.

The Master went together with five hundred less by one bhikkhus to the residence of
Jīvaka and sat himself down on the seat prepared for Him. Cūļapanthaka, however, did not go
because of the fact that there was no acceptance for his meal. Jīvaka began to offer rice-gruel.
The Master closed his bowl with his hand. On being asked: "Venerable Sir! Why do you not take
it", Buddha answered saying: "O Jīvaka! A bhikkhu is in the monastery". Jīvaka sent his man
saying; "Look here! You should go to the monastery and come back bringing the seated lord".
Cūļapanthaka also kept himself seated, having created a thousand bhikkhus, not resembling one
another both in form and acjtion. That man, having, seen the state of many bhikkhus in the
monastery went back and told Jīvaka thus: "Besides this bhikkhu-member of the clergy, the
concourse of bhikkhus in the monastery are many more; i do not know the lord who should be
requested to come away to you". Jīvaka asked the Master thus: "venerable Sir! What is the name
of the bhikkhu who was seated in the monastery?" Buddha said: "O Jīvaka! The bhikkhu is
named Cūļapanthaka". Jīvaka instructed his man thus: "Look here! You should go, ask saying
'which is the bhikkhu Cūļapanthaka by name?' and bring him". The man went to the monastery
and asked thus:- "Venerable Sir! Which is the Bhikkhu Cūļapanthaka, by name?" All the
thousand bhikkhus also spoke in unison thus: "I am Cūļapanthaka; I am Cūļapanthaka". The man
came back again and informed about that matter to Jīvaka. Because of the fact that Jīvaka had
properly penetrated into the noble truths, he came to know methodically thus: "Methinks the lord
is the possessor of magical powers", and said to his man thus: "My man! you should go, the first
to speak is but the lord himself; tell him thus: 'The Master sends for yous', and catch hold of the
border of his robe". The man went to the monastery and did in the wise. Then and there the
created bhikkhus desappeared. The man took the thera and went back.
The Master at that moment accepted the ricegruel as well as such varieties of meal as
hard food and so on. When He had done the duty of eating His meal, the Glorious One ordered
the venerable Cūļapanthaka thus: "You should perform the act of thanks-giving". The thera did
the deed of thanks-giving seizing the opportunity of the Master's desire, stirring up the baskets of
Buddha's preachings as if churning the big ocean holding Sineru as a churning stick. When
Dasabala went back to the monastery after having done the duty of eating His meal, this topic of
discussion arose in the hall of dhamma, namely: "Wonderful is the power of Buddhas that,
namely, in spite of the fact that although Cūļapanthaka was not able to assimilate a single stanza
in four months, he performed high magical powers in this manner momentarily and nimbly". In
that wise, indeed, seated in the residence of Jīvaka, the Glorious One came to know thus: "The
mind of Cūļapanthaka well-composed in this way, his spiritual insight had properly entered upon
the path of progress, while still sitting even as He was, he showed His own self and said: "O
Panthaka! Not only this piece of cloth gets dirty, and becomes mixed up consequently with dust,
but also from here, there exists dust, self-corruption with depravity in the discipline of the
noble". The Master uttered these three stanzas in order to show it thus:-

“ Lust (rāga), is dust (raja) but not ordinary particles of dust 'renu'; dust (raja) is the
metaphor for lust (rāga). Those bhikkhus live having forsaken this dust (raja), in the dispensation
of One who is devoid of dust.”

“ Hatred (dosa), is dust (raja) :P: in the dispensation of One who is devoid of dust.”

“ Delusion (moha), is dust (raja) :P: in the dispensation of One who is devoid of
dust.”

At the all-round end of the stanza, Cūļapanthaka attained arahatship together with the
analytical knowledge. Thus was the conversation of bhikkhus in the assembly hall of dhamma.
The Master, having come to hear about the conversation of those bhikkhus came, sat Himself
down on the Buddha's seat, enquired of the bhikkhus as to what they were talking about and on
being told that they were discussing over Cūļapanthaka explained to them thus:- "O monks!
Sticking to my advice, now, the transcendental (or supermundane) heritage has been obtained by
Cūļapanthaka; formerly, however, worldly (or mundane) inheritance was gained by him", and on
being requested, preached the birth-story of Cūļaseţţhi. Subsequently, the Master, who was
seated, surrounded by a collection of noble disciples on the seat of Dhamma, placed
Cūļapanthaka at the topmost ranking position among bhikkhus who could create specially mind-
made bodies as well as who were clever in devolving their minds.

35. Having gained the topmost position, in this manner, Cūļapanthaka thera remembered
his own former deeds and uttered a stanza, beginning with Padumuttaro nāmo Jino, in order to
make manifest his deeds done previously by way of his zest and delight. There, the first two feet
of the stanza is but the same in meaning as aforesaid. Gaņamhā vūpakaţţho so. (He who had
secluded Himself from the crowd), that Master, Padumuttara, by name, secluded Himself from
the big collection of bhikkhus, many in number, became separate and gone towards solitude; tadā
(at that time) when I was a hermit; Himavante (in Himavanta) near the Himalaya hill; vasi (lived)
took up his abode, he lived with four kinds of postures (or deportments) thus, is the meaning.

36. Ahampi :P: tadā, I also :P: (then) as and when that Glorious One approached and
dwelt at Himavanta, I also made my hermitage near Himavante; ā, (up to) from all sides; here
dangers, reckoned as physical and mental appressions, came to a stop; thus, is essama
(hermitage) the name gained; in such a forest-swelling as this I lived; thus, is the connection.
Aciragatam Mahāvīra; the great hero who had soon come, the great possessor of exertion who
had come before long; Lokanāyakam (Leader of the world) he went near that main Glorious
One; thus, is the connection. He approached at the very moment of His arrival; thus, is the
meaning.

37. Pupphacchattam gahetvāna, approaching in this manner, after having caught hold of
an umbrella made of flowers, covered with such flowers as red and white lotus flowers and so
on; narāsabham, (the most excellent of men) Upagacchim (I approached) I had gone near, thus, is
the meaning. Samādhim samāpajjantam, having well entered upon mental concentration, I made
an obstruction to Him who was seated absorbed in his process of Jhāna concentration. Thus, is
the connection.

38. Ubhohatthehi paggayha (having lifted up with both hands) after having lifted up that
well-prepared flower umbrella with both hands, I offered it to the Glorious One, thus, is the
connection. Paţiggahesi (accepted) the Glorious One Padumuttara accepted that flower umbrella
offered by me; appreciated my reverence; thus, is the meaning.

41. Satapattachattam paggayha (having reverentially offered the hundred-petalled

umbrella) the hermit offered me, having brought to me in respectful manner, a flower umbrella
covered with red paduma lotus flowers of ahundred petals each by way of a hundred and a
hundred petals in each and every lotus flower; thus, is the meaning. Tamaham kiţţayissāmi (I
shall announce him) I shall aproclaim and make manifest that hermit; thus, is the meaning.
Bhāsato (speaking) listen to and make yourself mindful of my spoken words.

42. Pañcavīsatikappāni, for twenty five aeons (kappa), by virtue of this offering of flower
umbrella, he will become sakka in the Tāvatimsa mansion twenty five times and will wield
sovereignty; thus, is the connection. Catuttimsakkhattun ca, for thirtyfour times; he will become
world-king in the world of human beings.
 43. Yam yam yonim (whichever womb), whichever birth among such wombs as human
womb and so on; samsarati (undergoes round of rebirths) he goes and springs up, in this and that
womb; abbhokāse (in open air), in an empty place; patiţţhantam (standing) either sitting or
standing; dhārayissati (will bear), lotus flower will cover above him; thus, is the meaning.

45. Pakāsite pāvacane (when Buddha's preachings are made clear), when the whole of
three piţakas are made manifest and brought to light, manussattam (humanhood), the birth as a
human-being; labhissati (will gain), will be reborn; mano-mayamhi kāyamhi (in the body made
of mind) born jhāna-mind; thus, made of mind; just as the mind turns out to be, so the body is
made to happen; he does the course of mind; thus, is the meaning. In that body, made of mind,
that hermit, Cūļapanthake by name, would spring up and become the most excellent and
topmost; thus, is the meaning. The rest is but easy of comprehension because of having been said
before (heţţhā) and because of being obvious.

52. Sarim kokanadam aham (I remembered the lotus flower), while wiping all round the
piece of cloth created by the Glorious One, I remembered the lotus flower, kokanada paduma;
thus, is the meaning. Tattha cittam vimucci me (there my mind became emancipated), my mind
became unattached and thoroughly released in that lotus, kokanada paduma; thereafter I attained
arahatship; thus, is the connection.

53. Sabbattha, everywhere; pāramin (perfection) gato (gone) in the bodies destined by
mind and made by mind I attained all-round extreme limit; thus, is the connection; the rest is but
in the manner, aforesaid.

The Commentary on the biography of Cūļapanthaka thera has ended.

*****

5. Commentary on the Biography of the thera Pilinda vaccha

The stanzas starting with: Nibbute lokanathamhi, constitute the biography of the thera
Pilindavaccha. This One also, having done devoted deeds of service toward former Buddhas,
accumulating meritorious deeds, conducive towards escape from rounds of rebirths (vaţţha), in
this and that existence, was reborn in an abundantly wealthy family in the city of hamsavatī at
the time of the Glorious One Padumuttara. Listening to the preaching of dhamma in the presence
of the Master, in the manner aforesaid, noticed the Master placing a bhikkhu at the topmost
ranking position becau;se of his being loved and pleasing to the celestial beings, wished for that
ranking position, did good deeds as long as he lived, and having passed away thence, and
wandering round his rounds of rebirths amongst divine and human beings was reborn in the
house of a family at the time of the Glorious One Sumdha. When the Glorious One entirely
passed away into nibbāna, a shrine was set up in His honour, promoted a great charitable offering
to the clergy, and having passed away hence, enjoyed both kinds of prosperity amongst divine
and human beings, when no Buddha arose, became a world-king, got the big body of men
properly established in the five precepts and made them bound for heaven. He was reborn in a
brahmin family at Sāvatthi, even before the appearance of our Glorious One. They named him
Pilinda Vaccha was his clan. Subsequently, he became known as Pilinda-Vaccha. In his rounds
of rebirths, however, because of abudnance of his remorse, he renounced the world to become a
wandering ascetic, finished the study-course of super-science known as Cūļagandhāra, became a
sky-wanderer as well as knower of others' mind and took up his proper residence at Rājagaha
having attained to highest gain and highest fame.
Then, our Glorious One, having become duly self-enlightened Buddha, in due course,
arrived at Rājagaha. From that time onward, due to Buddha's powerful influence, that super-
science began to be inefficatious; it failed to do its own duty. He reflected thus: "This, indeed,
however, has been heard by me, namely: The statement of teachers after teachers to this effect:
"Wherever the super-science of major magical charm, Gandhāra, flourishes, there, minor magical
science (cūļagandharavijjā) ceases to become efficatious; my magical science does no longer
work well beginning from the time of the arrival, however, of the monk Gotama; undooubtedly,
monk Gotama knows the major magical science (mahāgandhāravijjā); what if I were to attend
upon Him and learn in His presence, that major magical science?". He approached the Glorious
One and said these words:- "O Great monk! I am desirous of learning a certain science in your
presence; please make an opportunity for me". The Glorious One replied: "On that account,
indeed, you should become a monk in my presence". He became a monk thinking thus:
"Monkhood is the preliminary action for studying science". The Glorious One preached the truth
(dhamma), to him, and gave him mental exercise (Kammaţţhāna), commensurate with his
conduct. Because he was endowed with the proper potentiality, he attained arahatship before
long, after getting established in spiritual insight (vipassanā).

55. Whichever divine-beings born in heaven, after previous existence, however, they
depending upon their owing of gratitude to him, which had well-risen abundantly, used to go
attending upon the thera morning and evening. Therefore, the Glorious One placed him in the
topmost state because of excessive love and endearment to that thera by the divinities, thus: "O
Bhikkhus! Amongst my disciples, among bhikkhus loved by and endeared to the divine beings,
this one is chief, namely: Pilindavaccha". Thus, having attained to the topmost rank, he
remembered his own former deeds uttered a stanza starting with Nibbute Lokanāthamhi, in order
to make manifest the deeds done by him previously by way of his zest and delight.
There, Lokanātha (world-leader), the main protector of the sensual world, form world and
formless world; Sumedho (Good Wisdom); such kinds of knowledge as Omniscient knowledge,
unrestricted knowledge and so on are said to be wisdom (medhā); or good, excellent wisdom to
whom is that wisdom is Sumedho; Aggapuggala (chief personage) He is topmost as well as a
personage. When that leader of the world, Sumedha, the chief personage had entered nibbāna by
the all-round blowing out of aggregates (khandha); thus, is the connection. Pasannacitto sumano
(clearly pious-minded and good hearted, with pious faith), I became clearly pious-minded and
good hearted with delighted he;art, towards that Glorious One, Sumdha; thūpapūjam (respectful
offering to stūpa), I did honour of offering to the shrine, thus, is the meaning.

56. Ye ca khīņāsavā tattha (whoever were cankerless or cankerfree there), in that coming
together, whoever were arahats, who were cankerfree and devoid of depravity; chaļabhiññā (six
sorts of higher knowledge), endowed with six sorts of higher knowledge; mahiddhikā (of high
magical power), are endowed with great magical powers; te (them), all the canker-free arahats;
samānetvā, having brought together porperly, samgha bhattam akāsim (I made meal for the
clergy) I brought properly, with respect, all the canke-free arahats there and fed them (or catered)
the meal that should be offered to the whole clergy; thus, is the meaning.
 57. Upaţţhāko tadā ahu (at that time was attendant). at that time of my offering meal to
the clergy, the attendant upon the Glorious One Sumedha, by name, was named Sumedha; thus,
is the meaning. Anumodittha (congratulated), that disciple preached the benefit of my own
reverential offering by way of thanks-giving; thus, is the meaning.

58. Tena cittappasādena (with that clearly pious mind), with that pleasingly pious mind
which had arisen due to the deed of offering done to the shrine; upapajjim (I sprang up), I
reached the celestial mansion in the world of divine-beings; thus, is the meaning. There, it has
been stated thus: "I was born there". Chaļāsīti sahassāni (eightysix thousand) me ramimsu (made
me joyous), in that mansion, eightysix thousand celestial mymphs made my mind get delighted;
thus, is the connection.

59. Mameva anuvattanti (they turn out to be according to mine even) tā (they)
sabbakāmehi (with all sensual pleasures) sadā (always), the celestial nymphs at all times, did
according to my bidding and turned out to be according to my wish even in attending upon me
with such heavenly pleasures of s;ense of material character as beauty of form and so on; thus, is
the meaning. The rest is but easily comprehensible.

The Commentary on the Biography of the thera Pilindavaccha has ended.

*****

6. Commentary one Biography of the thera Rāhula

Stanzas, starting with Padumuttara Bhagavato, constitute the biography of the venerable
thera Rāhula. This One also, having done devoted deeds of service towords former excellent
Conquerors, accumulating meritorious deeds conducive towards escape from rounds of repeated
rebirths (vaţţa), was reborn in the house of a family, at the time of the Glorious One,
Padumuttara. After having attained the age of intelligence, as and when he listened to the
preaching of dhamma by the master, he noticed the Glorious One, placing a bhikkhu, in the
topmost position among those who had keen desire for discipline, and himself wishing for that
ranking position, performed enormous quantity of such meritorious deeds as: cleaning the
monastery, making it shine and so on, and made his self-resolution. Having passed away thence,
he wandered about his rounds of repeated rebirths among divine and human beings, enjoyed the
prosperity of both varieties, was reborn in the womb of queen Yasodhara, dependent upon our
Bodhisatta at the time of the appearance of this Buddha, gained the name of Rāhula, and grew up
with a large retinue of princely warriors (khattiya). His renunciation in detail has but come in the
Khandhaka division of the Vinaya piţaka. He renounced the world, in the presence of the master,
gained His advice by means of many a stanza of Sutta, became all round mature in knowledge,
made himself mindful of spiritual insight and attained arahatship, he pondered properly upon his
own proper attainment and making his achievement of arahatship (aññā) clear, he uttered four
stanzas thus:-

“ People know me thus: „Rāhula bhadda or venerable Rāhula is endowed with both
even, namely: that I am the son of Buddha; that I have insight into the truths (dhamma); that my
cankers had become exhausted, that there is no more next-existence; I am an arahat worthy of
receiving dedicated offering (dakkhiņa); I am a three-fold super-scientist (tevijjā), who sees the
deathless (amata). Sensual pleasures are dark and covered up with nets, roofed over with the roof
of craving (taņhā); bound by the bonds of Māra, relative of negligence, like unto fishes at the
mouth of fish-net.‟ Having brushed away that sensual pleasure (kāma), I pulled out the craving
(taņhā), together with its root, and I have become cool and with my fires well extinguished,
having attained nibbāna.”

There, Ubhaye n'eva sampanno (endowed with both even) endowed with and possesed of
both kinds of prosperity namely: prosperity of birth and prosperity of proper attainment;
Rāhulabhaddo ti mam vidū (my fellowleaders of noble life know me well as "Rāhulabhaddha);
indeed, having heard the message about his birth, Bodhisatta remarked thus: "Rāhu is born,
bondage has sprung up"; due to these words spoken by Bodhisatta, the great king Suddhodaba
took the name as "Rāhula". Beginning from there, having taken the very nomenclature spoken by
the father, he said thus: "Rāhulabhaddo ti mam vidū, they know me as Rāhulabhadda". Bhadda,
good, is but a word of praise. Subsequently, the Master placed him at the topmost position due to
the condition of his desire for discipline, saying: "O Bhikkhus! Among my disciples of bhikkhus
who are desirous of discipline, this One, namely, Rāhula is the chief".

68. having thus attained the topmost ranking position, he remembered his own former
deed, became delighted in mind, and uttered a stanza starting with: "Padumuttarassa Bhagavato"
in order to make manifest the deeds done by him previously. Sattabhūminhi pāsāde (in the palace
of seven storeys). it produces pleasure and mental delight; thus, it is pāsāda (palace) in
whichever palace there are seven storeys standing one above the other, that palace is one of
seven-storeys; ādāsam santharim aham (I properly spread the mirror) having finished making a
mirror-surface, I offered a proper spread to such a personage as the Glorious One, the eldest of
the world; I spread properly and offered in His honour; thsu, is the meaning.

69. Khīņāsavasahassehi (with a thousand canker-free arahats) all round mixed up with
and surrounded by a thousand arahats; dvipadindo (the ruler of bipeds) upāgami (approached or
reached) the Great Sage, the sovereign lord of all two-legged creatures, the big bull of man,
arrived at and entered His fragrant chamber, together with them; thsu, is the meaning.

70. Virocento gandhak utim (making the fragrant chamber radiant) Devadevo (divine
divinity) the divine lord of divine-beings; Narāsabho (the big bull-man) the big-bull of men;
abhāsatha (spoke) the Master, the eldest of men, sat Himself down in the midst of the clergy of
bhikkhys and spoke (or recited) these stanzas of prophecy; thus, is the connection.

71. Yena yam jotitā seyyā (better brilliant than this) better shining, light-shedding and
brilliant than this so-called palace built by the devotee; ādāscva (like a mirror) like unto the
surface of a mirror made of copper mineral; santhata (proper-spread) having made even properly;
tam (him) the devotee; kittayissāmi (I shall announce) I shall make manifest; thus, is the
meaning. The rest is but easily comprehensible.

81. Aţhānametam yamtādi (this is such that it is out of place) tādi is one who is such that
under whatsoever circumstances, he would naturally be unshaken amidst such diversities as
desirables and undesirables; agāre (in the house) in the household life; ratim (joy) the state of
attachment; ajjhagā (gone into) arrived; etam (this) this cause is out of place, not to be done,
unreasonable; thus, is the meaning.

82. Nikkhamitvā agārasmā (having gone out of the house) having gone out the household
life, and all-round discarded it like a tuft of grass; subbato (properly dutiful) well-disciplined, he
will renounce the world and become a monk; Rāhulo nāma nāmena (known by the name of
Rāhula) having heard the message about the birth of the prince sent by the great king
Suddhodana, because of the name told by his father Siddhattha thus: "Rāhu (saturn) is born, a
bondae has sprung up", he was named Rāhula; thus, is the meaning. It should be observed thus:-
"Just as rāhu (saturn) king of titans, asurinda approachingly goes by making dimming impurity to
the light of the mansion of sun and moon, exactly in the same way he was born as if making
interruption to my great renuncitation and becoming a monk, etc." Arahā so bhavissati (he will
become an arahat) he will become like you, endowed with sufficing qualification for arahatship,
keenly devoted to development of spiritual insight and he will become a canker-free arahat; thus,
is the meaning.

83. kikīva aņ̄dam rakkheyya (like a hen, which would look after her eggs) similar to the
hen-bird looking after her seed-egg, one should look after his moral precept diligently; cāmarī
viya vāladhi (the tail like yak) similar to cāmarī meeting death (or being ready to die) without
pulling out its tail entangling amidst therns for fear of breakage, in looking after iots tail, one
should look after his moral precepts without having broken it after sacrificing his life all round;
nipako sīlasampanno (mature and endowed with moral precepts) maturity is said to be
knowledge, endowed with that maturity is said to be knowledge, endowed with that maturity of
knowledge, is nipaka (maturity) he will become endowed with moral precept because of looking
after it by not causing it to reach the state of breakage and leakage; thus, that Glorious One made
His prophesy in this manner. Having attained the fruition of arahatship in this way, he, seated
one day on a secluded spot uttered this stanza starting with evam rakkhim mahāmuni: it is easy
of comprehension.

The Commentary on the Biography of the thera Rāhula has ended.

7. Commentary on the Biography of the thera Upasena, the son of Vańganta

Stanzas, starting with Padumuttaram Bhagavantam constitute the biography of the thera
Upasena, son of Vańganta. This One also, having done devoted deeds of service towards former
Buddhas, addumulating meritorious deeds, conducive towards escape from rounds of repeated
rebirths (vaţţa), was reborn int he house of a family in the city of Hamsavatī at the time of the
Glorious One Padumuttara, and on coming of age, went to the presence of the Master, listened to
the preaching of the dhamma, when he noticed the Master placing a bhikkhu at the topmost
position among those all pleasing bhikkhus; performed acts of service towards the master,
wished for that ranking position did good deeds as long as he lived, wandered about his rounds
of rebirths amongst divine and human-beings, and was reborn in the womb of the brahmin lady
Rūpasārī, in Nālaka village, at the time of the appearance of this Buddha. His name was Upasena
Tissa. On coming of age, he acquired the knowledge of the three vedas, listened to the dhamma
in the presence of the Master, properly gained pious faith, renounced the world, got ordained as a
monk and a year later, saying to himself: "I am going to make the realm of nobles (ariya)
expand", made a son of a family a monk in his presence by ordination (upasampadā) and went
together with him to the presence of the master. Having heard that his co-resident bhikkhu was
he who had not yet lived a lent was reproached by the Master thus:- "O stupid fellow! You have,
indeed, fallen back to abundance, exceedingly lightly". He said to himself thus: "Now, if I am
blamed because of retinue by the Master, I shall make myself pleasing to the Master due to my
very retinue even, however"; performed acts for divelopment of spiritual insight (vipassanā) and
attained arahatship but not long afterwards. having, however, become an arahat, he himself also,
took upon himself by way of doing duty, all the austere practices (dhutańgadhamma); he made
others also do the same for that purpose. because of that, the Glorious One placed him at the
topmost position among all pleasing bhikkhus (samantapāsādika). On a subsequent occasion,
when a quarrel arose at kosambī, when the clergy of bhikkhys also became broken into two
sections, as and when he was asked by a bhikkhu, who was desirous of completely avoiding that
quarrel thus: "At present, indeed, a quarrel has arisen; the clergy of bhikkhus also has become
split in twain; how, indeed, am I to conduct myself properly?", he preached to that bhikkhu the
proper performance beginning from residence in solitude. Thus the thera, in order to bring to
light the state of his own proper performance likewise following the direction of giving advice to
that bhikkhu, made manifest his having attained arahatship.

86. Having attained the topmost ranking position in this way, he uttered a stanza
beginning with Padumuttaram Bhagavantam, making manifest his former deeds by way of
vecoming delighted. Pabhāramhinisīdantam (sitting on the slope) loaded, bent, inclined in front,
thus, is pabbhāra (slope); seated on the natural mountain slope in the middle of the forest
facilitating seclusion; naruttaman (the most excellent man) the Glorious One, Upagacchim (I
approached) I went near; thus, is the meaning.

87. Kaņikārapupphamdisvā (seeing the yellow kaņikāra flower approaching in that

manner), having seen the well-blooming yellow Kaņikāra flower at that place; Vante chetvāna'
ham tadā (having cut then at their stalk) at that time of my seeing the Tathāgata, I cut off that
flower at the stalk; alańkaritvā chattamhi (decorated it at the umbrella) covered the umbrella with
that flower; Buddhassa abhiropayi (had it ride over Buddha) made it held above the head of
Buddha, who was seated on the hill-slope; thus, is the meaning.

88. Piņ̄dapātañca pādāsim (I offered alms-food also) I offered and fed alms-food in a way
to the Glorious One who was seated at the self-same place even; paramannam subhojanam
(absolutely exalted meal and good soft food) most excellent nourishment, absolutely good food
reckoned as good soft food; Buddhena navame tattha (there the ninth together with Buddha) in
that secluded spot, together with Buddha the ninth, samaņe (monks) I fed eight bhikkhus who
were canker-free and had made evil deeds cease; thus, is the meaning.

Yam vadanti sumedho (whatever wise people say) bhūripaññam (abundant wisdom)
Sumedham (One of good knowledge) wise people say about this omniscient Buddha Gotama as
of vast knowledge similar to earth, possessed of such knowledge as omniscience and so on and
as having excellent wisdom and also that this Gotama will become well self-enlightened Buddha
a hundred thousand aeons (kappa) from this aeon (kapa); thus is the connection. The rest is but
easily comprehensible.

The Commentary on the Biography of the thera Upasena, son of Vańganta has ended.
 8. Commentary on the Biography of the thera Raţţhapāla

Stanzas starting with Padumuttarassa Bhagavato constitute the biography of the venerable
thera Raţţhapāla. This venerable thera also, having done devoted deeds of service in former
existences, accumulating meritorious deeds conducive towards escape from the rounds of
existence, was reborn in a family of vastly wealthy householder, in the city of Hamsavatī, even
before the appearance of the Glorious One, Padumuttara. Having come of age, he became
established in household life with the lapse of his father and having seen his immeasurably
immense wealth that had followed up his lineage shown by his worker in charge of his
treasurebouse of gems, he considered thus: "So much of this heap of wealth, my father, grand
father, great grand father and so on were not able to go taking along wih themselves; however, it
is proper, for me to go having taken them alsong with me, and offered a collossal charity to such
needy peoply as destitutes and travellers, etc. Having approached a hermit who had gained
higher knowdged (abhiññā) and being urged by him to become ruler of the divine world, he did
meritorious deeds as long as he lived and having passed away thence, he was reborn in the
divine-world, abided thee as long as his lifespan lasted, enjoying the bliss of heaven and having
passed away thence, was reborn as the only son of a family which was capable of reconstructing
the brokendown kingdom in the world of human-beings. On that occasion, the Glorious One
Padumutara had arisen in the world, was turning the excellent wheel of dhamma, and making
leadable living-beings attain the secure ground of destination reckoned as the big city of nibbāna.
Then that son of the family, having reached, in due course, the age of intelligence, went one day
together with devotees to the monastery, noticed the Master preaching the truth (dhamma),
became clearly pious-minded and sat himself down at the all-round end of the audience.

On that occasion, however, the master placed a bhikkhu at the top position of those who
had renounced the world and become monk out of pious faith. having noticed it he became
pleasingly ious-minded offered a colossal charity to the Glorious One, surrounded by a hundred
thousand bhikkhus for seven days and wished for that ranking position. The Master having seen
the condition of accomplishment by him wihout interruption made Hia peophwxt rgya: "This one
will become chief of monks of pious faith during the dispensation of self-enlightened Buddha,
Gotama by name, in the time not yet come". Having paid his homage to the master as well as the
clergy of bhikkhus, he rose up from his seat and took his departure. Having done meritorious
deeds as long as he lived, he passed away thence, wandered round his rounds of rebirths,
amongst divine and human beings, and at the time of the Glorious One Phussa, ninety two awons
(kappa) ago, when three sons of the king, the Master's three brothers from a different mother
were attending upon the Master and were thus doing meritorious deeds, he performed the duties
of their companion (or associate). Having thus accumulared much merit in his rounds of rebirth
in excellent existences even, was reborn in the house of the banker Raţţhapāla, in the village of
Thullakoţţhika, in the kingdom of Kuru, at the time of the appearance of this Buddha. His name
was Raţţhapāla, consequent to his lineage, owing to his having been born in the family capable
of reconstructing a broken-down kingdom. Growing up with a large retinue, he, in due course,
attained the age of puberty, married properly to an appropriate wife by his parents, managed to
get established properly on high reputation and properly enjoyed such prosperity as was similar
to celestial bliss.

Then, the Glorious One, wandering about His district rounds, eventually arrived at
Thullakoţţhika. Having heard about it, the son of the family, Raţţhapāla, approached the Master,
listened to the truth (dhamma), in the presence of the Master, gained pious faith, became desirous
of becoming a monk, underwent fasting by cutting off meal for seven days, made his parents
give their approval with painful difficulty, approached the master, asked for monkhood, became
a monk in the presence of a certain bhikkhu, under orders of the master, developed spiritual
insight (vipassanā), performing his good deeds with wise mental awareness, and attained
arahatship. Having, attained arahatship, he sought the permission of the master, went to
Thullakoţţhika to see his parents, wandered about for alms-food from door to door successively
(sapadāna), there, received stale boiled rice at the residence of his father, ate it as if it were an
ambroisia (amata), agreed to the next-day meal on being invited by his father, ate his alms-meal
at his father's house on the second day, when the properly dressed and decorated damsels of his
former harem approached him and said to him thus: "Young Lord! What like, namely, are those
celestial nymphs, because of whom you lead this chaste noble life?" and so on and when they
began to do the act of luring him, he upset their intention and uttered these stanzas properly-
connected with impermanence and so on, thus:-

“ Behold this image made of mind, the sickly body propped up by itself afflicted
with discease and many an intention, where per manent standing does not exist. Look at the
physical form made variegated with gem and ear-rings; clad with bone and skin, it looks graceful
together with cloth ings. Feet made red by lac, face besmeared with beauty-powder, are fit for
deluded fools not for one who seeks the further shore. Hair cross-plaited with eight braids, eyes
smeared with eye-ointament (or eye-paint) are fit for deluded fools but not for him in quest of the
further shore of nibbāna. new minds resembling collyrium and decorated putrid body are fit for
deluded fools, but not for him who is in quest of the further shore of nibbāna. The hunter set a
snare, the net, the giver of ruin for a deer; while the deer-hunter is crying, let us go having eaten
our food. The hunter's snare, the net, the giver of destruction to the deer, has been cut off; let us
go having eaten our food while the deer hunter is in grief.”

Having uttered these stanzas, he soared up into the sky and sat himself down on the
auspiscious stone slab in the garden of the deer and antelopes of king korabya. It is said that the
father of the thera had bolts (or cross-bars) given as fasteners at the seven door-posts (or
gateways), and given instructions to the wrestlers (or porters, malla) thus:- "Do not give the
chance of leaving to the thera; remove the yellow garments and let him wear white clothes". That
was the reason why the thera went by air, through the sky. Then king Korabya, having heard
about the fact that the thera was seated there, approached the latter, had conversation with him
saying gladdening words of rememberance and asked thus:- "O Raţţhapāla! Here a man in
becoming a monk, does so after having reached the state of loss (or destruction) due either to
disease, or to old age or to loss of wealth and relatives; to you, however, not in the least even of
any loss (or destruction) had ever occurred; why did you become a monk?" Then the thera
preached to the king these four terse truths (uddesa dhamma), which he, the thera himself had
been in the know, thus: "The world is being brought to an end, it is not constant; the world is
without protection, without a protector; the world is without refuge, one would have to go
abandoning everything; the world is deficient, discontented and enslaved by craving". Singing
the song in consonance with his preaching, the thera uttered these stanzas:-

“ I do see, in the world, men with wealth being deluded do not offer in charity the
money they gained. Out of greed they make accumulation of wealth. They exceedingly wish for
sensual pleasures still further all the more. A king having conquered the earth after fighting
battles, holding sway over earth bounded by oceans, does not seem to be contented (or satisfied)
with hither side of the ocean; he would wish for the ocean's other bank also.”

“ The king as well as others constituting many men, without casting away craving
(taņhā) approach death. Having become less in quantity, they abandon their body. Indeed, there
does not exist contentment over (or satisfaction with) sensual pleasures in the world.”

“ Relatives scatter (or dishevell) their hair and mourn over him and also say thus:
„Oh! Alas! Fortunately we are not dead.‟ Carrying him away after having the corpse wrapped up
with clothes, brought together in a heap, they thereafter burn him.”

“ He is burnt, being pierced by sharp pointed instruments, without his wealth but
clothed in a single garment. When being dead, his relatives and friends or else his associates do
not become his protective shelter.”

His heirs carry away his wealth; the creature,

however, goes according to his own deed; none
of his wealth whatsoever follows him being dead;
neither does his wealth and kingdom nor his
sons and wife.
Long life, one does not gain by means of
wealth; they can not do away with old age
by means of their assets also; wisemen say
this indeed, that life is little, not ever
lasting, subject to vicissitudes. Prosperity
and adversity are subject to contact by touch;
the fool as well as the wise are likewise pervaded. Indeed, a fool lies down as if killed
by folly; the wise, however, on being pervaded
by touch does not shake (or tremble).
Therefore, indeed, wisdom (or knowledge) even
is better than wealth, it is by knowledge one
achieves accomplishment here. On account of
imperfection in (or lack of) knowledge, indeed,
in minor and major existences and due to delusion one does evil deeds.
aving entered the rounds of repeated rebirths
(samsāra), successively, one goes towards the
womb as well as to another world; one who has
little knowledge of that, being credulous,
approaches the womb and the other world also.
Just as a thief who has been captured at the
opening of a break into the house made by
himself, the evil deed haresses the doer
himself, so also, in the same way, the evil
deed haresses, by means of the act done by
himself, the creature after death, in the other world.
Indeed! Sensual pleasures are variegated,
sweet and endearing (or delightful) to the
 heart (or mind); they stir up the mind with
forms of various beauties; having seen dis advantage in the strands of sensual
pleasures,
O kings! i have become a monk on that account.
lads fall but like unto fruits from trees;
young and old meet with dissolution of their
bodies. O king! Having seen this also, I
have become a monk; leafless monkhood even
is better. With pious faith i have become a
monk; being accomplished in the dispensation
of the Conqueror; my monkhood is not barren;
I eat my meal without incurring debt.
Having observed sensual pleasures from the
point of view of burning and gold from the
point of weapon, I found painful misery out
of coming out of the womb and great danger
in hells.
Having come to know this disadvantage, I
then gained remorse; that I at that time
penetrated into tranquility and attained
myself the exhaustion of cankers (āsava).
Attended upon my me is the Master, I have
done the bidding of Buddha; my heavy burden
has been laid down; the connecting kind of
existence had been thoroughly cut off.
For whatever benefit I have become a monk,
after having come out from the household
life to the houseless life, that benefit
has accordingly been achieved, namely: the
elimination of all fetters."

Having thus preached the truth (dhamma) to king Korabya, the thera went back to the
presence of the master, even. Subsequently, the master also, seated in the midst of the assembly
of nobles (ariya), placed that thera at the topmost position of those who became monks with
pious faith.

97-8. Having attained in this manner the chief position, that thera, remembering his former
deeds became delighted in mind and uttered a stanza starting with Padumuttarassa Bhagavato, to
make manifest his deeds done previously. Varanāgo mayā dinno, excellent elephant has been
offered by me, īsādanto, having tusks like axle, setacchattoparobhito, shone white umbrella,
sakoppano, together with its caprison, samghāmam, ashram for the clergy, akārayim (I made)
having been pleased with piety over the personality of that Glorious One, I offered Him my most
excellent and best elephant, the tusks of which resembled the chariot's axle, which was bulky in
size, carrier of burden, or worthy of royal sovereign, on the back of which was hoisted a white
umbrella that made the animal graceful an shining; and again if questioned what other
distinguished feature, the excellent elephant was with its caprison and ornamented trappinga; I
had a monastery built for the clergy of bhikkhus, headed by Buddha.
 99. Catupaññāsasahassāni (fiftyfour thousand), I had fifty four thousand palatial structures
built inside that monastery (by me); thus, is the meaning. Mahoghadānam karitvāna (having done
the deed of charity like a formidable flood) having offered colossal charity similar to a
formidable flood, comprising all ecclesiastical requisites; Mahesino (to the great sage) I handed
over as charitable offering to the Sage.

100. Anumodi mahāvīro (the great hero congratulated me) the great Hero with exertion,
reckoned as uninterrupted effort in four innumerable periods and a hundred thousand aeons
(kappa); Sayambhū (self-dependent) had become and been born all by himself even, the best
chief personage, who had gained omniscient knowledge, anumodi (felicitated) made
thanksgiving on my offering of monastery; sabbejane bāsayanto 9gladdening all people)
delighting the entire, endless, immeasurable divine and human-beings; kurumāno (making)
rendering contentment; desesi (pointed out) made clear, exposed, analysed, and made manifest
the preaching of four noble truths (dhamma); thus, is the meaning.

101. Tam me viyākāsi (He made it manifest to me) He made distinctively clear the vigour of
that meritorious deed by me; jalajuttamanāmako (named jalajuttama) sprung up in water is
water-born, jalaja (lotus flower) paduma; named Padumuttara; thus, is the meaning. There is
such a reading also as: "Jalanuttama nāyako". There they shine by means of their own light; thus,
jalana (the shining moon, sun, deva and brahmā) the most excellent of those shiners; thus, the
most excellent shiner, jalanuttamo (the most excellent leader of all living beings); thus, the leader
(nāyaka) or he led and let arrive at nibbāna living-beings who possess accumulation or merit or
requisitcqualification; thus, He is leader, (nāyaka); He is the most excellent of shiners as wekk as
a leader; thus, the best leader shiner, Jalanuttamanāyako; bhikkhusamghe nisīditvā (having sat
down with the clergy of bhikkhus) seated amidst the clergy of bhikkhus; imāgathā abhāsatha
(uttered these stazas) preached making it manifest; thus, is the meaning. The rest is but clear in
meaning.

The Commentaru on the biography

of the thera Raţţhapāla
has ended.

9. Commentary on the Biography

of the thera Sopāka.

Stanzas, starting with Pabbhāram sodhayantassa, constitute the biography of the venerable
Sopāka. This One also having done devoted deeds of service towards former Buddhas,
accumulating meritorious deeds conducive towards escape from the rounds of repeated rebirths
(vaţţa) in this and that existence, was reborn as the son of a certain estate owner at the time of the
Glorious One Siddhattha. One day, he met the Master and offered Him seedful fruits. Out of
compassion for him, the glorious One ate them. He was exceedingly pleased and pious over the
master as well as the clergy of monks, arranged the meal-offering by drawing lot, and offered
mink-rice, as long as helived, to three bhikkhus by way of dedication to the clergy (samgha).
Due to those acts of merit, he enjoyed prosperity among divine and human-beings; now and then
and on one occasion, was reborn in the womb of a human-being, and offered milk-meal to a
silent-buddha.
 Thus, having done meritorious deeds in this and that existence, evolved himself round good
courses of birth-journey only (sugati), and took conception in the womb of a certain poverty-
strickey lady at Sāvatthi, in consequence to his previous deed, at the time of the appearance of
this Buddha. She bore him round in her womb for ten months, and when the pregnancy became
all-round mature, not being able to give birth to him at the due time of delivery, lay herself down
as if dead for a long time in a state of coma (or arriving at unconsciousness). her relatives, being
under the impression that she was dead, led her to the cemetry, mounted her on a funeral pile, but
took their departure without setting fire because she rose up with symptons of delivery due to the
power of divinities. the child came out of his mother's womb in good health (or free from
ailment) due to divine power because of the fact that his was the final existence. The mother
however died. Divine beings came near the child in the guise of human-beings took hold of the
child, placed him in the house of the grave-yard guardian and nourished him with suitable
nourishment for a few days. Subsequent upon that, the cemetry care-gaker made the child his
own and let him grow up. Growing up in that manner, he wandered about playing together with a
boy, named Suppiya, the son of that cemetry care-taker. Because he was born and brought up in
the grave-yard he was known by the name of cemetry-child, Sopāka.

Then one day, the Glorious One saw him, who was seven years old, come into the net of His
knowledge as He spread the same early in the morning in looking out for such relatives as could
be led out of samsāra and went to the site of the cemetry. Being prompted by previous causes,
the boy became pleasingly pious, approached the master, and stood by, having paid homage to
Him. The master preached the truth (dhamma) to him. He listened to the truth (dhamma), begged
for monkhood, and on being asked whether his father approved of it, brought his father to the
Master's presence. His father paid homage to the Master and gave his consent saying: "Venerable
Sir! Please make this boy a monk". Having made him a monk, the Glorious One got him engaged
in the development of loving kindness. He took for his mental exercise (kammaţţhāna), of loving
kindness, lived in the cemetry, made the jhāna of loving kindness as his basis, developed
spiritual insight (vipassanā), and visualised arahatship not long afterwards even. having become
an arahat also, he uttered a stanza starting with "Yathāpi ekaputtasmim in order to sjow the
proper procedure in the development d(bhāvanā) of loving kindness to other bhikkhus who
practised the austerity of cemetry (aosānika). This is what has been said:- "Just as the mother and
the father would be meritorious and surely seek the welfare of the only loving and endearing son,
in the same way, you should be meritorious to become sure seekers of welfare in all directions,
beginning with such diversities as the east and so on, or in all esistences beginning with such
varieties of sensual existences and so on, or in all creatures beginning with such sorts as young
and so on, even every one with unclothed body, without demarcating such a boundary as:
"Friend, neutral and foe, but develope a single essence of loving kindness everywhere, by way of
obviating the demarcation of boundary. Having, however, uttered this stanza, he gave his advice
thus:- "If you, who are venerables, would develope loving kindness in this way, you are sure to
become sharers of (or gainers of) those eleven kinds of resultant benefits which had been spoken
of by the Glorious One.

112. Having thus attained and achieved frution, he reflected upon his own meritorious deeds
done by him, became delighted in mind, and uttered this stanza starting with Pabbhāram
sodhayantassa, in order to show the deeds done by him previously. There, pabbhāram (slope), is
the secluded spot of a stony (or rocky) hill. he built a brick-wall, appropriate for a monk, at it,
fixed a door-leaf and offered it to the bhikkhus, for their residence: bearing (bharo) in a manner,
to be wished for; thus, it is pabbhāra (slope). Āgacchi (came) the glorious One, siddhattha by
name, came to my presence while I was cleaning that slope.

113. Buddham upagatam disvā (having seen Buddha who had come near) seeing Buddha
having thus come to my presence, tādino (of such a One), to Him who was replete with such and
such qualities, because of being unshaken amidst desirables and undesirables; lokajeţţhassa (of
the eldest in the world) of Buddha; santharam (spread) such a spread as grass, leaves and so on,
wooden-spread; paññāpetvā (caused to be prepared) caused to be finished; pupphāsanam
(flower-seat) i offered a seat made of flowers.

114. Pupphāsane nisīditvā (having sat down on the flower-seat) the Glorious One Siddhatha,
the leader of the world sat down on that prepared flower-seat; mamañca gatimaññāya (having
known my destiny also) knowing and being aware of my course of journey in future, the place
where I would spring up; aniccatam (impermanence) the condition of being not constant, udāhari
(brought up) spoke.

115. Aniccā vata sańkhārā (conditioned things are, indeed, impermanent) indeed, surely,
samkhāra (conditioned things), having gone together with causes (paccaya), bing acted upon, all
become deeds along with causes (sapaccaya-dhamma) because of the meaning of absence, are
impermanent; uppādavayadhammino (are subject to springing up and idsappearance) having
arisen they have the nature of destruction; uppajjitvā (having arisen) these conditioned
phenomena (sańkhāra) having made themselves manifest, nirujjhanti (sease) get destroyed; thsu,
is the meaning. Tesam vūpasamo sukho (their tranquilisation is bliss) coming to calmness of
those sańkhāras in particular is happiness; the very nibbāna even, the maker of their calmness is
certainly happiness; thus, is the meaning.

116. idamvatvāna sabbaññu (the Omniscient Buddha having spoken this) the Glorious One,
the knower of all truths (dhamma), the eldest of the world, the well-developed among men, the
big-bull man, the ***(Pg.50) vatvāna (having spoken) having preached this preaching of truth
(dhamma) properly connected with impermanence, ambare (in the sky) like unto the
swankinging the sky nabham (atmosphere) went up the sky; thus, is the connection.

117. Sakam diţţhim, one's own views, jahitvāna (forsaken) having discarded the forbearingly
delightful intention gained by himself, bhāvayāniccasaññā'ham (I become one with the
developing of the perception of impermanece) I developed, made to increase and made myself
mindful of the perception that occurred as impermanent in impermanence; tattha kālam kato
aham (I died there) in those three births there, from that birth (or existence). I died and passed
away.

118. Dve sampatti anubhotvā (having experienced two kinds of prosperity) having enjoyed
two kinds of bliss reckoned as the human prosperity and divine bliss; sukkamulena codito (urged
by the light basis) urged and instigated by the root of former meritorious deeds (or the
meritorious deeds that had become the foundation) pacchime bhave sampatte (when the last
existence had well-arrived) when the all-round end of existence had arrived at a good arrival;
sapākayon'upāgami (I approached my own consequential womb) I went towards the womb
matured by myself, the meal cooked by myself; I was reborn in the family of that grave-digger
(caņ̄dāla) which constituted the meal cooked by myself; the meal of whose family which should
not be eaten by others; thus, is the meaning. In other words, sā is said to be a dog; I was born in
the family of a grave-digger (Caņ̄dāla) who had to eat meals severed (or dug up) (occhiţţha) by
dogs; thus, is the meaning. The rest is but clear in meaning.

The Commentary on the biography

of the thera Sopāka,
has ended.

10. Commentary on the Biography of

the thera Sumańgala.

Stanzas starting with Āhutim yiţţhukāmo, constitute the biography of the venerable thera
Sumańgala. This venerable one also having done devoted deeds of service towards former
Buddhas, accumulating meritorious deeds, conducive towards escape from the rounds of
repeated rebirth (vaţţa) was reborn as a tree-divinity at the time of the Glorious One Piyadassī.
One day, he met the master standing in a single robe after having had his bath, and having
become delighted in mind, clapped his arms. Due to that meritorious deed, he wandered round
his repeated rebirths among heavenly and human beings and was reborn in a poor family
consequent upon his deed similar to that poverty-stricken family, in a certain village not far from
Sāvatthi, at the time of the appearance of this Buddha. His name was Sumańgala. On his coming
of age, he became equipped with a plough-share and pole (kuddāla) for ploughing on a small
acale (khujja) and earned his livelihood by ploughing (or cultivation of crops). One day, when a
colossal charity was being offered to the glorious One and the clergy of bhikkhus by the king
Pasenadī Kosala, he caught hold of a pot of milk-curd and joined the crowd of people who were
arriving, bringing along with them materials for making charity, saw them making their own
offerings with reverence towards bhikkhus, considered thus: "The monks, sons of Sākiyan
families having dressed themselves in delicate dress, eaten good meals, live in monastic
residential abodes; what if I were to become a monk also". He approached a certain major thera
and informed him of his own intention of becoming a monk. That thera, having compassion on
him, made him a monk and informed him of his mental exercise (kammaţţhānu). Living in the
forest he became disgusted with his living alone, became bored (ukkaņţhita) and being desirous
of reverting to lay life (vibbhama) was on his way going back to his relative's village, saw people
who were cultivators, having girded their loins, ploughing their fields, dressed in dirty clothes,
with their bodies covered (or mixed up) all over with dust from all sides, dried up by heat,
cultivating their fields of crops and gained remorse properly thus:- "These creatures are properly
experiencing painful misery, which is their pattern (nimittam) of living, which, indeed, is big".
Because of his having gone towards all-round maturity of his knowledge, he became devotedly
established in such mental exercise (kammaţţhāna), as undertaken by him. he went near the base
(or root) of a certain tree, gained seclusion, made himself wisely mindful, developed spiritual
insight (vipassanā) and attained arahatship after entering upon a series of the noble path.

124. Having thus attained the fruition of arahatship, he remembered his own former deeds,
became delighted in mind and uttered a stanza, starting with Āhutim yiţţhukāmo ham, in order to
make manifest the deeds done by him, previously. There āhutim (sacrifice) varieties of self-made
reverential offering comprise many a different such sorts as food, drink drink and so on;
yiţţhukāmo (desirous of making sacrifice) I being desirous of offering charity and wishing to
perform sacrificial ceremony; paţiyādetvāna bhojanam (having prepared soft food) having
prepared and finished making meal; brāhmaņe paţimānento (properly measuring the brahmins)
seeking all round pure monks, who were proper receipients; visāle māļke ţhito (stood in the
extensive hall) standing in the prosperous hall, which was all round pure, yellow (paņ̄darā).

125-7. Athaddasāsim sambuddham, then I saw the self-enlightened Buddha; mahāyasam,

great fame, sabbalokam, the whole world, vinetāram, one who led out, sayambhum (self
become), self-dependent, aggapuggalam, topmost individual, jutimantam, possessed of shining
splendour, purakkhatam, placed in front, ādiccamiva, like unto the sun, rocantam shining,
rathiyam, on the chariot-road, sambuddham, self-enlightened Buddha, añjalim paggahetvāna,
having raised my clasped hands, sakam cittam, my own mind, pasādayim, I was bepleased. In the
stanzas starting with Athaddasāsim sambuddham, I saw the self-enlightened Buddha, Vipassī, by
name, going after having entered upon a chariot road, shining like the sun, surroounded by
disciples, endowed with such radiant rays as blue, golden and so on, equipped with such qualities
as possessing glory, the most excellent personage, the Glorious One, the teacherless, but self-
dependent Buddha, with a large retinue, who made the whole world of living-beings attain
nibbāna, by leading them there in particular; I became pleased and made my pious pleasure
manifest in the qualities of such a desirable mighty man as the Glorious one; thus, is the
meaning. Manasāva nimantesim (I invited but mentally) by means of my mind I made my
invitation; āgacchatu mahāmuni (let the great sage come) may the Glorious One, the mightily
worthy of honour, the sage, come to my resdience.

128. mama sańkappamaññāya (after having known my intention) knowing my mental

disposition; loke (in the world) in the world of living beings; anuttaro (unsurpassed) the Master,
devoid of any superior; khīņāsavasahassehi (with a thousand arahats) mama dvāram (my door)
the door of my house; upāgami (approached) arrived properly.

129. To that master, who had arrived properly, I made the performance of adoration in this
manner:- Purisājañña (O well-born man!) O most excellent well-bred among men! te (to you)
atthu (let be) let my making of adoration be to you p purisuttama (O most excellent man!) O
distinguished Man of main quality, the most excellent among men! te (to you) may my making
of adoration be to you!; pāsādam (palace) having ascended my palatial residence, sīhāsane (on
the lion-seat) I requested Him to kindly sit down on the most excellent seat; thus, is the meaning.

130. Danto dantaparivāro (the tame with the tame with the tame retinue) Himself subdued in
connection with three doors and surrounded by four kinds of audience reckoned as likewise
subdued brothren (bhikkhus), sisters, (bhikkhunīs) male and female devotees; tiņņo tārayatam
varo 9the excelletn among those led across, who himself had crossed over) Himself having
crossed, passed over and gone out of the rounds of repeated rebirths (samsāra) the good and most
excellent Glorious One among the distinguished individuals who had been transported and led
across, having ascended the palace, with my requesting offer; pavarāsane (on the good seat) on
the most exce;;emt seat' mosīdi (sat down) took His seat.

131. Yamme atthi sake gehe (whatever there is in my house) whatever material in my own
home; paccupaţţhitam (placed forward) there is well laid and made into a heap; tāham Buddhassa
pādāsim (I offered that to Buddha) I offered that material offering to Buddha, as well as the
clergy of monks headed by Buddha, (or I gave with mannerly respect); thus, is the meaning.
Pasanno sehi pāņibhi (piously pleased, with my palms) I offered after taking in my two hands,
being of piously pleasing mind; thus, is the meaning.

132. Pasanna citto (being of piously pleasing mind) my mind being pleasantly and piously
disposed, and being of good and proper heart; vedajāto (become sentimental) with my
knowledge arisen adn my delightful mind springing up; katañjalī (my clasped hands made)
clasped hand-hold placed on my head; Buddhaseţţham namassāmi (I shall bow down towards the
most excellent Buddha) I make my adoration to the most excellent Buddha; thus, is the meaning.
Aho Buddhassuļākatā (wonderful is the mightiness of Buddha) wonderfull astonishing is the
state of greatness and mightiness of the Master, who properly penetrated into the four noble
truths; thus, is the meaning.

133. Aţţhannam payirūpāsatam (to the eight approached) to the eight attended upon;
bhuñjam (eating) among the eight noble individuals (ariya) who were eating their meals;
khīnāsave (cankerless), the arahats were but many; tuyhereso ānubhavo (this power is but yours
even) this such power as wandering about in the air (or sky), rising up from and diving down into
the water and so on is but your power of influence even but not of others; saraņamta, upemaham
(I approach you as my refuge) I go and approach (or I know that sort of desire-worthy) you as
my refuge, protection, shelter and destination; thus, is the meaning.

134. The Glorious One Piyadassī, the eldest in the world, the big bull of men, seated in the
midst of the clergy of bhikkhus preached and recited these stanzas of prophecy; thus, is the
meaning; the rest is easily comprehensible.

The Commentory on the biography of

the thera Sumańgala
has ended.
The Commentary of the second Lion-Seat
chapter has ended.

*****

3. Chapter on Subhūti

1. Commentary on the Biography of

the thera Subhūti

Stanzas starting with himavantassāvidūre constitute the biography of the venerable thera
Subhūti. This also, having done devoted deeds of service towards former Buddhas, accumulating
meritorious deeds conducive towards escape from the rounds of repeated rebirths (vaţţa) in this
and that existence, was reborn as the single son of a certain brahmin of vast wealth in the city of
hamsavatī, before the appearance of the Glorious One Padumuttara, the protector of the world at
the he;ad of a hundred thousand aeons (kappa) ago. They made his name Nandamāņava (the lad
Nanda). On his having come of age, he acquired the knowledge of the three vedas, and not
noticing any essence there, he renounced the world together with fortyfour thousand lads, who
were his own retinue and became and ascetic at the foot of a hill, and brought about for himself
the eight right attainments of jhāna, as well as five kinds of higher knowledge. He intimated to
his resident pupils also the mental exercise (kammaţţhāna). They also, before long even, became
gainers of jhāna.
On that occasion also the Glorious One Padumuttara aroose in the world, resided close to the
city of hamsavatī, when, one day, as he looked out into the world early in the morning, noticed
the sufficing condition of becoming arahats (upanissaya), of the braided-hair ascetics, the
resident pupils of the ascetic Nanda, and the aspiration for the ranking position of the disciple
endowed with the two characteristics of the ascetic nanda, performed His bodily ablutions even
early in the morning, took His bowl and robe at sun=rise, did not summon any other one
whomsoever, became a lonely wanderer like a lion, descended from the sky while the ascetic
Nanda was looking on, to let the latter know that He was Buddha, while the resident pupils of the
ascetic Nanda had gone for fruits, big and small and landed Himself on the ground. The ascetic
nanda noticed the power of Buddha as well as the all-round perfection of characteristics
(lakkhaņa) consulted closely the palmistric science (lakkhaņa manta) came to know thus:- "Such
a One, endowed with these char;acteristics (lakkhaņa), becomes a world-king should he choose
to lead a house-hold life, but should he renounce the world, he becomes and omniscient Buddha,
who cut off links and opens up the door of nibbāna (vivaţaccheda); this well-bred man is
undoubtedly Buddha", went forward to meet Him, paid his homage with five kinds of
placements (pañcapatiţţhita) prepared a seat and offered it. The Glorious One sat down on the
prepared seat. The ascetic nanda also took a seat suited to himself and sat down on one side. At
that time (or by then) the fortyfour thousand braided-hair ascetics had come back to their
teacher's presence bringing tasteful fruitis, big and small, of good and excellent quality, looked at
the seated sign (nisinnākāram) of Buddha as well as of their teacher and said thus: "O teacher!
We wander about with the idea that there exists none greater than you in this world; we think that
this person, however, is greater (or higher) than you". The ascetic nanda replied thus: "My sons!
What do you all say? You desire to compare (or illustrate) the Sineru, sixty eight hundred
thousand yojanas high with a mustard seed; do not example me together with the omniscient
Buddha. Then those ascetics, saying to themselves: "If this One were a non-entity, our teacher
would not bring about this sort of illustration; this well-bred personage is indeed so much
mighty", fell themselves down in prostration at His feet and paid their homage with their heads.
Then, their teacher said to them thus:- "Dear Sons! We have no suitable charitable gift
(deyyadhamma) to offer to Buddha; the Glorious One also has come here at the time of
wandering aout for alms-food; therefore, let us offer rightous offering (deyyadhamma) according
to our ability, do bring all that whatever are excellent fruits big and small, brought here by you";
when brought, the teacher himself washed the fruits with his own hands and made them placed in
the bowl of the Tathāgata himself. At the very moment the gruits, big and small, were accepted
by the master, divinities threw into them divine essence. The ascetic himself filtered the water
and offered it also. Thereafter, when the Master became seated after having finished doing the
duty of eating meal, he summoned all his resident pupils and sat himself down in the presence of
the master holding conversation, speaking words of remembrance. The master made His
intention thus: "My my clergy of bhikkhus come". Having come to know the mind of the Master,
canker-free arahats, to the extent of a hundred thousand came over, and stood themselves adoring
the Master.
Then the ascetic Nanda addressed his resident pupils thus: "My dears! Buddha's seat is also
low; there is no seat for a hundred thousand monks also; today you should do enormous honour
personally to the Glorious One as well as to the clergy of bhikkhus; bring from foot-hill, flowers
endowed with good colour and sweet scent. Because of unthinkable sphere of influence of
magical powers, they, in but a moment's time brought flowers endowed with fine colours, sweet
scent and excellent essence and prepared a flower-seat of the size of a yojana for Buddha, three-
gāvuta size for chief disciples, a variety of half-a-yojana size for the remaining bhikkhus, and
prepared for young members of the clergy seats to the extent of an usabha each. When the seats
had thus been made ready, the ascetic nanda raised his clasped hands, stood before the tathāgata
and said thus;- "Venerable Sir! For our long period of welfare and happiness, please ascend and
be sea;ted on this flower-seat". The Glorious One sat odown on the flower-seat. When the Master
was thus seated, the bhikkhus came to know the manner of the master and sat themselves down
on their respective seats reached by themselves. The ascetic Nanda seized a large flower-
umbrella and stood himself holding it above the he;ad of Tathāgata. The master entered upon the
trance of cessation (nirodhasamāpattī) with this idea: "Let this personal offering of the asectics
be of great beneficial result". Having come to know the state of the master's trance, the bhikkhus
also entered upon the same sort of trance. While the Tathāgata kept seated having entered upon
the trance of cessation (nirodha) for seven days, the resident pupils, when the time for wandering
about for food arrived, ate fruits big and small originated in the forest, and during the rest of the
time they stood themselves raising their clasped hands towards Buddha. The ascetic Nanda,
however, did not go even for eating food but apent all the time with zest and happiness only,
holding but the flower umbrella even.
The Master, rose up from the tance of cessation (nirodha) and ordered a disciple endowed
with two qualifications, namely: the qualification of forest-dwelling (araņavihāra) and the
qualification of being worthy of dedicated donations thus:- "Perform the thanking duty over the
flower-seats of the organisation of ascetics". He became mentally satisfied similar to the great
warrior who had properly gained big reward from the presence of the world-king, stood in his
own sphere of influence consulted the three piţakas of Buddha's teachings and performed the
duty of thanks-giving. At the end of his religious discourse the Master Himself preached the truth
(dhamma). At the end of Buddha's preaching all the forty four thousand asectics also attained
arahatship. The Master stretched his hand saying "Come bhikkhus". Then and there their hair and
beard disappeared. Eight priestly requisites became attached to (paţimukkā) their very bodies.
They surrounded the Master, similar to sixty-year old theras. The ascetic nanda however,
because of unsteady mind did not achieve distinction. It is said that beginning from the time he
made his effort to listen to the Truth (dhamma), of the thera forest-dweller, there arose in his
mind thus: "It will be wonderful, indeed, if I also in future in the dispensation of a Buddha were
to gain the quality received by this thera". On account of that thought, he was not able to perform
the proper penetration of noble path and fruition. However, he paid homage to the Tathāgata,
raised his clasped hands, stood in front of the Glorious One and asked thus:- "Venerable Sir! In
your dispensation, what is the name of this bhikkhu who peformed the duty of thanks-giving
over the flower-seats of the crowded ascetics? The reply was "This bhikkhu is the one who
attained topmost pisiton with the qualification of a forest dweller and the qualification of being
worthy of dedicated donations". He made his aspiration thus: "Venerable Sir! For seven days,
whatever personal offering of honour of holding the flower-umbrella was done; by means of that
devoted deed of sevi;ce I do not wish for other proper attainments, but I would become a disciple
endowed with two qualifications like this thera in the dispensation of a Buddha in furture.
Finding out whether the aspiration of the ascetic would indeed materialise or not by
employing His knowledge of the future, the master found the state of accomplishment when a
hundred thousand aeons (kappa) had gone past, preached the truth (dhamma) saying "O ascetic!
This aspiration of yours will not be in vain; in the time not yet come, when a hundred thousand
aeons (kappa) will have gone past, Buddha, Gotama by name, will appear; your aspiration will
materialise in His presence", and qent up into the sky surrounded by the clergy of bhikkhus. The
ascetic nanda stood raising his clasped hands towards the Master and His clergy of monks until
they went out of sight. Subsequently, he approached the M:aster time and again, listened to the
truth (dhamma), became never diminished in jhāna, died and was reborn in the brahmā-world.
Having passed away thence however, he became monk for a further five hundred births and was
but a forest-dweller. At the time of the self-enlightened Buddha Kassapa also, he became a monk
of forest-dweller type and fulfilled the duty of going and coming back. It is said that without
fulfilling this duty there is namely, no attaining the state of a major disciple. The duty of going
and coming, however, should be u;derstood in the self-same manner stated in the āgamas and
their commentaries. He fulfilled the duty of going and coming back for twenty thousand years,
passed away and was reborn in the heavenly world of Tāvatimsa.
In this way he enjoyed heavenly prosperity by way of springing up now and then in the
Tāvatimsa mansion, having passed away thence, became many a hundred times, world-king and
regional sovereign, in the world of human-beings, enjoyed human prosperity, and was reborn in
the house of the banker Sumana, having become the youngest brother of Anāthapiņ̄dika at the
time of the appearance of our Glorious One. His name was Subhūti.
On that occasion also, out Glorious One, having arisen in the world, kept on turning the
wheel of excellent dhamma, in due course went to Rājagaha, performed ther;e such upliftings of
the world as accepting the bamboo grove and so on, and resided at Sītavana (cool forest)
depending on Rājagaha. At that time, the banker Anāthapiņ̄dika, took along with him the treasure
that was raised by him at Sāvatthi, went to the house of his own associate, the banker of
Rājagaha, heard about the appearance of Buddha, approached the Master dwelling at Sītavana
(cool forest), becam;e established in the fruition of the first stage of sanctification (sotāpatti)
requested the Master to come to Sāvatthi, thereafter, he had monasteries built at the cost of
ahundred thousand at every yojana, along the fortyfive yojana-journey, brought by spreading
crores, the garden grounds of a Jeta prince an area measuring eight bigger acres at Sāvatthi ; there
he had a monastery built and offered to the Glorious One. On the day of the monastery festival,
this estate owner Subhūti went together with Anāthapiņ̄dika, listened to the truth (dhamma)
properly gained pious faith and becam;e a monk. When he became ordained he committed into
memory two tables of contents (mātikā) had mental exercise spoken to him did duties of a monk
in the forest, aroused the jhāna of loving kindness, made it his basis, developed spiritual insight
(vipassanā) and attained arahatship.
In preaching the truth (dhamma), because he preached making it objectively, not
subjectively in the conventional manner as preached by the Masters, therefore he became,
namely, chief among dwellers unattached (araņa), because on his wandering round for alms-
food, he would enter upon jhāna of loving kindness at each and every house, rise up and accept
alms-food, saying to himself: "In this way there will be great fruition for the donors"; therefore,
he became known as topmost among those worthy of dedicated donation. Therefore, the
Glorious One placed him at the top-most position endowed with two qualifications, thus: "O
monks! This one is the chief among my disciples, bhikkhus, who live unattached (araņa) and are
worthy of dedicated donations, this, namely, Subhūti. Having thus attained arahatship, the top-
place of fruition of having fulfilled perfecttions himself, this great thera became exceedingly
known, extremely well-marked, in the world, wandered about the districts for the welfare of
many men, in due course, went to Rājagaha.
 King Bimbisāra heard about the coming of the thera, approached him, paid his homage to
the thera and said thus:- "Venerable Sir! Please live here only; I shall build a residential abode
for you", made his departure, and forgot about it. Not getting a monastery, the thera spent his
time in the open air. Because of thera's power, the rain did not shower. Because of no rain,
people became afflicted with lack of water and made an uproar at the door of the royal palace.
Investigating as to why the rain did not shower, the king concluded that ther;e was no rain
because of the thera's living in the open air, had a leaf-hut built for the thera, told the latter to
kindly dwell in the leaf-hut, paid his homage to the thera and made his departure. The thera
entered the building and sat himself down on the grass spread, corss-legged. Then the rain
showered down a few drops, it did not supply sufficient water (lit. bestow water all along). Then
the thera, being desirous of dispelling the danger of draught of the world, uttered a stanza starting
with "Channā me Kuţikā (my dwelling is roofed)" in order to acknowledge the absence of danger
to his own internal and external objects. The meaning of the stanza has but been stated in the
Theragāthā.
Why, however, did the great theras make mention of these qualities of themselves? Having
reflected on the transcendental truth (dhamma), achieved by themselves absolutely profound,
exceedingly excellent and calm achievement which they had never gained before, nobles (ariya),
who have absolutely scanty desire use;d to make manifest their own qualities for the purpose of
bringing to light their elation (udāna), properly propped up by the excitement of zest (pītivega),
as well as for the purpose of rendering clear the condition of Buddha's teaching (sāsana), being
conducive towards escape into nibbāna, just as the world-protector does make manifest His own
qualities thus: "O monks! The Tathāgata is endowed with ten kinds of strength, four kinds of
self-confidence, and so on, by way of the intention of enlightening that matter. In the same way
were also the stanzas signifying the arahatship of the thera.

1. Thus, having attained the fruition of arahatship and the top-most position, the thera
remembered his own former deeds, became delighted and uttered a stanza starting with
Himavantassavidūre and so on, in order to make manifest his deeds done previously. There
Himavantassa (of the Himavanta), of the Himalaya hill; avidūre (not far), close-by, near, at the
foot of the hill, endowed with facility of going and coming for human-beings, at the place of
good conduct. Thus, is the meaning. Nisabho nāma pabbato (a hill, Nisabha, by name), there was
a stone-made hill known by the name of Nisabha because of its being the biggest of the hills,
thus, is the connection. Assamo sukatomayham (a hermitage was well-built for me), there, at that
hill a forest-abode, a hermitage, for my residence had been properly built; it was built in a good
manner by way of achamber, place for night, place for day with fence (and enclosures all around)
and so on; thus, is the meaning. Paņņasālā sumāpitā (leaf-hall well created) the hall roofed with
leaves was well created and finished for the benefit of my residence; thus, is the meaning.

2. Kosiyo nāma nāmena (known by the name of Kosiya) named Kosiya as named by the
parents; Uggatāpano (highly austere), well-known terrible austerity; ekākiyo (alone), because of
the absence of others, I was but single; adutiyo (without a second), devoid of a second ascetic;
jaţilo (plaited hair) an ascetic who wore braided hair; tadā (then), at that time, Nisabhe, on the
Nisabha hill; vasāmi, I lived; thus, is the connection.

3. Phalam mulañ ca paņņañca na bhuñjāmi aham tadā (I did not eat then fruit, root and leaf),
then, when I was dwelling on the Nisabha hill, I did not eat such fruit as fig and so on, such leaf
as oblation vegetables (kāra), having plucked them down from the tree; thus, is the meaning. If
thus is the case, how did he live? In order to explain it he uttered these words: Pavattam va
supātāham. There, pavattam (turn out to be), produced but automatically; supātam (well-
dropped), I made my nourishment depending upon leaves and so on which fell down of their
own accord; tāvade (then), at that time; jīvāmi (I live), I made my living, I kept myself alive;
thus, is the connection. The alternative reading is: "Pavattapaņ̄dupaņņāni, the chancefine of
yellow-leaves", paņ̄dupaņņāni rukkhapattāni (yellow leaves fallen from trees); I live relying on
the very self-fallen tree-leaves; thus, is the meaning.

4.Nāham kopemi ājīvam (I do not corrupt my good livelihood), in sacrificing my life, in

making my all-round sacrifice, I did neither corrupt nor ruin my good, right livelihood for the
sake of seeking such sustenance as fruits, roots and so on under the influnece of craving (taņhā);
thus, is the connection. Ārādhemi sakam cittam (I win over my own mind), by means of scanty
needs as well as by contentment I won over my own mind and made my mind clearly pleasant;
vivajjemi anesanam (I avoid sinful way of life), I abstained from and kept myself far off from
improper and umbecoming ways of livelihood, in the form of such occupations as that of a
physicon, a messenger and so on.

5. Rāgūpasamhitam cittam (the mind connected with lust) when at any time there arose my
mind mixed up with lust, then I my self reflected upon it with wisdom and I dispelled it after
properly scrutinising it; ekaggo tam damemaham (being one-pointed in mind I subdue it) being
concentrated with my mind one-pointedly on a single fixed object of mental exercise
(kammaţţhāna, I subdued and brought under my subjugation that lustful mind).

6. Rajjase rajj;aniye ca (you were attached to the attachable also) you were and you became
adhered to and stained by such things as visible objects of appearance and so on which are
stainable and attachable; dussanīye ca dussase (you becamse offended by enrageable matters)
you were furious over the matter whi;ch provoked anger and worthy of getting offended;
muyhasemohaniye (you get deluded in in deludable matter) you were and you beca;e deluded
and misled over matters that make delusion and deludable affairs; therefore, vanā nikkhamassu
(you go out from the forest) you should go away elsewhere from the forest-residence, far from
the forest; thus, in this manner, I subdued myself; thus, is the connection.

24. Timbarusakavaņņābho (O you having own complexion of a fig fruit!) O friend! You
have your own skin-colour similar to a golden big fruit, golden complexion of the colour of
Jambu-river gold; thus, is the meaning. The rest is but easily colmprehensible.

The commentary on the biography

of the thera Subhūti
has ended

*****

2. Commentary on Biography of
the thera Upavāna.

Stanzas starting with Padumuttaro nāma Jino, constitute the biography of the venerable thera
upavāna. This venerable one also, having done devoted deeds of service towards former
Buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated
rebirths, was reborn in a poverty-stricken family at the time of the Glorious One Padumuttara
and after having attained the age of intelligence, on the demise (parinibbutā), of the Glorious
One, His relics were taken, and when a shrine of seven yojanas, made of seven sorts of gems was
set up by human and divine-beings, dragons, garūda birds, Kumbhaņ̄da celestial guardians, ogres
and celestial musicians (gandhabba), there, he made offering in His honour; a flag, made up of
his own well-washed upper garment which he fastened at the top-end of a long piece of bamboo
and had it bound properly. Taking hold of it, the commander-in-chief of the ogres named
Abhisammataka, who was posted there for the purpose of looking after the offerings to the
shrine, by divine-beings, with his invisible body circumambulated the shrine three times carrying
the flag in the sky. Having noticed it, he became much more piously pleased in mind, due to that
deed of merit, he wandered about his rounds of repeated rebirths among divine and human-
beings, and was reborn in a brahmin family at Sāvatthi when this Buddha arose. He gained the
name of Upavāna, and after having attained the age of puberty, saw Buddha's power at the
acceptance of Jetavana, properly gained pious faith, became a monk, did deeds for development
of spiritual insight (vipassanā), attained arahatship and became possessed of six kinds of higher
knowledge. As and when the Glorious one became out of sorts, then the thera would administer
to the Glorious One warm water together with such drinkable medicine as might be necessary.
By that means the ailment of the Master became eliminated. The Glorious One performed
thanks-giveing to him (in appreciation).

52. Having thus attained the fruition of arahatship and achieved the topmost position, he
remembered his own former deeds and uttered a stanza starting with Padumuttaro nāma Jino, in
order to make manifest his deeds done previously by way of becoming delighted in mind. There,
pāragū (gone beyond), gone and attained nibbāna, the entire end of all worldly and
transcendental dhammas. Padumuttaro nāma Jino, the Conqueror named Padumuttara, the
Glorious One, who had conquered the five kinds of Māra, who possessed six-coloured Buddha's
rays resembling a solid mass of fire, jalitvā (blazedk), having lighted the whole world with the
brillience of dhamma; Sambuddho (the self-Awakened One), the excellent Buddha, who had
been aptly awakened (paţibuddho) from the slumber of kilesa (depravity) owing to His own
proclivity (savāsanāya) for living beings (pajāya) who had gone off to the sleep of ignorance
(avijjāniddūpagatāya), the eye-lotus (nettapańkajo) which had blossomed (vikasita); parinibbuto
(completely passed away into nibbāna), had become extinguished by means of parinibhāna of
khandha, had reached (gato) invisibility (adassanam); thus, is the connection.

57. Jańgha (leg), a series of ladders being bound down for the purpose of facilitating the
laying of bricks which should be laid close to each other at the time of building a shrine.

88. Sudhotam rajakenaham (well washed and undusted I), properly washed by a garment-
washer-man and made well-cleaned and purified; uttareyyapaţam mama (my upper clothing), I
hang up at the bamboo top my upper garment, made a flag and flew it up; ambare (in the sky), I
had the flag hoisted in the sky; thus, is the meaning. The rest is but easily comprehensible.

The commentary on the biography

of the thera Upavāna
has ended.
 *****

3. Commentary on Biography of
the thera Tisaraņagamaniya.

Stanzas starting with Nagare Bandhumatiyā, constitute the biography of the venerable thera
Tisaraņagamaniya. This one also, having done devoted deeds of service toward former Buddhas,
accumulating meritorious deeds conducive towards escape from the rounds of repeated rebirths
(vaţţa), was reborn in a family house, in the city of Bandhumatī at the time of the glrouous One
Vipassī and attended upon his blind parents. Ond day, he considered thus: "Looking after my
parents, I do not get the chance of becoming a monk: what if I were to catch hold of the three
refuges; in this way I shall have myself released from poverty, the evil esixtence", approached
the chief disciple of the Glorious One Vipassī, named Nisabha, and took hold of the three refuges
(saraņa). He was in observance of having looked after them for a hundred thousand years and by
means of that self-same deed even, was reborn in Tāvatimsa mansion. Thereafter, subsequently,
he wandered about his rounds of repeated rebirths among divine and human beings, enjoyed both
kinds of prosperity, was reborn in a very wealthy family, in the city of Sāvatthi, at the time of the
appearance of this Buddha, and on his having attained the age of intelligence, while still seven
years old, went to a certain ashram of the clergy (samghārāma), surrounded by boys. There, a
certain canker-free thera perached him the dhamma and gave him refuges (saraņa). He took
them, remembered the refuges, looked after by himself formerly, developed spiritual insight
(vipassanā), and attained arahatship. The Glorious One ordained him as and when he attained
arahatship.

106. Having attained arahatship, and having been ordained, he remembered his own former
deeds and uttered a stanza starting with Nagare Bandhumatiyā, in order to make manifest his
former deeds by way of being delighted in mind. There, mātu upaţţhāko ahum (I was a supporter
of my mother), I was, in the city of Bandhumatī, a supporter attending upon my parents; thus, is
the connection.

108. Tamandhakāravihitā (blind folded by darkness) covered by unforsaken darkness of

delusion; tividhaggīhi dayhare (they were burnt by three kinds of fire) all creatures were burnt
and scorched by three kinds of fire reckoned as the fire of lust, the fire of anger and the fire of
delusion; thus, is the connection.

114. Aţţhahetu labhāmaham (I gain the eight causes), I receive the eight circumstances
which were the causes of happiness; thus, is the meaning. The rest is but easily comprehensible.

The commentary on the biography

of the thera Tisaraņagamaniya
has ended.

4. Commentary on Biography of the

thera Pañcasīlasamādāniya.

Stanzas, starting with Nagare Candavatiyā constitute the biography of the venerable thera
Pañcasīlasamādāniya. This one also, having done devoted deeds of service toward former
buddhas, accumulation meritorious deeds conducive towards escape from rounds of repeated
rebirths (vāţţa), in this and that existence was reborn in a certain family at the time of the
Glorious One Anomadassī, became poverty-stricken commensurate with the evil deed done in a
former existence, and not getting food and drink for his nourishment, led his life by doing work
on wage basis, came to know the disadvantage in the rounds of rebirths (samsāra), become
desirous of becoming a monk, but not gaining monkhook, took upon himself the five kinds of
basic discipline (sikkhāpada), in the presence of the thera nisabha, the disciple of the Glorious
One, Anomadassī. Because he sprang up in the period of longevity of life, he all-round
maintained his moral precepts for a hundred thousand years. Due to that good deed, he wandered
about his rounds of repeated rebirths among divine and human beings, and was reborn in the
family of immense prosperity in Vesālī at the time of the arising of this Buddha. having seen his
parents taking upon themselves the moral precepts, he remembered his own moral precept,
developed spirityal insight (vipassanā), attained arahatship and became a monk.

134. Having remembered his own former deed, he became delighted and uttered a stanza
starting with nagare Candavatiyā, in order to make manifest his former deeds done by him, by
way of solemn utterance (udāna). Bhatako āsaham tadā (I was then a wage-earner) then, at the
time of my making merit I was a worker for wages, a wage-earner; parakammāyane yutto (being
yoked to work for others) I did not gain monkhood, for the purpose of release from rounds of
repeated rebirths (samsāra), due to absence of opportunity, being engaged in and yoked to doing
the work of others for wages.

135. Mahandhakārapihitā (covered by dense darkness), being shut off, hindered and covered
up by dense darkness of depravity (kilesa); tividhaggīhi ̄dayhare, they were burnt by three kinds
of fire, reckoned as: purgatory fire, peta fire, and samsāra fire; however, by what means, under
what circumstances, would I become clearly unconnected; thus, is the meaning.

136. Deyyadhammo (charitable offering), I have nothing befitting to offer, such offering as
food, drink, and so on; because of its absence, I, varāko, being poverty-stricken, bhatako (a
wage-earner), a leader of wage-getting life; yannūnaham pañcasīlam rakkheyyam paripūrayam
(what if I were to observe and all-round fufill the five moral precepts), it would be good if after
taking upon myself the observance of the five moral precepts, and all-round fulfilling them, and
if I were to all round look after, having made them well and good and I would protect them
properly; thus, is the meaning.

148. Svāham yasamanubhavim (that I enjoyed the reputation), due to the power of bearing
those moral precepts that I enjoyed immense repute amongst divine and human beings; thus, is
the meaning. Kittaye (might announce), in announcing the fruition of those moral precepts even
for crores of aeons (kappa), a portion only might be made manifest; thus, is the meaning. The
rest is but easily comprehensible.

The commentary on the biography

of the thera Pañcasīlasamādaniya
has ended

5. Commentary on the Biography

of the thera Annasamsāvaka
 Stanzas starting with Suvaņņavaņņam sambuddham, constitute the biography of the
venerable thera Annasamsāvaka. this one also, having done devoted deeds of service toward
former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of
repeated rebirths (vaţţa), in this and that existence, was reborn in a certain family-house at the
time of the Glorious One Siddhattha, saw the Glorious One gracefully shining with thirtytwo
characteristics of a great personage, and a fathom-length radiating rays and also with nimbus,
wandering about for alms-food, became piously pleased in mind, invited the Glorious One, led
Him to his house, and entertained Him with excellent food and drink to His satisfaction. Due to
that self-same mind of clear faith, he passed away thence, was reborn in the divine world,
enjoyed heavenly prosperity and having passed away thence he was reborn in the world of
human-beings, enjoyed the prosperity of human beings and thereafter, he now and then enjoyed
the divine and human prosperity, was reborn in a certain family at the time of the appearance of
this Buddha, became piously pleased with the dispensation (sāsana), became a monk, developed
spiritual insight (vipassanā), and attained arahatship. He was popularly known as
Annasamsāvaka thera by way of the name of having done meritorious deed formerly.

155-6. Subsequently, he remembered his own former deed, became delighted, uttered a
stanza, starting with suvaņņavaņņam in order to make manifest, by way of solemn utterance
(udāna) of his own deeds, done previously, saying: "In this manner, by means of the power of
this good load of merit done by me, arahatship has been attained". There, Suvaņņavaņņam
sambuddham (the self-enlightened Buddha of golden complexion), that gold-coloured Glorious
One, whose complexion was like unto the colour of gold; that gold-complexion was like unto the
colour of gold; that gold-complexioned buddha Sidhattha; thus, is the meaning. Gacchantam
antarāpane (going in between selling shops), going inside the street in between the rows of shops
of traders; kañcanagghiyasamkāsam (resembling valuable gold gate), similar to a gold gate-way;
bāttimsavaralakkhanam (thirtytwo excellent characteristics), endowed with thirty two good signs
(lakkhana) lokapajjotam (the shining or lighted lamp of the world) who has become the lighted
lamp of the whole world; appameyyam (immeasurable), bereft of measurement; Anopamam
(perlessss), vereft of example; jutindharam (bearer of splendour), having seen Buddha
Siddhattha, radiant with rays, the bearer of such six sorts of Buddha's rays as blue, golden yellow
and so on; paramam (absolute), most excelent zest, alattham (I obtained), i received; thus, is the
conncetion. The rest is but easily comprehensible.

The commentary on the biography

of the thera Annasamsāvaka
has ended.

6. Commentary on Biography
of Dhūpadāyaka.

Stanzas starting with Siddhatthassa Bhagavato constitute the biography of the venerable
Dhūpadāyaka thera. This one also, having done devoted deeds of service toward former
Buddhas, accumulating meritorious deeds conducive towards escape from rounds repeated
rebirth (vaţţa), in this or that existence, was reborn in the house of a family, at the time of the
Glorious One Siddhattha, became pious-minded in the Glorious One Siddhattha, and made
offering of incense with many a variety of such incense as sandal-wood, fragrant aloe wood
(agaru), dark fragrant sandal-wood (kāļānusāri), and so on, at the fragrant chamber of the
Glorious One. Due to that act of merit, he enjoyed both kinds of prosperity among divine and
human-beings, became worthy of offering in whatever existence he was born, was reborn in a
family house when this Buddha arose, became a monk in the dispensation of Buddha due to the
power of the load of merit, developed spiritual insight (vipassanā), attained arahatship, and was
well-known everywhere as the thera Dhūpadāyaka, by name, because of his merit of having
made incense offering. Having attained the fruition of arahatship, he remembered his former
deed, became delighted, and uttered a stanza, starting with Siddhatthassa Bhagavato, in order to
point out the deeds done by him formerly. Siddhatthassa Bhagavato (of the Glorious One
Siddhattaha), He was Siddhatthassa, who was the Glorious One, who was accomplished, all-
round perfect, reckoned as such qualities as omniscient knowledge and so on, with the desire of
urging; to that Glorious One Siddhattha, possessed of such qualities as glory and so on, the eldest
of the whole world; tādino (to such a One), to or of Such a One who by nature is unshakeable
amidst desirable and undesirable; thus, is the meaning. The rest is but clear in meaning.

The commentary on the biography

of the thera Dhūpadāāyaka
has ended

7. Commentary on Biography of
the thera Pulinapūjaka.

Stanzas starting with Vipassissa Bhagavato constitute the biography of the venerable thera
Pulinapūjaka. This one also, having done devoted deeds of service toward former Buddhas,
accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths
(vaţţa), in this and that existence, was reborn in a certain family at the time of the Glorious One
Vipassī, being pleasingly pious-minded in the dispensation (sāsana), removed old sand at the
precincts of shrines and bodhi trees, scattered new sand of light yellow colour similar to pearl
pebbles and adorned the shrine-hall. Due to that deed, he was born in the world of divine-beings;
there, having enjoyed divine bliss in a gold mansion, many a yojana in size, shining with gems;
having passed away thence, he became a world-king endowed with seven sorts of gems in the
world of human beings, enjoyed human bliss, and wandering about his rounds of rebirths
subsequently, was reborn in a family encowed with prosperity when this Buddha arose, being of
pleasing piety in the dispensation (sāsana), he became a monk, developed spiritual insight
(vipassanā), and attained arahatship. he became well-known by the name Pulinapūjaka thera,
similar to the name of the meritorious deed done by himself.

165. Having remembered his own former deed, he became delighted and uttered a stanza,
starting with Vipassissa Bhagavato in order to show the deeds done by him formerly. There, he
saw many a variety; thus He was Vipassī; or he saw separately (or secludedly), thus Vipassī; or
He saw such sorts of benefit as one's own benefit and others' benefit differently; thus Vipassī; or
He saw such sort of significance namely: the hexicographical, absolutely spiritual etc;
differently; thus Vipassī; Vipassissa bodhiyā pādaputtame (at the most excelent bodhi tree of
Vipassī), at the circular hall (or pandal) of the most excellent bodhi tree of that Buddha Vipassī;
purāņapulinam (old sand) ākirim (Istrew) having thrown away old sand, I spread pure light-
yellow sand. The rest is but easily comprehensible
 The commentary on the biography
of the thera Pulinapūjaka
has ended.

8. Commentary on Biography of
the thera Uttiya.

Stanzas starting with Candabhāgānadī tīre, constitute the biography of the venerable thera
Uttiya. This one also, having done devoted deed of service towards former Buddhas,
accumulating meritorious deeds conducive towards escape from the rounds of repeated rebirths
(vaţţa), in this or that existence, he was reborn as a crocodile in the river Candabhāgā at the time
of the Glorious One Siddhattha; Seeing the Glorious One approaching the river bank, it became
pleasingly pious-minded, and lay itself down near the shore even, being desirous of carrying Him
across to the further shore. The Glorious One, out of compassion for the crocodile placed His
feet on its back. It became delighted and elated, became enormously energetic under the
influence of zest, cut across the current swiftly and speedily and led the Glorious One to the
further shore. The Glorious One, having come to know about its pleasing piety, made His
departure after having prophesied thus:- :This crocodile having passed away hence, will be
reborn in the world of divine-beings; thence forward, it will wander about rounds of repeated
rebirths ;(samsāra), in the good course of existence and ninety four aeons (kappa), from now, it
will attain immortal peace, nibbāna".
In that manner, the crocodile wandered about his rounds of repeated rebirths, only in
excellent existences, and was reborn as the son of a certain brahmin in Sāvatthi, at the time of the
appearance of this Buddha. They named him Uttiya. On coming of age, he became a wandering
ascetic saying to himself: "I shall seek the immortal peace (amata)", one day met the Glorious
One, whom he approached, paid his homage, listened to the dhamma, became a proper recipient
of pious faith, got ordained as a monk in the dispensation (sāsana), but was unable to rise up to
distinction, owing to not having cleanly purified himself of wrong view morally; seeing another
bhikkhu bringing about distinction and another bhikkhu foretelling (byākarontam, explaining),
he approached the Master and asked for advice in brief. The master also gave him advice in brief
even thus: "O Uttiya! Therefore, here, you had better have yourself purified from the very
beginning", and do on. He did abide by the advice of the Master, and began to develope spiritual
insight (vipassanā). When he started developing spiritual insight ailment arose. When disease
developed he got stricken with remorse, came to know the foundation of exerted effort,
developed spiritual insight (vipassanā), and attained arahatship.

169. Having thus attained the fruition of arahatship commensurate with his load of deeds, he
remembered his own former deed, became delighted and uttered this stanza, starting with
candabhāgānadī tīre in order to make manifest the deed done by himself formerly. There,
Candabhāgānadī tīre (on the bank of the river (Sandabhāgā), it goes roaring and making sound
being of shining glory since strewn over with moon-light, because of also being all-round full of
crystal clear fresh water endowed with shining light with the riverbed surfaced with all-round
pure pale yellow sand; thus, the river Candabhāgā. I was a crocodile on the shore of that river
Candabhāgā; thus, is the connection.
There, Susumāro, making small shoals of fishes into pieces, big and small, it kills; thus
susumara (crocodile); fierce fish, aligator; thus, is the meaning. Sabhojana-pasuto (devoted to
one's own food), I was devoted to and busy with my own nourishment in my own pasture;
nadītittham agaccha'ham (I went to the river-landing place), at the time of the Glorious one's
coming I went to, and reached the river-landing spot.

170. Siddhattho tamhi samaye (at that time, Siddhattha) at that time when I reached the
landing spot, the Glorious One Siddhattha, the topmost personage, the eldest and best among all
creatures Sayambhū (who had become by Himself), that Glorious One, who became Buddha,
springing up into being. all by Himself, approached the river-shore, being desirous of crossing
the river.

172. Pettikam visayam mayham (my paternal sphere of influence), this crossing of great
power every time they arrived (or of any and every arrival), brought over by my father, grand
father and do on, generation after generation; thus, is the meaning.

173. Mama Uggajjam sutva (having heard my offer, the Glorious One, the great Sage,
mounted), having heard my offer, volunteering; thus, is the connection. The rest is but clear in
meaning.

The commentary on the biography

of the thera Uttiya
has ended

*****

9. Commentary on Biography of
the thera Ekañjalika.

Stanzas, starting with Suvaņņavaņņam constitute the biography of the venerable thera
Ekañjalika. This one also, having done devoted deeds of service towards former Buddhas,
accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths
(vaţţa), in this and that existen;ce, was rebirn in a family house, at the time of the Glorious One
Vipassī; having attained the age of intelligence, he became pleasingly pious towards the three
gems, met the Glorious One Vipassī wandering about for alms-food and stood raising his clasped
hands having become pious-minded. Due to that deed of merit he had to wander about the rounds
of his repeated rebirths among divine and human beings, became worthy of revered offerings
everywhere; after he had enjoyed both kinds of bliss he was reborn in a family of prosperity
when this Buddha arose; being piously pleased with the dispensation (sāsana) he became a
monk, developed spiritual insight (vipassanā) and got established himself in arahatship. He was
well-known as the thera Ekañjalika by way of the meritorious deed done by him formerly.

180. Having rem;embered his own former-deed, and seeing it like a gooseberry fruit on his
hand-palm, he uttered this stanza beginning with suvaņņavaņņam in order to make manifest his
deeds done formerly by way of solemn utterance (Udāna). Vipassim satthavāhaggam (Vipassī,
the chief caravan leader) he, who carries and helps the merchants to cross the desert (kantār);
thus, satthavāho (the caravan leader); lets cross, causes to cross over, lets pass across, pulls out
and lets reach the secure piece of ground far from the sandy desert, robbers' region, famine area,
waterless desert, ogre sphere, and scanty food desert; thus, is the meaning. Who is he? He is the
eldest merchant. Because of resemblance with the eldest merchant, caravan leader, this Glorious
One also is caravan leader. Likewise, indeed, He lets the creatures, who aspired for three
cetegories of enlightenment (bodhi), who had loaded up their meritorious deeds, cross, go up
across, pass out across, pull out across, and reach the dry-land of nibbāna, from the desert of
birth, the desert of old age, the desert of disease, the desert of death, the desert of anxiety,
lamentation, distress, displeasure and dejection as well as from all samsāra desert; thus, is the
meaning. Satthavāhaggam (the topmost caravan leader) he is chief, best and main caravan leader
also; thus, sathavāhaggo (chief caravan leader) that chief caravan leader Vipassī, the self-
enlightened Buddha; thus, is the connection. naravaram vināyakam (the excellent man, the
leader) unsoft exerted effort amongst men; thus, naravīra (the bold man) him; he leads and
transports distincitively to the city of nibbāna the creatures who have loaded themselves up with
their meritorious deeds; thus, vināyako (special leader) him.

181. Adantadamanam tādi (such a taming of the untamed) he tames the untamed creatures,
with their doors of body, mouth and mind, associated with such depravity as lust, anger, delusion
and so on; thus adantadamano (the tamer of the untame) him; equipped with such qualities as
being unshakable in things desirable and undesirable and so on; thus, tādī (such) him;
mahāvādim mahāmatim (great view-holder and of great intelligence) amidst and among one's
own doctrinal and others' doctrinal view-holders, because of being bereft of equal and superior
indivinduals by himself he is amhāvādī (great view-holder) he who has intellignece similar to the
great earth resembling mount Meru, is amhāmati (immense intelligence) that Mahāvādim
mahamatim self-enlightened Buddha, thus, making in paritcular similarity with this. The rest is
but easy of comprehension.

The commentary on the biography

of the thera Ekañjalika
has ended.

*****

10. Commentary on Biography of

the thera Khomadāyaka.

Stanzas beginning with nagare Bandhumatiyā constitute the biography of the venerable thera
Khomadāyaka. This one also having done devoted service toward former Buddhas, accumulating
meritorious deeds conducive towards escape from the rounds of rebirths (vaţţa), in this and that
existence, was reborn in a family house at the time of the Glorious One Vipassī; on coming of
age, he was exceedingly pious in the dispensation, (sāsana), dearly devoted to the three gems
(ratana) listened to the truth (dhamma), in the presence of the Glorious One Vipassī, became
piously-minded and made offering of honour with khoma cloth. Making that very offering the
foundation, he performed meritorious deeds as long as he lived, and thereafter was reborn in the
celestial world. Having enjoyed divine bliss oft and on in the six divine worlds, he passed away
thence and having experienced many a variety of such human prosperity as world-king and so on
in the world of human beings, and when his good load of merit became all-round matured, he
was reborn in a family house when this Buddha arose; on coming of age, he listened to the truth
(dhamma), in the presence of the master, gained pious faith, became a monk, developed spiritual
insight (vipassanā) and before long attained arahatship. he became well-known as the thera
Khomadāyaka by the name of the meritorious deed done by him.
 184. having remembered his own former deed, he became delighted and uttered a stanza
beginning with nagare Bandhu matiyā showing the former deed done by him. There bandhu is
said to be relative; in whichever city those relatives live mutually in society that city is said to be
Bandhumatī; ropemi bījasampadam (I sow successful seed) I spent and made established the
prosperity of such seed of merit as charity, moral precept and so on; thus, is the meaning.

The commentary on the biography of

the thera Khomadāyaka has ended.
The commentary on the third chapter
of Subhūti has ended.
The commentary on the fourth reciting
occasion has finished.

*****

4. Chapter on Kuņ̄dadhāna

1. Commentary on Biography of the

thera Kuņ̄dadhāna.

Stanzas, beginning with Sattāhampaţisallīnam, constitute the biography of the venerable

thera Kuņ̄dadhāna. This one also, having done devoted deeds of service toward former Buddhas,
accumulating meritorious deeds conducive towards escape from the rounds of rebirths (vaţţa), in
this and that existence, was reborn in the house of a family in the city of hamsavatī, at the time of
the Glorious One Padumuttara; in the manner aforesaid, he approached the Glorious One,
listened to the truth (dhamma), saw the M:aster placing a bhikkhu at the top-most place amongst
those who take the first lot (salāka), aspired for the ranking post, and wandered about doing good
deeds commensurate with that aspiration of his. One day, he offered a large banana fruit-ears
seasoned with mano stone-powder to the Glorious One Padumuttara who had arisen from the
trance of cessation (nirodha); the Glorious One accepted it and made a meal of it. Due to that
meritorious deed he exercised divine sovereignty amongst divine-beings and was reborn as earth-
divinity at the time of Kassapa Buddha. To long-living Buddhas, namely, there used to be no
regular half-monthly sabbath (uposatha). Likewise indeed, to the Glorious One Vipassī there was
sabbath (uposatha), at an interval of every six years. Dasabala kassapa, however, recited
pātimokkha, the 227 disciplinary rules of the vinaya, every; six months. At the time of the
recitation of that pātimokkha two associate bhikkhus, who were quarter-dwellers, went there
saying to themselves: "We shall observe sabbath (uposatha). This earth-divinity thought to
himself: "The friendship of these two bhikkhus is exceedingly firm; how is it, indeed? Would it
get broken when there is a breach-maker or would it remain intact?" He went not far from them
looking out for an opportunity between them.
Then, one of the two theras handed over his bowl and robe to the other one, went to a place
where water was conveniently available, for the purpose of making his bodily ablutions, became
with hands and feet well-washed and came out from near a bush. The earth-divinity came out of
the bush behind and behidn the thera step after step close after the thera, after having taken the
appearance of a lady of most excellent beauty, in the act of disentangling her mair, arranged
properly and binding the same, as if heaping up soft earth on her back, arranging her garment
and in the act of putting on lower garment. His associate thera who kept himself standing on one
side, the moment he saw that matter, became displeased, and thought over thus: "My intimacy
with this bhikkhu together for a long period of time is now ruined; were I to know such a
misconduct, I would not have familiarity with him (or this one) for so long a time", immediately
on the other's coming back, he said thus:- "Friend! Take back your bowl and robe; I shall not go
on the one and same journey together with an evil individual like you". On hearing that remark,
it became to that conscientious bhikkhu as if having been pierced at his heart being thrust into it
by means of a three-tooth javelin held by the other. Thereafter, he said in reply to his friend:
"Friend! What, namely, do you say? I do not remember having committed even to the extent of
dukkaţa offence within so long a period of time; you however, tell me now, that I am an evil-
doer; what is that seen by you?". The reaction was: "What is the use of having seen ;by another?
Why? You were in a certain place, together with a lady dressed and decorated in this manner and
came out of it together". Although he said in answer to his friend's charge up to three times thus:
"Friend! This does not exist for me; I did not see such a lady"; the other thera did not believe his
friend's explanatory statement, made what he saw himself a true fact in the matter even and
abiding by it, did not go on one and the same journey with him, and proceeded towards the
presence of the Master by another road. The other bhikkhu also went to the self-same presence of
the master by going on a different journey.
Thereafter, at the time of the clergy of bhikkhus' entering the ordination hall, that bhikkhu
saw his former friend at the top of the Uposatha hall, recognised him, and said to himself: "In
this sabbath gethering, there is, namely, and evil bhikkhu; I shall not observe sabbath together
with him"; left the ūposatha hall and stood outside. Then, the earth-divinity, saying to himself;
"Heavy harm has been done by me", went to his presence in the guise of an old devotee and
asked thus: "O Venerable Sir! Why is my lord standing in this place? "I am standing outside, for
this reason:- "O devotee! An evil bhikkhu had entered this ūposatha hall; I do not observe
sabbath together with him" The earth-divinity replied: "Venerable Sir! Please do not take in this
manner; this bhikkhu is of all-round pure moral precept; I am the lady who was seen by you; for
the purpose of finding out about you by me saying: "Firm, indeed, is the friendship of these
theras, or is it not so?, that act was done by me who was on the look out whether your friendship
would be broken or not". The thera remarked: "But you are a good man". The reply was:
"Venerable Sir! I am an earth-divinity". The young divinity, while still speaking, stood with
divine power, fell himself down at the foot-base of the thera, apoligised the the;ra thus:-
"Venerable Sir! Please pardon me; there is none of this fault of the thera; kindly perform the
ūposatha"; and urged the thera to enter the sabbath assembly. That thera then performed the
sabbath service in one and the same place. However, he did not live in one and the same place
together with his old friend by way of renewing friendship. He did not speak about this thera's
defect. Subsequently, the questioner thera, however, performing deeds of developing clear
insight (vipassanā), attained arahatship.
Consequent upon that deed, the earth-divinity, did not get released from purgatory for one
whole period of time between two Buddhas (eka Buddhantara). If, however, at one time or
another, he were to come to the human world, whatever might be any fault committed by another
person, that fault falls on him. He was reborn in a brahmin family at Sāvatthi at the time when
our Glorious One arose. They made him known as Dhānamāņava. having attained the age of
puberty, he acquired the knowledge of the three vedas, listened to the preaching of truth
(dhamma), of the Master at the time of his getting old, properly gained pious faith, and became a
monk. Beginning from the day he was ordained, a well-dressed and decorated damsel, entered
but together with him as and when he entered the village; when he went out of the village, she
went out also; when he entered his minastery also, she entered together with him; when he stood
also she stood; in this manner, she did appear ever following him. The thera did not see her.
However, owing to the evil consquence of his former deed, she stood visible to others.
Offering alms-food of rice-gruel in the village, women made an all-round jeer (or laught)
saying thus:- "Venerable Sir! This ladle-full of boiled-rice is for you; another ladle-ful of
****(Pg.93) is for this our female associate" There was a great deal of distress to the thera. On
his getting back to the monastery also, even the novices and young bhikkhus gathered round him
and made all-round jeer saying: "Dhāna has become Koņţa (?) Koņ̄da." (In the P.T.S.D. Koņ̄da is
kuņ̄da a bent crooked Koņţa(?) a man of disty habits.) Then, under that very circumstance, there
sprang up for him the name, thera Kuņ̄dadhāna. He rose up and got up himself and not being able
to endure the accusation (keļi), made by them, became seized by ;madness and told them thus:
"You all are crooked (koņ̄dā), so is your preceptor (Upajjhā and so also is your teacher". Then,
they informed the Master about him thus: "Venerable Sir! Kuņ̄dadhāna spoke unseemly (or
roung) words thus together with young novices". The Master sent for him and asked thus: "O
Dhāna! is it true that you say harsh words together with young novices?" When the reply made
by him was thus: "O Glorious One! Yes, it is true"; the Master asked him thus: "Why did you say
so?" The thera replied thus: "Venerable Sir! I said so, being unable to endure the constant
harasslment". Having remarked saying: "You are not able to eliminate (jirāpeti), up to today the
deed done by you formerly; o bhikkhu! Do not speak harsh words in this manner again. Buddha
uttered the following stanzas:-

"Do not speak any harsh word to anyone;

those spoken to would speak the same in
return to him; wrangling (or quarrelsome)
words, indeed, are painful; retaliation
would pervade (or touch) him.
If one did not get shaken oneself, like
unto copper musical instrument of a pair
of cymbols closely struck, this one became
virtually attained to nibbāna; there does
not exist any quarrel (sārambha) to you."

They also spoke to king Kosala also, this matter, however, namely, the fact that the thera
used to wander about with a lady. The king sent his messengers saying: "Look here, go an
investigate into the matter"; he himself together with a small retinue, went to the presence of the
thera and stood on one side having a look. At that moment the thera was seated doing his needle-
work. That lady also seemed to be as if standing at a spot not far away.
Having seen it, the king went to the spot where she stood saying to himself thus: "That
matter does exist". When the king came to her, she was as if she has entered the residential leaf-
hut of the thera. The king also entered the leaf-hut but together with her, looked over
everywhere, and not seeing or noticing anything, formed his impression thus: "This one is not a
woman, it must be one of the consequences of his bad deed", first of all, although she went by
the neighbourhood of the thera, she did not pay her homage to the thera, came to know the state
of not being sure (or certain) came out of the leaf-hut, paid his homage to the thera, sat himself
down on one side and asked thus: "Are you not in any way fatigued with alms-food? "The thera
replied thus:- "O great king! It is befitting". The king replied thus: "Venerable Sir! I understand
my lord's statement; who, namely, will be pleased with you wandering together with such a
depravity as this; henceforth there is no more duty of any going whatsover for you; I shall attend
upon you with four kinds of requisites; please do not be negligent in your wise making to be
mindful". The king provided meal to the thera permanently. The thera gained the support of the
king, with meal well-provided becam;e one-pointed in mind, developed clear insight (vipassanā),
and attained arahatship. Thence forward that woman disappeared.
At that time, living in the family of wrong viewers (or heretics), in the city of ugga,
mahāsubhadda said to himself-thus:- "May the Master have sympathy with and compassion for
me, took self-determined sabbath, became free from being mundane, stood above on the floor of
palace, made declaration of truth thus: "May these flowers, instead of remaining inside, form
themselves as a canopy (or ceiling) over the hea;d of Dasabala! With this conception (or clue),
may Dasabala together with five hundred bhikkhus accept my alms-meal tomorrow!" and
released eight handfuls of jasmine flowers. At the time of preaching the truth dhamma, the
flowers went and formed themselves into a canopy above the hea;d of the Master. On seeing that
canopy of jasmine flowers, the master but mentally accepted (or agreed to) the alms-meal of
Subhadda, and on the next day at sun-rise, said to the thera Ānanda thus: "Ānanda! Today, we
shall go afar for wandering to get our alms-meal; without giving to the common (puthujjana),
monks, give the lot (salāka), to the nobles". The thera informed the bhikkhus thus: "Friend!
Today the Master will go to a distant place for alms-food; let not the common monks go, let the
nobles even take the lot (salāka)". Ānanda aroused his logical thought thus:- "The Master does
not make me give a lot (salāka) to such sort of bhikkhus; He made me give but to nobles (ariya).
only, went and informed the matter to the Master. The Master said thus: "You had better give the
lot (salāka), to the thera who made you bring it". The thera Ānanda, considered thus:- If it is not
proper to give the lot to Kuņ̄dadhāna, then, the Master would have prohibited it; there would be
reason here" and said to ****(Pg.96) that be would give the lot to the latter and bid for his going.
Kuņ̄daadhāna entered upon the fourth Jhāna, the basis for higher knowledge even before his
going, stood in the sky by his magical power, stretched out his hand and seized the lot (salāka),
saying: "Friend Ānanda! Bring it to me; the Master u;derstood me; the master does not prohibit a
bhikkhu like me taking first the lot (salāka)". The Master having made biography of that bhikkhu
placed the ther;a at the topmost position, among those who take lot (salāka), first of all, in this
dispensation. Because this thera, having gained royal support, became concentrated in mind due
to proper gain of nourishment facility and doing the deed for clear insight (vipassanā), became a
possessor of six sorts of higher knowledge due to sufficing qualification to attain arahatship
(upanissaya). In spite of thus being the case, those orrinary (puthujjana) bhikkhus, who did not
know the qualities of this thera, provoked their doubts thus: "This one seezes the lot (salāka),
first of all; why, indeed, is this? For the purpose of dispelling that doubt of theirs, the thera rose
up into the sky, demonstrated his display of magical power, uttered a stan;za beginning with
"Pañca chinde" in order to make manifest his arahatship in the way the arahatship should be
shown.

1. Having thus become an arahat commensurate with perfected load of his meritorious
deeds, and attained the topmost position, he remembered his former deed and uttered a stanza,
beginning with sattāham paţisallīnam in order to make manifest the deeds done by him formerly
by way of delight. There, for seven days he became secluded living all alone the life of cessation
(nirodha) trance; thus, is the meaning. The rest is but easy in meaning.

The commentary on the biography

 of the thera Kuņ̄dadhāna
has ended.

*****

2. Commentary on Biography of
the thera Sāgata.

Stanzas beginning with Sobhito nāma nāmena constitute the biography of the Venerable
thera Sāgata. This one also, having done devloted service toward former Buddhas, accumulating
meritorious deeds conducive towards escape from rounds of rebirth (vaţţa) in this and that
existence, was reborn in a brahmin family at thet ime of the Glorious One Padumuttara; having
attained proficiency in all kinds of science, became known by the name of Sobhita; he was an
expert in the three vedas together with nighaņ̄du and Keţubha, along with their alphabetical
divisions, as well as the fifth book of Itihāsa, foot by foot, together with their explanations and
conversant with worldly characteristics of a great personage. One day, he met the Glorious One
Padumuttara shining with the glory of thirty two characteristics of a great man, going by the
garden gate, became exceedingly pious-minded and made his praise by many a means and by
many a eulogy of quality. Hearing his praise, the Glorious One gave him prophecy thus: "He will
become a disciple named Sāgata in the dispensation of the Glorious One Gotama in future". He
thenceforth did nmeritorious deeds, stood as long as his span of life lasted and after having
passed away thence, was reborn in the divine world. Having enjoyed both kinds of prosperity
amongst divine and human-beings for a hundred thousand aeons (kappa), he was reborn in a
house of a family when this Buddha arose. His parents developed delight saying: Sujāta (a well-
born), had come and named him Sāgata. He was piously pleased with the dispensation, became a
monk, developed clear insight (vipassanā) and attained arahatship.

17. Having thus attained arahatship according as he had the load of meritorious deeds, he
remembered his own former deeds, became delighted and recited a stanza starting with Sobhito
nāma nāmena, in order to make manifest the deeds done by him formerly. There, at that time
when the load of merit came to full perfection, he became a brahmin known by the name of
Sobhita; thus, is the connection.

21. Vipathā uddharitvāna (having pulled out from the wrong path) having dragged out and
removed from opposite path, had journey (or wrong path); patham ācikkhase (you intimate the
path) Venerable Omniscient Buddha! You inform, preach, show, analyse and make manifest the
path, the good man's journey for the pursuance and achievement of nibbāna; thus, is the
meaning. The rest is but clear in meaning.

The commentary on the biography

of the thera Sāgata has ended.

*****

3. Commentary on Biography of
the thera mahākaccāna.
 Stanzas beginning with Padumuttara nāthassa constitute the biography of the venerable thera
Kaccāna. This one also, having done devoted service towards former Buddhas, accumulating
good (or meritorious) deeds conducive towards escape from rounds of repeated rebirths (vaţţa),
was reborn in the house of a family of a very wealthy house-holder at the time of the Glorious
one Padumuttara; having attained the age of development (or seniority), he, one day, listened to
the truth (dhamma), in the presence of the Master, when he noticed the Master placing a bhikkhu
at the top-most position among analysts who could explain extensively whatever was preached
briefly, this one also, aspired for that ranking position, did such meritorious deeds as charitable
offering and so on, wandered sbout his rounds of rebirths among divine and human-beings,
became a repository of super-science (vijjādhara), at the time of the Glorious One Sumedha, met
the Master seated in a dense forest, as he went through the sky, became pleasingly pious-minded
and made offering of honour with Kaņikāra flowers.
On account of that act of merit, he all-round turned out to be but in good courses of rounds
of rebirth oft and on, and was reborn in the house of a family in Benares, at the time of Dasabala
Kassapa; when the Glorious One entered parinibbāna, he offered in His honour, gold pieces of
brick worth ten thousand at the site of setting up a gold shrine and made his aspiration thus:- "O
Glorious One! Wherever I ;am reborn, may I have gold complexion". Thereafter he did good
deeds as long as he lived, wandered about his rounds of rebirths among divine and human beings
for an interim period between two Buddhas and was reborn in the house of the private chaplain
(purohita), of king Caņ̄dapajjota, in Ujjenī, when this Buddha arose. On his naming day, his
parents, saying to themselves: "Our son of gold complexion has come bringing along with him
his own name"; made him known as Kañcanamāņva (Gold lad), even. When he grew old he
acquired the knowledge of the three vedas and with the lapse of his father, gained the position of
private chaplain (purohita). He became widely known as Kaccāna by way of his clan.
King Caņ̄dapajjota heard about the appearance of Buddha and sent him saying : "Teacher!
You please go there and bring the Master here". He was with himself the eighth and approached
the presence of the master. The Master preached the t;ruth (dhamma) to him. At the end of the
preaching, he, together with seven of his people attained arahatship, along with analytical
knowledge. Then the Master stretched out His hand with the words: "Come! bhikkhus"! Then
and there they became as if they were theras of sixty years standing, bearing bowl and robe made
by magical powers, wearing two-finger breadth of hair and beard. Having thus accomplished his
own benefit the thera informed the master thus:- "Venerable Sir! King Pajjota is desirous of
paying his homage to your feet and listen to the truth (dhamma), also". The Master replied thus:
"O bhikkhu! You yourself, go there; when you go there also the king will be pleased". The thera,
with himself as the eighth went there, pleased the king, had the dispensation properly established
among the peoples of Avanti and again went to the very presence of the Master.

31. Having thus attained the fruition of arahat-ship and also achieved the topmost position
thus: "O monks! Amongst my disciples, who could analyse the meaning extensively is the chief,
namely Mahā Kaccāna", he remembered his own former deed and uttered this stanza, beginning
with Padumuttaranāthassa in order to make manifest the deed done before (or formerly) eighter
because of being covered over with lotuses or made in the manner of lotus flowers: the shrine by
being worthy of offering reverentially like the monastic fragrant chamber of the Glorious One's
residence; Gotamaka, the shrine of Āļavaka," the residential place of those ogres are said to be
shrines because of their being places of reverential offering; in the same way, this residential
place of the Glorious One is said to be a shrine; it should not be understood as the shrine where
relics are treasured; indeed, he did not build (or make) a relic shrine because of the absence of
corporeal relics of the Glorious One who had not entered parinibbāna: silāsanam kārayitvā
(having had a stone-seat made) having had a stone-seat made of crystal below, for the purpose of
flower-bearing for that fragrant chamber named Paduma; suvaņņana'bhilepayi (had it smeared
with gold) had that stone-seat smeared and covered over much distinctively with gold of
Jambonada (Jambu river); thus, is the meaning.

32. Ratanamayam (made of gems) the umbrella, made of seven kinds of gems; paggayha
(having held up) I properly set up for Buddha lifting (or holding up) and bearing on my head a
yak-tail fan as well as the excellent white tail of camara; Lokabandhussa tādino (to such a
relative of the world) I held towards Buddha endowed with such quality (tādi), resembling the
relative of the whole world; thus, is the meaning. The rest is but easy of meaning.

The commentary on the biography

of the thera Mahā Kaccāna
has ended.

*****

4. Commentary on Biography of
the thera Kāļudāyī.

Stanzas beginning with Padumuttara Buddhassa constitute the biography of the venerable
thera Kāļudāyī. This one also having done devoted service toward former Buddhas,
accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths
(vaţţa), in this and that existence, was reborn in a family-house in the city of Hamsavatī, at the
time of the Glorious One Padumuttara, listened to the truth (dhamma), when he noticed the
master placing a bhikkhu at the topmost position among those bhikkhus who made the family
piously pleased; he made appropriate endeavour (tajjam abhinīhāram), and aspired for that
ranking position.
Having done meritorious deed as long as he lived, he wandered about his rounds of rebirths,
took conception in the house of a minister in Kapilavatthu even, on the day when our Bodhisat
took conception in His mother's womb. Saying that he was born on the self-same day, together
with the Bodhisat, he was made to lie down on a double quilt (dukūlacumbaţaka), and brought
for the purpose of attending on the Bodhisat. Indeed, together with the Bodhisat, the bodhi tree,
the mother of Rāhula, the four jars of gold treasure, the riding-elephant, the horse Kaņţhaka,
Ānanda, Chana, Kāļudāyī; thus these seven were known as born-together (sahajāta), because
they were born on one and the same day. Then, on his naming day they named him Udāyi even,
because he was born on the day, when the entire city was elated in mind. Because of the fact that
his limbs were slightly black, however, he was clearly known as dark Udāyi (Kāļudāyi). Playing
princely sport together with the Bodhisat, he grew up.
Subsequently, when the protector of the world was residing at Veļuvana, in the
neighbourhood of (or depending upon) Rājagaha, after having renounced the great renunciation,
attained, in due course, omniscience, and was turning round the excellent wheel of dhamma. The
great king Suddhodana heard about this matter (or news), and sent a minister together with
retinue of a thousand men saying: "Bring my son here". That minister went to the presence of the
master at the time of preaching dhamma, stationed himself at the all-out end of the audience,
listened to the preaching of tht truth (dhamma), and attained arahatship otgether with his own
retinue. Then the Master stretched out His hand to them saying! "Come, bhikkhus!" At that very
moment, all of them became as if they were senior monks of sixty years of age, bearers of
magically-made bowls and robes. From the attainment of arahatship onwards, however, they
were but middle-aged nobles. Therefor, the minister did not speak of the message sent by the
king to Dasabala. The king sent another minister together with a thousand men saying: "Neither
the one who had gone has but come back nor news heard of". When that minister also did behave
likewise, the king sent out another minister too. Thus, the king despatched nine ministers along
with nine thousand men in this manner. All of them attained arahatship and kept themselves
silent.
The king considered thus: "So many of these people, due to absence of affection for me, did
not say anything for the purpose of dasabala's coming here; this Udāyi, indeed, is of the same age
as Dasabala, who played soft earth together, he has affection for me also; I shall send this
minister". The king sent for Kāļudāyī and sent him out saying: "My dear! You had better go to
Rājagaha accompanied by a retinue of a thousand men and bring here Dasabala. In going,
however, Kāļudāyī said thus:- "Your majesty! If I get your permission of becoming a bhikkhu,
thus, I shall bring here, the Glorious One". On being told thus: "Having done anthing desired by
you, you should show me my son;" the minister went to Rājagaha stationed himself at the all-
round end of the audience at the time of preaching the truth (dhamma), attained arahatship
together with his retinue and got himself established in the condition of come, bhikkhu,
(****p.105). Having, however attained arahatship, the minister said to himself thus:- "This is not
the time now for Dasabala to go to His family-city, when, however, the spring weather 9vasanta0
approaches (or comes near), when the dense forest bloom its flowers, when the ground is
properly covered with green grass, then, it will become time to go". He awaited that time and
when the spring season (vasanta) arrived properly, he uttered these stanzas, properly praising the
path of going for the Master to go to His family city thus:-

"Venerable Sir! Crimson-coloured, now are

trees; shedding off their foliage, they are
bidding for fruits; but being aflame the
trees shine, O great Hero! Time it is for
way-faring. Trees are delighted with their
flowers; they send breese in all direstions
from all sides; discarding their leaves,
the trees are bent on bearing fruits;
O Hero! Time it is for departure from
here.
Not too cold, nor too hot, however;
Venerable Sir! The weather is worthy
of journey. Let the Sākiyans and
Koliyans see you crossing the river
Rohinī facing the opposite (or west)
shore.
The cultivator ploughs his field due
to his desire; merchants go, due to
their desire, to the high seas (or
 ocean) to procure wealth. Let that
desire of mine for which I stand become
accomplished (or get materialised).
Neither too cold nor too hot, nor too
difficult to get alms-food for satisfying
hunger; the ground is green with grass;
O great Sage! This is time. Again and
again even also they sow their seeds;
the royal rain shower over and over again;
cultivators plough their fields now and
again; crops come into kingdom repeatedly.
Again and again beggars wandeer about; again
and again lords of charity give their
offering. Having given offering, lords
of charity repeatedly approach heavenly abode.
In whicheveer family a wise man of abundant
knowledge is born, on the family the wise man
indeed, showers prosperity to seven genera-
tions (yuga). I think the god of gods
(devadeva) is capable; indeed, the sage
named truth has indeed been produced by you.
Of the great sage, the father is named
Suddhodana; Buddha's mother, however, is
named Māyā who having all-round borne the
Bodhisatta in ther womb, on the dissolution of her
body, is happy in the divine world of thirty three.
That lady of the Gotama clan, having died, passed
away from here, being endowed with divine sensual
pleasures, she delights herself with five strands
of sensual pleasures, surrounded by those groups
of divine beings.

There, ańgārino (crimson coloured) resembling embers; thus, is ańgārāni (ember-like)

flowers and fruits of trees are red-coral coloured emberlike; those are to these; thus, ańgārino,
flaming ember-coloured; as if properly all-round permeated with the raining embers and with
exceedingly red Kusuma-flower colour; Thus, is the meaning. Dāni (now) at this time; dumā,
trees; Bhaddante, Venerable Sir!, the inside of this one is good; thus, Bhadante; thus is said after
the elision of one alphabet 'd'; the Master is associated with distinguished quality, and has
become topmost (or chief) among those who are associated with distinguished quality; therefore
Bhaddante; thus, is but a term of address to the master; as in such examples as: "Sugate,
paţikamme, sukhe, dukkhe, jīve (the good goer, proper work, pleasure, pain, life)" and so on, this
alphabet (or vowel)'e' is an individual wod (paccattavacana); here, however, it should be
understood as signifying self-enlightenment (sambodhana) Therefore it has been stated thus:
"Bhaddante, thus, is the term of address". Some say thus:- "By the word bhadda is an intervening
word for the sake of equality; phalesino (bearing fruits) they seek fruits; thus, phalesino, seeking
fruits; though inanimate 9or without volition). Being thus requested by the thera, the Glorious
One saw distinguished achievements (of many in His going there, entered upon the road leading
to Kapilavatthu, by way of wandering without hurry (or leisurely), from Rājagaha, surrounded by
twenty thousand canker-free arahats. The thera went to kapilavatthu by means of his magical
powers, while still standing in the sky in front of the king, being asked by the latter who noticed
the thera in the manner of not having seen him before thus: "Who are you? the thera uttered a
stanza in order to point out saying: "You do not recognise me, the young minister, who was sent
to the presence of the Glorious One; however, you should in this manner know me".

"O Sākiyan Sovereign! i am the son of Buddha,

the unconquered conqueror, such a personage
resembling shining embers crimson-coloured;
You are my father's father; O Gotama! Spiritually
(dhammena), you are my grandfather".

There, Buddhassa putto'mhi (I am son of Buddha) I am the son of the bosom of omniscient
Buddha; asayhasāhino, of the unconquerable conqueror, leaving aside previous to great self-
enlightment, because of being unable to put pressure to bear upon (or to overbear) and conquer
the great Bodhisat by others, of the unconquerable, of the entire load of deeds for bodhi, of the
special benefactor of great sympathy, also, from the point of view of conquering and being over-
bearing; thence further on also, because of the inability to conquer and overwhelm by others,
from the point of view of conquering and overwhelming the unconquered māra of five
categories, from the point of new conquest of Buddha's duties, which are unconquerable by
others, reckoned as the advice by means of absolute benefit acruing in the very present existence
and hereafter for living-beings amenable to discipline according as they are worthy of being
enlightened in such classifications as: their individual inclinations, adherences, practice, escape
(or release) and so on, there or from the condition of doing good, of the conqueror of the
inconquerable; ańgīrasassa (of the Ańgīrasa) of the One, prosperous with such virtues as moral
precepts and so on made to be members; others opine as of one who emitted light from bodily
members, big and small; some say, however, thus:- two names: Ańgīrasa and Siddhattha are
taken even as father only; appaţimassa (of the peerless) of one beyond example; tādino (kof
such) of one who had attained such characteristics as is desirable and undesirable objects (or
matters), pitupitāmayham tuvam (you are my father's father) you are father, by worldly
convention, of my father, the self-enlightened buddha, by was of noble-birth; Sakka (O Sakiyan!)
he addresses the king by way of birth; dhammena (spiritually) by the combination of two births
noble-birth by self-becoming and worldly-birth; Gotama, O Gotama! he addresses the king by
means of his clan; ayyakosi, you are mu gramdfather; the thera, in saying here also the stanza
beginning with "Buddhassa putto'mhi, I am Buddha's son", made manifest his arahatship.

Having made himself known, howeve, in this manner, and when he was requested to sit on
the pedestal of much value (or great worth), and when his begging bowl was filled up with his
own well-prepared meal of many different toptastes and offered to him by the king who was glad
and satisfied, he showed his hign of going away. On being asked thus: "Venerable Sir! Why do
you want to go anywhere? Please eat here", the thera replied: "I shall go back to the master's
presence and eat there". The king questioned thus: "Where however, is the Master?" "The Master
had entered upon a journey, surrounded by twenty thousand bhikkhus for the purpose of seeing
your majesty," was the thera's reply. The king said thus: "You eat this alms-food in your bowl;
you will take away another for the Glorious One; until such time when my son arrived at this
city, till then please carry from here alms-food for Him". When told so, the thera performed his
meal-duty; preached the truth (dhamma), to the king and his retinue, sent off (or released0
through the sky the begging bowl filled with meal to be carried to the Master, and himself also
rose up into tje air, wjile everybody was still watching him in ordet to render the entire royal
residents become excessively pleased and pious over the three gems, much prior to the coming of
the master to them; brought the alms-food close to him and placed the same into the hand of the
Master. The Master ate that alms-meal. In this manner, during the journey of sixty yojanas,
travelling a yojana per day, the thera brought and offered alms-meal from the rouyal house for
the Glorious One daily. Then the Glorious One, saying: "This one made my father's entire
residence pleasingly pious," placed him in the topmost position among bhikkhus who pleased
His family thus:- ds"O monks! Amongst bhikkhus, my disci-ples, who instil pleasing piety into
the minds of my family, this one is the topmost (or chief) namely, Kāļudāyī.

48-49. Having attained arahatship and topmost ranking position, commensurate with the
load of meritorious deeds done by him, he remembered his own former deed, uttered a stanza
beginning with Padumuttarassa Buddhassa, by way of being delighted in order to make manifest
the deeds done by him formerly. Addhānampaţipannassa (to Him who had entered upon a
journey) to Him who had proceeded on a distant journey for the purpose of going to another
kingdom; carato cārikam takā (kto Him who was going about His wandering round then) to Him
who was going about His wandering rounds of three kinds then: the inner circle, middle circle,
and outer circle (mandala); Padumuttarabuddhassa, to the glorious One Padumuttara Buddha,
suphullam (well-bloomed) properly blooming, awakening; gayha (seizing) having taken not
simple and totally red lotus (paduma) and white lilies (uppala), mallikam (mallika flower which
had flowred) i caught hold of the flowers with both hands and filled; thus, is the connection.
Pardmannam gahetvāna (taking absolutely exalted food) having taken the entirely well-cooked
sāli rice, absolutely nost excellent, best and sweet, adasin (I gave) I requested the master to make
a meal of the same; thus, is the meaning.

57. Sakyānam nandjanano (the promoter of joy of the Sākiyans) promoting and arousing
pleasure and for the prosperity of growth (or height) and circumference or girth (pariņāha),
beauty, youthfulness, and words of address of members of the royal Sākiyam family, kinsmen of
the glorious One; ñātihandhu bhavissati (will become relative and kinsman) will become known
and obvious relative. the rest is but easily comprehensible.

The commentary on the biography

of thera Kāļudāyi
has ended.
*****

5. Commentary on Biography of
the thera Mogharāja.

Stanzas beinning with Atthadassī tu Bhavavā constitute the biography of the venerable thera
Mogharāja. This one also, having done devoted service towards former Buddhas, accumulating
meritorious deeds conducive towards escape from rounds of rebirth, in this and that existence,
was reborn in the house of a family at the time of the Glorious ONe Padumuttara; having
attained the age of intelligence, he one day listened to the truth (dhamma), in the presence of the
Master, when he noticed the master placing a bhikkhu at the topmost position among the wearers
(or bearers) of wretched robes (lūkhacīvara), made his self-resolution, desiring to get that
ranking position, did meritorious deeds in this and that existence, was reborn in a brahmin family
again at the time of the Glorious One Atthadassī and reached perfection in the arts and sciences
of the brahmins. One day, he saw the Glorious One Atthadassī, surrounded by clergy of bhikkhus
going along a chariot-road, became plessingly pious-minded, paid his homage to Him with five
forms of establishments (pañcapatiţţhita) raised his clasped hands in adoration on to his head,
recited six stanzas in praise of Him, beginning with these words: "Yāvatā rūpino satthā (as long
as the handsome Master) and so on and offered honey having filled up the pot. The Master
accepted it and made thanks-giving. On accuount of that meritorious act, he wandered about his
rounds of rebirths among divine and human-beings and was reborn as a minister of a king named
kaţţhavāhana at the time of the Glorious One Kassapa. On being sent by the king to bring the
Master, he went to the presence of the Master, listened to the preaching of the truth (dhamma),
properly gained pious faith, became a monk, performed the duties of a monk for twenty thousand
years, passed away thence, wandered about his rounds of rebirths only in good courses of
existence for one Buddhantara (interval between two Buddhas) and when this Buddha arose. He
gained the name Mogharāja, acquired knowledge of science in the presence of the brahmin
Bāvarī, became remorseful, renounced the world, became an ascetic, became surrounded by a
thousand ascetics, was sent out together with Ajita and so on to the presence of the Master, he,
being the fifteenth of them, asked questions and attained arahatship at the end of answers.
Having attained arahatship, however, he bore (or wore) the ragged raiment (pamsukūla),
endowed with three distinctive kinds of meagreness namely:- meagre weapon-needle, meagre
thread, meagre dye. On that account the Master placed him at the topmost position among those
who wore meagre robes.

(1) Pañcapatiţţhita; the defination given by the Pāļi-English Dictionary of the Pāļi Text
Society under the word Pañca is not adequate, if not incorrect. It is the adhivacana (terminology)
for such a form of paying homage as comprising the attitude of the adorer on his bended knees,
bowing himself down till his forehead touches the earth (bhūmi, ground) and the palms of his
two hands rest on the ground; thus, the five members of his bodily limbs, namely: two knees, two
palms and the forchead are in earth-touching attributes in his attitude of adoration.

64. Having thus attained the fruition of arahatship, commensurate with his self-resolution
(panidhāna), he came to notice his own load of former merit and uttered a stanza, beginning with
Atthadassī tu BhagavĪā in order to make manifest the deeds done by him. All that is but clear in
meaning.

73. Pūţadam pūrayitvāna, having filled the container; pūţaka (container), is said to be water-
pot devoid of fly-eggs; having filled a jar with small honey, paggayha, having lifted up,
mahesino (to the great Sage); took that honey-jar in the manner of respect with both his hands
and offered it to the Glorious One; thus, is the connection. The rest is but easy of comprehension.

The commentary on the biography of the

thera Mogharāja
has ended.

6. Commentary on Biography of
 the thera Adhimutta.

Stanzas beginning with Nibbute Lokanāthamhi, constitute the biography of the venerable
thera Adhimutta. This one also having done devoted service toward former Buddhas,
accumlating meritorious deeds conducive towards escape from rounds of rebirth (vaţţa); in this
and that existence was reborn in a certain family house when the world-protector Atthadassī
passed away into parinibbāna; he was pleasingly pious over the three gems, invited the clergy of
bhikkhus, had a panda made with sugar-canes, donated a great charity and at its conclusion, he
made self-resolution (or aspired) for the tranquil path leading to nibbāna. Having passed away
thence, he enjoyed both kinds of prosperity amongst divine and human-beings, was reborn in a
family house when this Buddha arose, became pleased with the dispensation (sāsana), and well
known as the thera Adhimutta because he was properly established in pious faith.

84. Having thus attained arahatship, under the influence of the load of merit done, he
remembered his own former deeds, became delighted and uttered a stanza beginning with
Nibbute Lokanāthamhi, in order to make manifest the deeds done by him formerly. All that is but
easy in meaning.

The commentary on the biography

of the thera Adhimutta
has ended.
*****

7. Commentary on Biography of the

thera Lasuņadāyaka.

Stanzas starting with Himavantassāvidūre constitute the biography of the thera

lasuņadāyaka. This venerable one also having done edvoted service toward former Buddhas,
accumulating meritorious deeds conducive toward escape from rounds of rebirths (vaţţa), in this
and that existence, was reborn in a family house at the time of the Glorious One Vipassī. Having
attained the age of intelligence, he noticed the disadvantage in household life, abandoned the
house, renounced the world, became an ascetic (or hermit), lived in the forest near Himavanta,
grew much onions, lived even there, eating forest roots and fruits. Taking an abundant quantity
of onions in baskets lifted by a carrying pole (kāja), he brught them to the path of laymen,
offered charity through pleasing piety, offered them to the clergy of bhikkhus headed by Buddha,
for purposes of medisine and went away. Having done meritorious deeds in this manner as long
as he lived, he wandered about his rounds of rebirths among divine and human-beings, due to the
strength of that self-same merit, enjoyed both kinds of prosperity, and in due course, sprang up at
the time, when this Buddha arose; having gained properly pious faith, he became a monk,
developed clear ionsight (vipassanā), and before long even, attained arahatship, and became
well-known as the thera lasuna-dāyaka, by virtue of his former deed.

89. having remembered his own former deed, he became delighted, and uttered a stanza
beginning with Himavantassāvire, in order to make manifest the deeds done by him formerlu.
There, I was a hermit then, when the Glorious One Vipassī arose, at the all-round end of
Himalaya hill, at the place where human-beings wandered about; thus, is the connection.
Lasuņam upajīvāmi (I made my living on onions) grew red onions, made my field of pasture
over the plantation, and made my living; thus, is the meaning. Therefore it has been stated thus:-
"Lasuņam mayhabhojanam, my food was onions".

90. Khāriyo pūrayitvāna (having filled the baskets to be lifted up with a pole), having filled
up the hermit's basket with onions and taken them up with a pole; samghārāmañ (the ashram (or
monastery) of the clergy) the residential place of the clergy, the monastery lived with four kinds
of postures of the clergy in the three such seasons as cold season and so on; āgacchim, I came;
thus, is the meaning. Haţţho haţţhena cittena, joyous and with joyful and with joyful heart, I
offered onions to the clergy, with my mind associated with delight and I was satisfied; thus, is
the meaning.

91. Vipassissa:I: niratassaham (I was delighted in Vipassī's), I was delighted and perfectly
pleased with the glorious One Vipassi's dispensation, that of chief and best among men; thus, is
the connection. Samghassa to the clergy :P: modaham ***(PG.117) :P: I became joyous, having
offered the charity of onions, I, saggambi (in heaven) enjoying the divine prosperity for the span
of life of an aeon (kappa), in the celestial world properly at the top, I became joyous and satified;
thus, is the meaning. The rest is but easily comprehensible.

The commentary on the biography

of the thera Lasuņa dāyaka
has ended.
*****

8. Commentary on Biography of
the thera Āyāgadāyaka.

Stanzas beginning with nibbute Lokanāthamhi constitute the biography of the venerable
thera Āyāga. This one also, having done devoted service toward former Buddhas, accumulating
meritiorious deeds conducive towards escape from rounds of repeated rebirths (vaţţa), in this or
that existence was reborn in a family-house at the time of demise (parinibbāna), of the Glorious
One Sikhi; being piously pleased with the dispensation, gave the expenses to carpenters, had a
long dinig alll (or eating shed), worthy of mental satisfaction, built, invited the clergy of
bhikkhus, catered them excellent nourishment, offered a great charity, and made his mind full of
pious pleasure. Having done meritorious deeds as long as he lived and wandering about his
rounds of rebirths, he enjoyed both kinds of prosperity, was reborn in a family house; properly
gaining believing faith he became a monk, making effort and exertion, developed clea-insight
(vipassanā), and before long even, he attained arahatship. He became well-known as Āyāgathera,
under the influence of the meritorious deed done by him.

94. Having thus attained arahetship, under the influence of the load of merit done, he
remembered the meritorious deed done forwerly be himself, became delighted and uttered a
stanza starting with Nibbute Lokanāthamhi, in order to make manifest the deed done formerly by
him. There, Nibbute vadatam, of saying into nibbāna, vare, excellent, in the interval of those who
say "we are Buddhas", when the most excellent Glorious One Sikhi entered parinibbāna; thus, is
the meaning. Haţţho baţţhena cittena (joyful and with joyus mind), because of pious faith, joyful
and glad, with joyous mind due to the mind being associated with delight, uttamam thūpam
(most excellent solid shrine), best pagoda: avandim (Ipaid my homaege); I bowed my body; thus,
is the meaning.

95. Vād̄dhakīhi kathāpetvā (having had a talk with carpenters) having had a discussion done
over the size asking thus:- "How large is the size of the eating-hall. Tjis, is the meaning. Mūlam
datvānaham tadā (then having given the price, I), then, at that time, I gave the price to those
carpenters for the prupose of carrying out the work; āyāgam (long hall) well satisfied, I made
them build a long eating hall with my delighted mind; thus'is the meaning. The rest is but easily
comprehensible.

97. Āyāgassa idam phalam (this is the fruition of the long hall), this is the beneficial result of
offering the eating hall.

the commentary on the biography

of the thera Āyāgadāyaka
has ended.
*****

9. Commentary on Biography of
the thera Dhammacakkika

stanzas starting with Siddhatthassa Bhagavato constitute thebiography of the venerable thera
Dhammacakkika. This one also having done devoted service toward former Buddhas,
accumulating meritorious deeds conducive towards escape from the rounds of repeated rebirths,
in this and that existence was reborn in a family house at the time of the Glorious One
Siddhattha; having attained the age of development, his household increased in number with his
wife and children and he became a man of abundant wealth having been endowed with
prosperity. Being piously pleased with the three gems, he became full of pious faith, had a wheel
of dhamma made at the back of the seat of preaching dhamma in the preaching hall
(dhammasabhā) and reverentially made his offering. On account of that act of merit, in places
where he was born, among didine and human-beings, he enjoyed the prosperity of sakka and
world-king, in due course, sprang up in a family-house, when this Buddha arose. endowed with
wealth, he properly provoked pious faith in himself, became a monk, developed clear insight
(vipassanā), attained arahatship before long even, became naturally well-known as the thera
Dhammacakkika, by the one resembling the name of the good deed done by him formerly.

102. Having attained the fruition of arahatship commensurate with the load of merit, he
remembered his own former deed, became pleasant-minded, uttered a stanza starting with
Siddhatthassa Bhagavato, in order to make manifest his deed done formerly. Sīhāana sammukhā
(well-facing the lion-seat), in front of the seated lion Glorious One, at the very facing place of
Buddha's seat; thus, is the meaning. Dhammacakkam me ţhapitam (the wheel of truth had been
placed by me) the wheel of truth (dhamma), was made, having had resemblance of a mirror made
in the middle after showing lion-figure on both sides of it in the manner of a spiritual wheel
(dhammacakka) by me and placed and offered it by me. What has become? vaņņitam (praised),
spoken well of as "excessively excellent" by intelligent wise-men. The wheel of truth
(dhammacakka) is well made; thus, is the connection.
 103. Cāruvaņņo va sobhāmi (I shine like the very colour of gold) similar to gold colour, I
glitter and shine; thus, is the meaning. also thus:- "Catuvaņņahi sobhām (Ishine with four
colours)"; Sobhāmi, I shine with the four colours, reckoned as such births as princely warrior,
brahmin, merchant and commoner (sudda); thus, is the meaning. Sayoggabalavāhano (bearer of
one's own strength of soldiers), equipped (Sahito (accompanied) with) such equipments as gold
palanquins and so on, with the strength of such servants as commander-in-chief, great ministers
and so on, as well as with the transport reckoned as elephants, horses, chariots; thus, is the
meaning. Bahujjanā (many people), abundant human beings; anuyantā (going after), following
me; niccam (always), they surround me at all times; thus, is the connection. The rest is but easy
of comprehension.

the commentary on the biography of

the thera Dhammacakkika
has ended.
*****

10. Commentary on Biography of

the thera kapparukkhiya.

Stanzas starting with Siddhatthassa bhagavato constitute the biography of the venerable
thera kapparukkhiya. This one also having done devoted service toward former (or previous)
Buddhas, accumulating meritiorious deeds conducive towards escape from rounds of repeated
rebirths, in this and that existence, was reborn in a family endowed with wealth at the time of the
Glorious One Soddhattha; he was highly wealthy and abundantly prosperous, had clear faith in
the Master, owned a world-tree (Kapparukkha) of gold made variegated with seven kinds of
gems, placed it facing the shrine of the Glorious One Siddhattha as reverential offering to the
shrine. Having done meritorious deed in this self-same form, he stood as long as his span of life
lasted, passed away thence, wandered about his rounds of rebirths, in due course, was reborn in a
familyhouse when this Buddha arose; when he attained the age of intelligence he had his house-
hold living well-established and having clear-faith in the three gems, listened to the truth
(dhamma), properly gained pious faith, won over the heart of the Master, becamd a monk,
attained arahatship not long afterwards even, and became well known as the thera kapparukkhiya
by the name of the meritorious-deed done formerly.

108. Having thus attained the fruition of arahatship, he remembered his own former deed
and uttered a stanza, starting with Siddhatthassa Bhagavato in order to make manifest his deed
done formerly by way of becoming delighted. Thūpaseţţhassa sammukhā (facing the best solid
shrine), at the place in front of the shrine, the solid relic-repository shrine which as best and most
excellent; vicitta dusse (variegated cloth), such pieces of cloth as Chinese sheeting, Somāra
sheeting, and so on, with many a colour, without equal, without similarity, which won the heart
by means of mind; lagetvā (having hung) hanging down the world tree, (kappsarukkha);
ţhapesim (I placed); I had established; thus, is the meaning; the rest is but clear in meaning.

The commentary on the biography

of the thera Kapparukkhiya
has ended.
 The commentary on the fourth chapter
(vagga) has ended.

5. Chapter on Upāli

1.Commentary on Biography of the

thera Bhāgineyyupāli

Stanzas, starting with Khīņāsavasahassehi constitute the biography of the venerable thera
Bhāgineyyupāli, nephew of venerable Upāli. This thera, indeed, having done devoted service
toward former Buddhas, accumulating meritorious deeds 8n this and that existence, was reborn
in a family at the time of the Glorious One Padumuttara. As he grew up, he noticed (or came to
see) disadvantage in setting up a household life, abandoned his house, renounced the world,
became an ascetic, gained five kinds of higher knowledge and eight kinds of prosperous jhāna
and took up his residence in Himalaya. The hermit saw the Glorious One shining like the full-
moon even from afar, became pious-minded pleasingly, made his antelope skin stationed on his
shoulder, raised his clasped hands, paid his homage, preperly placed on his head the clasped
combination of ten nails, while still standing, and praised the Glorious One with many an
illustration, and with words of eulogy. Having heard his praise, the Glorious One gave prophecy
to him thus:- "This hermit in future, during the dispensation of the Glorious One named Gotama,
will become monk, and turn out to be the chief among those who have sharp knowledge (tkhiņa
paññā) in the Vinaya". He stood as long as his span of life lasted and being one with
undiminished jhāna all-round was reborn in the brahma world. Having passed away thence, he
wandered about his rounds of rebirths, enjoyed prosperity among divine and human-beings, was
reborn, when this Buddha arose in the city of Kapilavatthu as the son of the sister of the thera
Upāli. Having gradually grown up, he became a monk in the presence of his uncle the thera
Upāli, took mental exercise (kammaţţhāña) developed clear insight (vipassanā) and before long
even, became an arahat. Because he resided near his own teacher, he became sharp-witted in the
problems of discipline (vinaya). Then the Glorious One placed him in the topmost position thus:
"O bhikkhus! Among my disciples, bhikkhus who are sharp-witted in problems of discipline
(vinaya), this one is the chief, namely Bhāgineyyupāli.

1. Having thus attained the topmost ranking position, he remembered his own former deed
became delighted and uttered a stanza starting with khīņā savasahassehi, in order tomake
manifest the deed done by him formerly. Thus: ā (up to), from all sides up to the highest heaven
(bhavagga), flow, turn out to be; thus, cankers (āsava); the four kinds of such cankers as cankers
of sensual pleasures and so on; those, by whom the cankers had been exhausted, dried up,
especially evaporated, clearly crushed; thus, the canker-free, khīņāsavā; a thousand of those self-
same ones, a thousand canker-free; by those thousand canker-free arahats; pareto, surrounded;
Lokanāyako, the leader of the world to nibbāna, went to become alone to live singly, devoted to
seclusion; thus, is the connection.

2. Ajinenanivattho'ham (I was dressed in antelope skin), i was properly covered over with
the skin of an antelope-deer, the wearer of antelope skin; thus, is the meaning. Tidaņ̄da
paridhārako (all-round bearer of three sticks) took tripod (tidaņ̄da), for the purpose of placing the
water goblet and bearing the same; thus, is the meaning. I saw (or met) the leader of the world
surrounded by the clergy of bhikkhus in their all-round arrau; thus, is the connection. The rest is
but clear.

The commentary on the biography

of the thera Bhāgineyyupāli
has ended.

2. Commentary on Biography of
the thera Soņakoļivisa.

Stanzas starting with Anomadassissa munino, constitute the biography of the venerable thera
Koļivisa. This one also having done devoted service toward former Buddhas, accumulating
meritorious deeds conducive toward escape from rounds of rebirths in this and that existence,
was reborn in a family house, at the time of the Glorious One Anomadassī; on coming of age, he
developed a household of wife and children, became endowed wih wealth, had a graceful
promenade made for the Glorious One to wald about to and fro, had a well-placed all-round
work (Suddhāparikkamma) made it levelled even like unto the surface of a mirror, gave it a
shining finish, furnished it with lighted lamps, sweet-scented incense and fragrant flowers, etc.,
offfered it to the Glorious One, and reverentially entertained the clergy of monks headed by
Buddha with excelent nourishment. having thus done meritorious deeds as long as he lived, he
was reborn in the divine world when he passed away thence. There, having enjoyed divine bliss
in the manner stated in the Pāļi (of the piţakas); all the intervening incidents should be
understood according as said in the Pāļi. (In the final (or last) existence, however, he was born in
the royal lineage of Koliya and on coming of age, because of the fact that he bore ear-ornaments
worth a crore, he became well-known as Koţikaņņa (a ****PG125) or kuţikaņņo (a chamberear).
He had clear faith in the Glorious One, listened to the truth (dhamma), properly gained pious
faith, became a monk, developed pure insight (vipassanā), and before long even, attained
arahatsip.

25. having become an arahat, he remembered his own former deeds, became pleasant-
minded and uttered a stanza beginning with Anomadassissa munino, in order to make manifest
the deeds done by him formerly. there, Anomadassissa (of Anomadassī), he is Anomadassī,
whose body of the glorious One is worthy of seeing, because of being properly adorned with
thirtytwo characteristic marks of a great personage, because of the shining nimbus (or halo) of a
fathom-length radiant rays, and also because of being endowed with height and girth
(ārohapariņāha), super-normal (anomam) uncommon (alāmakam) good and sightly (dassanam);
of that sage Anomadassī; thus, is the meaning. Tādino (of such) of the havituated unshakable
amidst desirable and undesirable; sudhāya lepanam katvā (made the smearing for well-laying;
kārayim (I cause to make) I made an adorned promenade (or cloistor), with such adornments as
lamps, incenses, flowers, flags, festoons and so on; thus, is the meaning. The meaning of the
remaining stanzas is but easily understandable by the sequential flow of Pāļi.

35. One who bears the good repute reckoned as prosperity of surrounding retinue and
prosperity of wealth; thus, this one is Yasodhara (bearer of fame). All these seventy seven world-
kings were of one name by the name of Yasodhara. Thus, is the connection.
 52. Ańgīraso (the radient), he is Ańgīrasa (the redient) whose rays come out from the
members of his body; he does not go to the four-forms of purgatory either due to such evil
conduct as desire, anger, delusion and fear, or by way of evil behaviour; thus, he is nāga; that
nāga, nongoer to purgatory is mighty and honoured as well; thus, mahānāga, great nāga; the rest
is but clear in meaning.

The commentary on the biography

of the there Koļivisa
has ended.

*****

3. Commentary on Biography of the

thera Kāļigodhāputtabhaddiya.

Stanzas starting with Padumuttara sambuddham constitute the biography of the venerable
Bhaddiya thera, the son of Kāļigodha. This one also, having done devoted service toward former
Buddhas, accumulating meritorious deeds conducive towards escape from rounds of rebirth
(vaţţa), in this and that existence, was reborn in a certai; family, endowed with wealth, at thet
time of the Glorious One Padumuttara. having attained growth in age, he developed his family of
wife and children; noticing the citizens doing meritorious deeds, he himself became desirous of
doing good deeds, invited the clergy of bhikkhus headed by Buddha, prepared high-priced beds
of such material as thick woven cloth or woolen coverlet and so on, catered excellent
nourishment when the Glorious One with His clergy was seated there offered a great charity.
having thus done meritorious deeds as long as his life-span lasted he enjoyed both kinds of bliss
amongst divine and human-beings, was reborn subsequently; as the son of the queen named
kāļigodhā, when this Buddha arose. On having attained the age of intelligence, because he was
handsome (or excellent) due to the prosperity of good height and girth of hands, feet and from as
well as becau;se of the fact tha;t he was the son of the queen Kāļigodhā, he was well-known as
Bhaddiya the son of Kāļigodhā. He was piously pleased with the M:aster ;(or had pleasant piety
(or faith) in the Master, won over the heart of his parents, became a monk and before long even,
became an arahat.

54. Having become an arahat, he remembered his own former deed, becam;e delighted, and
uttered a stanza starting with Padumuttara Sambuddham, in order to make manifest his former
deed (or the deed done by him formerly). The meaning of it has but been said below (or already
Mettacittam 9befriends), becomes affectionate, and joyful toward all creatures; thus, mettā
(loving kindness) the mind which goes together with loving kindness is mettacitta, (mind of
loving kindness) to such Glorious One as had it, He is Metacitta (Love-minded), Him, the love-
minded; Mahāmunim (the great sage), Mahāmuni because of His being great among the entire
clergy, He is a gteat sage; that self enlightened Buddha Padumuttara; thus, is the connection.
Janatāsabbā (all people), the whole body of men, all residents of the city; thus, is the meaning.
Sabba-lokagganāyakam, the topmost leader of the whole world; upeti (approaches), people go
near the self-enlightened Buddha Padumuttara, the topmost best leader, because of leading and
reaching the whole world to nibbāna; thus, is the connection.
 55. Sattukañca baddhakañ ca, material as well as settled one, āmisam (ingredient) material
reckoned as settled, and unsettled flour (barley meal flour); in other worlds, such things as meal,
drinks, or special kinds of cake baked or boiled in a bag, pūpa, chewable, eatable, rice-gruel (or
boiled rice) and so on, because of their being according to time-limit (yāvakālika) is āmisa
(eating material) taking drinkable and eatable nourishment also he gives as charity to the Master;
the unsurpassed field of merit; thus, is the connection.

58. Āsanam Buddhayuttakam, seat befitting Buddha, the seat made of seven kinds of gems,
connected with Buddha, worthy of Buddha, apprapriate for Buddha; thus, is the meaning. The
rest is but easily comprehensible, by methodical sequence (anuyoga).

The commentary on the biography

of the thera Bhaddiya son
of Kāļigodhā has ended.

*****

4. Commentary on Biography of
the thera Sanniţţhāpaka.

Stanzas starting with araññe kuţikam katvā constitute the biography of the venerable thera
Sanniţţhāpaka. This one also having done devoted service toward former Buddhas, accumulating
meritorious deeds conducive toward escape from rounds of rebirth (vaţţa), in this and that
existence, was reborn in a family house at the time of the Glorious One Padumuttara; when he
attained the age of intelligence, he was bound down with house bondage, but having noticed the
disadvantage in household life, he abandoned the material pleasures of sense as well as the
pleasure of depravity (kilesa) and took up his forest abode in a hill. One that occasion, the
Glorious One, Padumuttara, because of His desire for solitude arrived at his place. Then, that
hermit, met the Glorious One, became faithful-minded, paid his homage, prepared a grass-spread
for the purpose of His sitting, and offered the ;same. He entertained the Glorious One seated
ther;e with many a such sweet fruit big and small as fig fruit and so on. One account of that act
of merit, he passed away thence, and wandering about his rounds of rebirth oft and on among
divine and human beings, enjoyed both the bliss and was reborn in a family house when this
Buddha arose; being endowed with pious faith, he became a monk, developed clear insight
(vipassanā) not long after even, became an arahat. He was well-known as the thera Sanniţţhāpaka
because he was well established in nibbāna reckoned as the tranquil path even without effort like
unto the attainment of the fruition of an arahat at the tip of a razor.

70. Having, however, become an arahat, he remembered his own former deed, became
pleased in mind and uttered a stanza starting with araññe kuţikam katvā in order to make
manifest the deed done by him formerly. There araññe (in the forestk), due to such sort of danger
as lion, tiger and so on, human beings do not delight in, are not pleased with and do not adhere to
this place; thus, araññe (forest); in that forest; Kuţikam (a chamber) having built a grass roofed
residence, in the hill; vasāmi (I live), I made my residence; thus, is the meaning. I lived
contented with gain or loss, fame or illrepute; thus, is connection.
 72. Jalajuttamanāmakam (named most excellent aquatic flower), sprung up in water is jalaja
(aquatic product), lotus (paduma); the most excellent aquatic product is the most excellent lotus;
he is named Jalajuttama, whose name is similar to the most excellent aquatic flower; that
Buddha, named Jalakjuttama, the most excellent lotus flower; thus, is the meaning. There it is
but easily comprehensible by following the Pāļi manner.

The commentary on the

biography of the Thera
Sanniţţhāpaka
has ended

*****

5. Commentary on Biography of
the thera Pañcahatthiya.

Stanzas starting with Sumedho nāma Sumbuddho constitute the biography of the venerable
thera Pañcahatthiya. This one also having done devoted service toward former Buddhas,
accumulating meritorious deeds conducive towards escape from rounds of rebirth 9vaţţa), in this
or that existence, was reborn in a family house at the time of the Glorious One Sumedha; on
having attained the ;age of intelligence, he lived holding clear faith in; the three gems. On that
occasion they brought five handfuls of white lilies (uppala). He offered those five handfuls of
lilies with reverence to the Glorious One Sumedha wandering about on the street. Thos five
handfuls of lilies went and became a canopy in the sky, went together with Tathāgava even,
providing a shade for Him. On seeing that phenomenon, he became plasure-minded with his
body permeated with zes (pīti), remembered that self-same meritorious deed as long as he lived,
and having passed away thence, was reborn in the divine world. Subsequently. wandering about
his rounds of rebirth oft and on, he was reborn in a family house when this Buddha arose. One
his having attained the age of intelligence, pious faith sprang up in him; consequently, he became
a monk, developed clear insight (vipassanā), and not long afterwards even, became an arahat. He
became well-known as the thera Pañcahatthiya, by the name of the meritorious deed done by
him.

77. Having recollected his own former deed, he uttered this stanza starting with Sumedho
nāma Sambuddho in order to make manifest the former deed done and seen by him with
knowledge under his very eyes. There, Sumedho, (good knowledge) that Glorious One, the self-
enlightened Buddha Sumedha, to whom there was good intelligence, and such kinds of
knowledge as: proper penetration into the four noble truths, analytical knowledge and so on;
antarāpaņe (inside the shopping centre) he went within the street; thus, is the connection.
Okkhittacakkhu (down-cast eyes) thrown down eye-sight; mitabhāņī (measured speaker)
habituated speaking having known the limit; having known the measurement, he preached the
truth (dhamma); thus, is the meaning. Ther rest is but easily comprehensible.

The commentary on the biography

of the thera Pañcahatthiya
has ended.
 *****

6. Commentary on Biography of
the thera Padumacchādaniya.

Stanzas starting with nibbute Lokanāthamhi constitute the biography of the venerable thera
Padumacchādaniya. This one also having done devoted service toward former Buddhas,
accumulating meritorious deeds, conducive towards escape from rounds of rebirth 9vaţţa), in this
and that existence, was reborn in a family house, at the time of the Glorious One Vipassī; On his
having attained the age of intelligence, he came to have clear faith in the three gems, and offered
with reverence lotus flowers to the funeral pyre of the Glorious One Vipassī who had entered
parinibbāna. He lived on with that self-same pleasantly pious mind, as long as his life-span
lasted, and thereafter wandering through but good courses of existences, enjoyed many a time
two kinds of bliss, the divine and the human, was reborn in a family house, at the time of this our
self-enlightened Buddha; on having attained the age of intelligence, he came to have clear faith
in the master, became a monk in the dispensation, put forth effort and exertion, and became an
arahat before long even. The monastery of him as and when he took his residence here and ther;e
in such places as night rest, day sojourn and so on, was covered (or roofed) with lotus (paduma)
flowers; on that account, he was well-known as the thera Padumacchādaniya.

83. Having recollected his own former deed, he uttered a stanza, starting with Nibbūte
Lokanāthamhi, in order to make manifest the deed done by him formerly by way of mental
pleasure. There nibbute (when passed into nibbāna), when the Master passed into parinibbāna by
the extinguishment of aggregates (khandha); āropayim (I mounted), I reverentially offered to the
funeral pyre, when the body of the self-enlightened Buddha Vipassī was, brought on to the pile;
thus, is the meaning. The meaning in the remaining stanzas is but easy, because of the aforesaid
manner.

The Commentary on the biography

of the thera Padumacchādaniya
has ended.

*****

7. Commentary on Biography of
the thera Sayanadāyaka.

Stanzas starting with Siddhatthassa Bhagavata, constitute the biography of the venerable
thera Sayanadāyaka. This one also, having done devoted service toward former Buddhas,
accumulating meritorious deeds conducive towards escape from rounds of rebirth (vaţţa), in this
and that existence, was reborn in a certain family; at the time of the Glorious One Siddhattha; on
having attained the age of intelligence, he came to have clear faith in the master, had a couch
made for purpose of sleeping, with such material as elephant tusks gold and so on, spread on the
same with priceless variegated spreads (or counterpanes) and offered it reverentially to the
Glorious One. That Glorious One accepted the offering out of pity for the donor and enjoyed the
comfort of the couch. Due to that good deed, he enjoyed the divine and human bliss and was
reborn in a family house when this Buddha arose. On his having attained the age of intelligence,
he came to have clear faith in the dispensation (sāsana) of the Master, became a monk, started
developing clear insight (vipassanā), and became an arahat before long even. He became clearly
known as the thera Sayanadāyaka by the name of his deed done formerly.

80. One day, having recollected his own former deed, he became pleasant-minded and
uttered a stanza starting with Siddhatthassa Bhagavato in order to make manifest the deed done
by him formerly. All that is but easily comprehensible by following the trend of Pāļi method.

The commentary on the biography

of the thera Sayanadāyaka
has ended.

*****

8. Commentary on Biography of
the thera Cańkamanadāyaka.

Stanzas starting with Atthadassissa munino constitute the biography of the venerable thera
Cańkamanadāyaka. This venerable thera, having done devoted service toward former Buddhas,
accumulating meritorious deeds conducive towards escape from rounds of rebirths (vaţţa), in this
or that existence, was reborn in a family house, at the time of the Glorious One, atthadassī; on
having attained the age of intelligence, he came to have pious faith in the master; he had a
cloister, shining like a heap of silever, executed with well-placed all-round work on a high
foundation, made, spread over it white sand resembling pieces of pearl precious stanes
(muttadalla) and offered the same to the Glorious One. The Glorious One accepted the cloister,
made him, moreover, attain happiness of physical and mental concentration, and prophesied
thus: "This one will become a disciple of the Glorious One in the dispensation of Gotama in
future. On account of that merit, he oft and on wandered about his rounds of rebirths among
divine and human beings, enjoyed both kinds of bliss, was reborn in a family house when this
Buddha arose; on having attained his developed age, he came to be endowed with pious faith,
became a monk in the dispensation, before long attained arahatship, and became well-known as
the thera Cańkamanadāyaka, by the name of the meritorious deed done.

93. Having come to recollect the meritorious deed done by himself formerly, one day, he
became pleasure-minded and uttered a stanza starting with atthadassissa munino in order to make
manifest the deed done by him formerly. There, attahdassissa ;(of Attahdassī), He who sees and
notices the welfare; the connection (payojana), the increase, the mounting up nibbāna; thus,
Atthadassī (the seer of welfare); in other words, He is in the havit of seeing and knowing the
welfare of nibbāna; thus, Atthadassī; I had a cloister, joyful to the heart, adhering to the mind,
conducive towards devlopment, facilitating mind-fulness, made for that Glorious One, the sage
Atthadassī, who was endowed with knowledge of escape (mona); thus, is the connection. The
rest is but easily comprehensible by following the aforesaid method.

The commentary on the biography

of the thera cańkamanadāyaka
has ended.
 *****

9. Commentary on Biography of the

thera Subhadda.

Stanzas, starting with Padumuttaro Lokavidū, constitute the biography of the honourable
thera Subhadda. This one also, having done devoted service toward former Buddhas,
accumulating meritorious deeds for the purpose of achieving nibbāna, in this and that existence,
was reborn in a certain family home, endowed with wealth and pious faith, at the time of the
Glorious One Padumuttara; on having attained the age of intelligence, he was bound by the bond
of household, came to have pious faith in the three gems, noticed the Glorious One Padumuttara
lying on the couch of parinibbāna (all round passing away to nibbāna), saw also the assembled
divine beings of ten thousand universes (cakkavāļa), became pious-minded, and reverentially
offered sweet-scented flowers of many a such variety as Nigguņ̄di, keţaka, the blue (nīlaka)
āsoka, asita and so on. Having lived on as long as his life-span lasted, he, due to that act of merit,
having passed away thence, enjoyed celestial prosperity in such divine domains as Tusita and so
on, thereafter, enjoyed human prosperity among human-beings, and became honoured with
sweet-scented flowers wherever he was born. When, however, this Buddha appeared, he was
reborn in a wealthy family and on having attained the age of intelligence, although he came to
see disadvantage in sensual pleasures, he did not gain the sight of Buddha until the time when the
Glorious One was passing away into parinibbāna, became a monk only at the time when the
Glorious One was lying on the couch of parinibbāna, and attained arahatship. He was well-
known as Subhadda by the name of the meritorious deed done by him formerly.

101. On having recollected his own former deed, he uttered a stanza, starting with
Padumuttaro lokavidū in order to make manifest the deed done by him formerly by way of his
mental pleasure. It is but easy. Suņātha mamabhāsato :P: nibbāyissati'nāsavo, listen to what I say
:P: he being canker-free enters nibbāna; the Glorious One Padumuttara prophesied this while
lying on the couch of parinibbāna.

The commentary on the fifth turn

of recitation (bhāņavāra), has
ended.

115. He recit;e;d a stanza starting with pubbakammena samyutto, in order to show his own
proper attainment. Ekaggo, being of one-pointed mind; susamāhito (well concentrated) body and
mind calmed thus, is the meaning. Buddhassa oraso putto (the bosom son of Buddha) he who has
attained the fruition of arahatship, after listening to the admonishing advice that had gone with
the heart by the bosom of Buddha; thus, is the meaning. Dhammajomhi sunimmito (I am born of
well-created dhamma), I am and I do become one who had well accomplished all my duties, well
created by birth of noble one (ariya), which sprang up from the deed, the deed of mental exercise
9kammaţţhāna); thus, is the meaning.

116. Dhammarājam upagamma (having approached the king of truth (dhamma), having
approached and gone near the Glorious One, who by truth (dhamma), had become the reigning
king of all creatures; thus, is the meaning. Apucchim pañhamuttamam (I asked the most
excellent question), I asked question properly connected with such most excellent subjects as the
aggregates (khandha), the abodes of senses (āyatana), elements (dhātu), truths (sacca), dependent
originations (paţiccasamuppāda), and so on, thus, is the meaning. Kathayanto ca me pañham
(speaking also my question), speaking and explaining my question, this our Glorious One;
dhammasotam upānayi, led towards the stream of truth (dhamma), led near and entered the
current of and stream of truth (dhamma), reckoned as the element (dhātu), of absolute residue-
free nibbāna; thus, is the meaning.

118. Jalajuttamanāyako (the most excellent aquatic flower leader, named Padumuttara) the
made-up word having changed the consonant 'm' to 'y'; nibbāyi anupādāno (got extinguished
unattached) went invisible, was not apparent, entered nibbāna without-taking the five aggregates
(khandha), which are attachments; without being properly established anywhere also in such
worlds as the human world and so on; thus, is the meaning. Dipo va telasańkhayā (like the lamp
where oil had become well exhausted) he became extinguished like a lamp due to the absence of,
due to complete exhaustion of wick and oil; thus, is the connection.

119. Sattayojanikam āsi, the solid shrine made of gems of that Glorious One Padumuttara
who had entered parinibhāna was seven yojanas high; thus, is the meaning. Dhajam tattha
apūjesim (I offered with reverence a flag there) I offered with reverence a flag, pleasing to the
mind, good in all respects, entirely excellent there at the shrine; thus, is the meaning.

120. Kassapassa ca Buddhassa, of the Buddha Kassapa, beginning from the time of the
Glorious One Padumuttara, while wandering about my coming rounds of repeated rebirths, my
bosom son named Tissa was an heir in the dispensation of Buddha, the Conquerer, the chief
disciple of the self-enlightened Buddha kassapa; thus, is the connection.

121. Tassa hīnena manasā (by means of his low mind), by low and sinful (lāmaka) mind of
that son of mine, Tissa, the chief disciple; abhaddakam (bad) vācam, (word) abhāsim (I said) I
spoke such improper and inbefitting words as: "antako pacchimo, the end, the last", consequence
of that deed), due to clear maturity of that evil deed reckoned as slander to an arahat; pacchime
addasam jinam (I saw the conqueror at the last moment) I saw our self-enlightened Buddha
Gotama the conqueror of all Māras lying on the couch of parinibbāna, at the Sal grove, which
grew near the city of mallas at the time of His complete passing away at the all-round end,
finally; thus, is the meaning. There is reading also as: "Pacchā me āsi Bhaddaka, my Bhaddaka
became last". Pacchā (his last) at the time of ending of that Glorious One, at the time of nearness
to nibbāna; me (my) bhaddakam (good) āsi (was) there was my good and proper penetration into
the four noble truths thus, is the meaning.

122. Pabbājesi Mahāvīro (the great hero made me monk) the sage, who was of enormous
exertion, seeker of all creature's welfare, associated with pity to others, the conqueror of Māra,
still sleeping his last sleep, on the couch of parinibbāna, in the Sal grove, which turned out to be
near the country of Mallas made me a monk; thus, is the connection.

123. Ajjeva dānipabbajjā (monkhood now) this very ;day; even now, today, on the self same
day of the parinibbāna of the Glorious one was my monkhood; likewise even today was my
ordination; even today, there was the prainibbāna (complete passing away to nibbāna), of the
most excellent among bipeds in my presence; thus, is the connection. The rest is but easily
comprehensible.
 The commentary on the biography
of the thera Subhadda
has ended.

*****

10. Commentary on Biography of the

thera Cunda.

Stanzas, starting with Siddhatthassa Bhagavato, constitute the biography of the venerable
thera Cunda. This one also having a load of good deeds done accumulating meritorious deeds,
conducive towards esacpe from rounds of rebirths (vaţţa), in this and that existence, was reborn
in a wealthy ramily at the time of the Glorious One Siddhattha; on having attained the age of
intelligence, he came to have pious faith in the master, had a valuable gold container, studeed
with seven kinds of gems, made, covered it with jasmine flowers and reverentially offered the
same to the Glorious one. Those flowers went up by themselves into the sky and stationed
themselves in the shape of a canopy (or ceiling). Then the Glorious One prophesied about him,
thus:- "He will become a disciple named Cunda, in the dispensation of the Glorious One, Gotama
by name, in future". On account of that meritorious act, he passed away thence and spring up in
the divine world; in due course (or serially0 he enjoyed prosperity in the six divine-world of
sensual pleasures and having enjoyed the bliss of a world-king and so on among human-beings,
was reborn as the son of Rūpasārī in a brahmin family and became the youngest brother of the
thera Sāriputta when this Buddha arose. When he attained the age of intelligence because of the
excellence of growth, all-round leadership (parināha), beauty (or handsomeness) and age, they
gave him the name Cunda, changing the consonant 's' into 'c'. On his having attained the age of
puberty, he noticed the disadvantage in household life and advantage in renunciation, became a
monk in the presence of his borther thera, developed clear insight (vipassan) and soon attained
arahatship.

125. Having attained the fruition of arahatship, he one day came to recollect his own former
deed, became pleasure-minded and utered a stanza starting with Siddhatthassa Bhagavato in
order to make manifest the deed done by him formerly. The meaning of it has been but aforesaid.
The stanza starting with agghiyam also is but easy in meaning.

128. Vitiņņakańkho Sambuddho (the self-enlightened Buddha, devoid of doubt) the self-
enlightened Buddha free from suspicions, devoid of doubt because of having thrown away doubt
with the distinguished achievement of the noble path; tiņņoghehi purakkhato (making Himself in
the front of those who had crossed over the flood) keeping in front and surrounded by the
canker-free (arahats), who had crossed over the flood because of having crossed over the flood
because of having crossed over such four forms of flood as the flood of sensual pleasures and so
on, which had gone past; thus, is the meaning. The stanza of prophesy is but easy in meaning.

139. Upaţţhahim mahāvīram, I served the great hero; pattiyā (for the attainment of) for the
attainment of the most excellent benefit, nibbāna, I served and attended upon Buddha, the great
hero, because of making exertion with fulfillment of perfections for a hundred thousand aeons
over and above four innumerable aeons (kappa); thus, is the meaning. Aññe ca pesalebahū (many
other conscientious personages) not Buddha alone particularly did I serve but also many other
disciples who had attained topmost positions, possessed of moral precepts who were found of
their moral virtue; me my; bhātaram (brother) I attended upon the thera Sāriputta also; thus, is
the connection.

140. Bhātaram me upaţţhahitvā, having served my brother, upanāmesim (I offered); after

having attended upon my bother, after having done duties and proper duties, at the time of his
passing away to prainibbāna, because he died first, i collected and strewed his relics in my
begging bowl, and handed over to the eldest of the world, to Buddha, the big-bull of men; thus, is
the meaning.

141. Ubho hatthehi paggayha, having lifted up with both hands, aggasāvakam, the chief
disciple, kittayi, publicised; that Glorious one caught hold of that relic offered by me with both
His own hands in a proper manner, made manifest the thera Sāriputta in order to display that
relic properly; thus, is the meaning. The rest is but clear in meaning.

The commentary on the biography

of the thera Cunda
has ended.

6. Chapter on fan
1. Commentary on Biography of
the thera Vidhūpanadāyaka.

Stanzas starting with padumuttara Buddhassa constitute the biography of the venerable thera
Vidhūpanadāyaka. This one also having loaded up fully himself with meritorious deeds during
the dispensation of former excellent conquerors, accumulating meritorious deeds conducive
towards escape from his rounds of rebirths (vaţţa), in this and that existence, was reborn in a
family house, at the time of the Glorious One Padumuttara; on having attained the age of
intelligence, he became wealthy and full of pious faith in the Glorious One; piously pleased he
ha;d a ;fan amde of gold, silver, pearls and gems in the hot season and offered it to the Glorious
one. On account of that meritorious deed, he wandered about his rounds of rebirths among divine
and human-beings, enjoyed two kinds of prosperity, was reborn in a family house at the time
when our this self-enlightened Buddha arose; after having bound himslf down with the house
bondage, he noticed disadvantage in household life;, saw advantage in renunciation, became
endowed with pious faith, became a monk in the dispensation (sāsana), and soon came to be an
arahat.

1. Recollecting duly his own former deed, saying to himself thus:- "By doing what
meritorious deed has this transcendental prosperity been gained by me?, he came to know it
presently and uttered a stanza starting with Padumuttara Buddhassa in order to make manifest the
deed done by him formerly. The meaning of it has but been aforesaid. Bījanikā mayā dinnā. the
fan has been offered by me, distinctively they cause to extinquish heat of creatures burning with
heat, they produce cool breeze; thus bījanī, fan; the self-same fan is bījanikā, fan; that fan made
of seven kinds of gems, shining profusely have been caused to be made by me and offered by
;me; thus, is the meaning.
 The commentary on the biography of
the thera Vidhūpanadāyaka
has ended.

*****

2. Commentary on Biography of the

thera Sataramsī.

Stanzas starting with ucciyam selamāruyha constitute to the biography of the venerable thera
Sataramsī. This one also having done devoted service toward former Buddhas, accumulating
meritorious deeds, conducive towards escape from rounds of rebirth (vaţţa), in this and that
existence, was reborn in a brahmin family, at the time of the Gloriouse One Padumuttara; on
having attained the age of intelligence, he reached the further shore in Sanskrit gramma and the
three vedas, abandoned his household life, entered the forest, renounced the world as an ascetic
and took up his residence in the Himavanta. On that occasion, the Glorious One Padumuttara,
being desirous of solitude ascended a high hill and sat down resembling a burning mass of fire.
On seeing that Glorious One seated in that m;anner, the ascetic became pleasure-minded, raised
his clasped hands and made his praise in many a manner. On account of that meritorious act, he
passed away thence, enjoyed divine bliss among the six stages of divine-beings, thereafter, was
reborn and became a world-king, named, Sataramsī (a hundred rays), Having experienced tha;t
prosperity also for many a time, he was reborn in a family house, when this Buddha arose; he
renounced the world even at the age of seven, because of all-round maturity of knowledge, due
to the influence of the load of his merit formerly, and attained arahatship.

8-9. Recollecting thus:- "By means of what deed have I duly attained the tranquil path while
still seven ye;ars of age?", he came to find out under his very ;eyes, by means of his knowledge,
his former deed, became pleasure-minded and uttered a stanza startin;g with ucciyam
selamāruyha in order to make manifest by ;way of solemn utterance the deed done by him
formerly. There ucciyam (high) having ascended a high hill made of stone, Padumuttara sat
down; thus, is the connection. Pabbatassāvidūramhi (not far from the hill) at the place near the
hill where the Glorious One was seated; thus, is the meaning. Brāhmaņo mantapāragū (the
brahmin proficient in mantras) a brahmin who had reached the limit of extreme extremity and the
further shore of his three vedas reckoned as mantras; thus, is the meaning. This doctor of
mantras, thus, he points out to himself as if to another. Upaviţţham Mahāvīran (the great hero
who had entered) the Conqueror, possessed of heroism, seated on the hill; what distinction?
Devadevam, (god of gods) super-celestial One, of the entire six-stage sphere of sensual divine
beings and brahmās; narasobham (the big hull-man) the most excellent big bull of men;
lokanāyakam (the leader of the world) the transporter to nibbāna, leading the entire world of
creatures; añjalim, clasped hands, paggahetvāna, having lifted up, santhavim (I praised properly)
I ha;d the ten-fingers collected together to become a clasped container, properly placed on top of
my head and properly praised the glarious One; thus, is the connection.

12. Abhāsatha (said) He prophesied thus:- "He will become an arahat :P: on this account
namely: this; this one offered his clasped hands and so on". The rest is but clear in meaning.
 The commentary on the biography
of the thera Sataramsī
has ended.

*****

3. Commentary on Biography of the

thera Sayanadāyaka.

Stanzas, starting with Padumuttara Buddhassa constitute the commentary on the biography
of the venerable thera Sayanadāyaka. This one also having done devoted service toward former
Buddhas, accumulating meritorious deeds conducive towards escape from rounds of rebirths
(vaţţa), in this and that existence, was reborn in a family house at the time of the Glorious One
Padumuttara; after having attained the age of intelligence, he properly set up a house-hold life,
enjoyed prosperity, listened to the preaching of truth (dhamma) of the Master became full of
clear faith in the master, had a couch of great worth made of tusk, gold, silver, pearl, and ruby,
spread on it such spreads as chinese cloth, velvet and so on, and offered it to the Glorious One
for the purpose of sleeping on it. The Glorious One slept there, making his uplift. One account of
that act of merit he wandered about his rounds of rebirths, among divine and human beings,
enjoyed such prosperity as going through the sky, sleeping with comfort and so on, was reborn in
a wealthy family; when this Buddha arose; after having attain;ed the age of intelligence, he
listened to the preaching of truth (dhamma), of the Master, became pious-minded, made himself
a monk, developed clear insight (vipassanto), and became an arahat not long afterwards even.

20. After having recollected his own former deed, he became pleasure-minded and uttered
this stanza, starting with Padumuttara-Buddhassa in order to make manifest the deed done by
him formerly. The meaning of that stanza has but been aforesaid.

21. Sukhette bījasampadā (seed-success in a fertile field) just as the sown-seeds in a fertile
field endowed with such qualities as soft mud and so on, devoid of grass and garbage, produce a
bumper harvest of crops, exactly in the same way, the said offerings of charity, though they may
be small in quantity are of full fruition in the field of merit of pure recipient, bereft of grass and
garbage reckoned as one thousand five hundred such sorts of depravity (kilesa) as lust (rāga),
anger (dosa) and so on; thus, is the meaning. The rest is but easily comprhensible.

The commentary on the biographt

of the thera Sayanadāyaka
has ended.

*****

4. Commentary on Biography of the

thera Gandhodakiya.

Stanzas starting with Padumuttara Buddhassa constitute the biography of the venerable thera
Gandhodakiya. This one also having done devoted service toward former excellent sages,
accumulating meritorious deeds conducive towards escape from rounds of rebirth 9vaţţa) in this
and that existence, was reborn in a family house, at the time of the Glorious One Padumuttara;
when the Glorious One passed away into parinibbāna, he saw the residents of the city making
offering to the bodhi tree, filled up in variegate jars with sweet-scented water, a mixture of
sandal wood, camphor (kappura), agaru and so on and sprinkled the bodhi tree. At that moment
the rain poured down a heavy shower. Then, he died with the speed of lightning. On account of
that self-same meritorious act he was reborn in the divne world. Having stationed himself there
ven, he recited stanzas starting with "Aho Buddho, Aho dhammo! (Wonderful is Buddha,
wonderful is dhamma!) and so on. Having thus enjoyed prosperity among divine and human
beings, he, being clearly free from all-round heat, was happy wherever he was reborn since he
kept himself near cool condition, and was reborn in a family house when this Buddha arose; on
having attained the age of intelligence, he came to possess clear faith in the Master, becam;e a
monk, started to strive over mental exercise (kammaţţhāna) developed clear insight (vipassanā)
and very soon attained arahatship. He was well-known as the thera Gandhodakiya due to the
meritorious deed done formerly.

25. On having recollected his own former deed, one day, he became pleasure-minded and
uttered a stanza starting with Padumattarassa in order to make manifest the deed done by him
formerly. The meaning of it has but been aforesaid. mahābodhimaho ahu (there was the festival
of the big bodhi) there was reverential offering made to mahā-bodhi; thus, is the meaning.
Vicittam ghatamādāya (taking the variegated jar) having taken a jar, filled with sweet-scented
water, which was gracefully shining, since it was variegated with many a variety of
wrokmanship worked with gold; thus, is the meaning. Gandhodakamadāsaham (I offered sweet
scented water), I specially sprinkled with perfumed water; thus, is the meaning.

26. Nhānakāle ea bodhiyā (when the bodhi was bathed also) at the time of making
reverential offering to the bodhi tree; thus, is the meaning. Therest is but clear in meaning.

The commentary on the biography

of the thera Gandhodakiya
has ended.

*****

5. Commentary on Biography of the

thera Opavayha.

Stanzas starting with Padumuttara Buddhassa constitute the biography of the venerable thera
Opavayha. This one also, having done devoted service toward former Buddhas, accumulating
meritorious deeds conducive towards escape from rounds of repeated rebirths (vaţţa) in this and
that exis;tence, was reborn in a wealthy family when the sun-conqueror Padumuttara clearly
shone in the world; Having grown up in due course, he amassed much wealth, became highly
prosperous and while leading the life of a householder, he came to have clear faith in the
dispensation (sāsana) and because his faith in the master was abundant, he made a reverential
offering with a wellbred sindh horse. Having made the reverential offering however, he
considered thus:- "To monks beginning with Buddha such animals as elephants, horses and so on
are not appropriate; I shall offer proper commodities"; and having had that horse appraised he
offered fit and proper such robes as conventionalised velvet cloth, carpets and so on, and such
medicinal requisite as camphor (kappura) takkola and so on. On account of that act of merit, he
lived as long as his life-span lasted and having passed away thence, he enjoyed prosperity, being
endowed with many a such conveyance as elephants, horses and so on, among divine and
human-beings; and was reborn in a family house when this Buddha arose; On his having attained
the ag;e of intelligence, he was endowed with pious faith in the dispensation, became a monk,
took mental exercise (kammaţţhāna), developed spiritual insight (vipassanā), and established
himself in arahatship having gone through the noble paths in succession. He became well-known
as the thera Opavayha under the influence of the load of meritorious deed done by him.

33. Investigating thus: "Due to what reson, indeed, has this tranquil path been achieved by
me", he came to realise under his very eyes, by means of his knowledge, his former deed,
became pleasure-minded and uttered a stanza, starting with Padumuttara Buddhassa in order to
make manifest by way of a solemn utterance the deed done by him formerly. The meaning of it
has but been said. Ājānīya'madāsaham, I reverntially offered a well-bred most excellent horse of
Sindh origin; thus; is the meaning.

35. Sapattabhāro (the bearer of his own begging bowl) he, to whom there are loads of eight
requistes inclusive of his own begging bowl, is a sapattabhāra (burdened with his own bowl)
yoked with eight monk's requisites, thus, is the meaning.

36. Khamanīyamadāsaham, I offered to be congenial, such seeming minks' requisites as

robes and so on which are befittingly congenial; thus, is the meaning.

40. Carimo (the all-round end) attained extr;eme end, have become concluded; thus, is the
meaning. The rest is but easily comprhensible.

The commentary on the biography

of the thera Opavayha
has ended.

*****

6. Commentary on Biography of the

thera Saparivārāsana.

Stanzas starting with Padumuttara Buddhassa constitute the biography of the venrable thera
Saparivārāsana. This one also, having done dveoted service towards former Buddhas,
accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths
(vaţţa) in this and that existence, was reborn in the house of a wealthy family at the time of the
Glorious One Padumuttara; on having attained growth, he bec;ame full of pious faith in the
dispensation, and being of pious faith and believing in the fruition of charitable offering, offered
alms-food consisting of various topmost delicious meal to the Glorious One. Having made the
offering, however, he adorned the seating places for sitting down to eat meal in the eating hall
with such natural flowers as jasmine (sumana), garlands (mallikā) and so on. The Glorious One
also made His thanks-giving over his meal-offering. On accoung of that act, he wandered about
his rounds of rebirths among divine and human-beings, enjoyed many a variety of prosperity,
and was reborn in a wealthy family house, when this Buddha arose; growing up in due course, he
became a monk because of his pious faith and pleasing piety and became an arahat not very long
afterwards even.

43. Having thus attained the tranquil path, he realised his former deed when he investigated
(or examined) closely by means of his knowledge thus:- "By means of what meritorious deed,
indeed, has this tranquil path been duly attained by me". He became pleasure-minded and uttered
a stanza starting with Padumuttara Buddhassa in order to make manifest the deed done by him
formerly. The meaning of it has but been said. Piņ̄dapātam adādaham (I offered alms-food0,
having made morsels after morsels of lumps of food obtained here and there, the food becomes
duly drinkable and chewable and is piņ̄dapāta (alms-food); that alms-food I offered to the
Glorious One; I saw to it that Buddha ate it; thus, is the meaning.

44. Akittayipaņ̄dapātam (announced the alms-food_ Buddha made manifest the virtue and
benefit of the alms-food offered by me; thus, is the meaning.

48. Samvuto pātimokkhasmim (well-cotrolled in the disciplinary rules) well-controlled,

closed and properly covered with such moral precept as self-control according to disciplinary
rules leading to proper emancipation (pātimokkha); thus, is the meaning. Indriyesa ea pañcasu
(in the five controlling faculties also) guarded from such sensual objects as visible forms (rūpa)
and so on in the five controlling faculties and guarded was the moral precepts known as sense-
control (indriyasamvara) thus, is the meaning. The rest is but easy of comprehension.

The commentary on the biography

of the thera Saparivārāsana
has ended

*****

7. Commentary on Biography of the

thera Pañcadīpaka.

Stanzas starting with Padumuttara Buddhassa constitute the biography of the venerable thera
Pañcadīpaka. This one also having done devoted service toward former Buddhas and
accumulating meritorious deeds conducive towards escape from the rounds of repeated rebirths
(vaţţa), in all existences wherever he sprang up, was reborn in a family house, at the time of the
Glorious One Padumuttara; he grew up in due course, lived his household life, listened to the
preaching of truth (dhamma) by the Glorious One, became established in the right view, became
full of pious faith and pure piety, saw reverential offering to the bodhi tree being done (or made)
by a great (or big) body of men, himself had the bodhi tree surrounded and made reverential
offering of lighted lamps. On account of that meritorious act, he wandered about his rounds of
rebirths among divine and human-beings, enjoyed such prosperity as that of world-king and so
on, lived in such mansions as were endowed with shining brilliance, shining in every existence,
wherever he sprung up, was reborn in a wealthy family when this Buddha arose; on having
grown up, pious faith sprang up in him, he became a monk and not long after even, he became an
a;rahat. He was well-known as the thera Dīpaka, due to the consequence of his reverential
offering of lights.
 50. One day, he recollected his own former-deed, became pleasure-minded, and uttered a
stanza starting with Padumuttara Budhassa in order to make manifest the deed done by him,
formerly. The meaning of it has but been aforesaid. Ujudiţţhiahosaham (I was or became one of
straight view) having discarded crooked wrong view, I became one who attained right view, the
straight uncrooked path facing the direction of nibbāna; thus, is the meaning.

51. Padīpadāham pādāsim (I offered the charity of lighted lamps) here, it shines and
illuminates, thus, padīpa, lighted lamp; offering of it is padīpadāna, offering of lighted lamps. I
gave it, I made the reverential offering of lighted lamps; thus, is the meaning. The rest is but
clear in meaning, everywhere.

The commentary on the biography

of the thera Pañcadīpaka
has ended

*****

8. Commentary on Biography of the

thera Dhajadāyaka.

Stanzas starting with padumattara Buddhassa constitute the biography of the venerable thera
Dhajadāvaka. This one also having done devoted service toward former Buddhas, accumulating
meritorious deeds, conducive towards escape from rounds of rebirths (vaţţa) in this and that
existence, was reborn in a family house, at the time of the Glorious One Padumuttara; on having
grown up in due course, he developed pleasing faith in the Master, had a flag made of many a
piece of fine cloth and made reverential offering of flag. On account of that act of merit, he was
reborn in a family of high social status in e;very existen;ce he was born and became worthy of
reverential offering. Subsequently, he was reborn in a family house when this Buddha arose; on
his having grown up in due course, he developed a household of wife and children, he became
one of abundant wealth, possessed of fame, pious faith in the Master, clearly pious, and
abandoned his household life. Having renounced the world he became an arahat as a monk.

57. After having attained the fruition of arahatship, he recollected his former deed, became
pleasure-minded, and uttered a stanza starting with Padumuttara Buddhassa, in order to make
manifest the deed done by him formerly. Haţţho haţţhena cittena (glad and with joyful heart)
glad because of being yoked with mind accompanied by pleasure-mindedness, the body of all-
round full form and with mind joyful and contented because of the mind being associated with
pious faith; thus, is the meaning. Dhajamāropayim aham (I mounted the flag) it quivers, trebles
and shakes, thus dhaja (flag) that flag I mounted having hung at the top and tip of a bamboo pole
I reverentially offered it; thus, is the meaning.

68-59. Patitapattāni gaņhitvā (having seized the fallen leaves) having picked up the fallen
leaves of the bodhi tree, I cast them away outside; thus, is the meaning. Antosuddham
bahisuddham (pure in and out), He was pure from the mental body system of mind inside, as
well as such physical body constituents as eyes, ears and so on, outside; adhi (particularly),
distinctively; muttam (free), emancipated from depravity (kilesa), canker-free, resembling
Buddha face to face, the most excellent bodhi-tree; avandim (I adored), I paid my homage; thus,
is the meaning. The rest is but clear in meaning, everywhere.

The commentary on the biography

of the thera Dhajadayaka
has ended.

*****

9. Commentary on Biography of
the thera Paduma.

Stanzas starting with Catusaccam pakasanto constitute the biography of the venerable thera
Paduma. This one also, having done a load of merit in the presence of former Buddhas, was
reborn in a family house when the brillient light of truth (dhamma) was kept alight by the sage
Padumuttara; set up a household life and was well known as being endowed with prosperity. He
had believing faith in the Master, listened to the truth (dhamma), together with the massive
multitude of men, and stood holding a boquet of lotus flowers (paduma), together with a flag.
Along with the flag, the bouquet of lotus flowers trew themselves up into the sky. On having
seen tha;t strange phenomenon, he became excessively plreasure-minded. As long as his span of
life lasted he did good deeds and was reborn in heaven at the all-round end of his life, Like unto
a flag, he was well-known and honoured in the six sensual celestial worlds. He enjoyed divine
bliss as well as human bliss of world-king and was reborn in the house of a wealthy family
endowed with pious faith, when this Buddha arose. As he grew up in due course, pious faith
sprang up in him, he renounced the wrold at the age of five even; and but before long, became an
arahat, and well known as the thera Paduma, by the name of the meritorious deed done by him.

67. On having recollected his own former deed, he became pleasure-minded, uttered this
stanza starting with Catusaccam pakāsento in order to make manifest the deed done by him
formerly. There sacca (truth) true, unfalse, not distorted is truth (sacca) properly brought four
noble truths by way of pain (dukkha) origin of pain (samudaya), cessation of pain (norodha) and
the noble path (magga); making manifest that four-fold noble truth, making apparent in the
world; thus, is the meaning. Amatam vuţţhim (immortal rain) the rain of truth (dhamma),
showers, raining down the shower of beater or rain-like great immortal nibbāna, pouring that
rain-shower down, wetting this human world together with divine world, extinguishing the fire
of depravity (kilesa); thus, is the meaning.

68. Sadhajam padumam gayha (having taken the lotus flower with a flag), caught hold of the
bouquet of lotus flowers making the lotus one and the same together with the flag; thus, is the
meaning. Ād̄dhakose ţhito aham, I stood having lifted both up thus, is the meaning. The rest is
but clear in meaning everywhere.

The commentary on the biography

of the thera Paduma
has ended.

*****
 10. Commentary on Biography of
the thera Asananbodhiya.

Stanzas starting with Jātiyā Sattavassāham constitute the biography of the venerable thera
Asanabodhiya. This one, too, having done devoted service toward former Buddhas,
accumulating meritorious deeds conducive toward escape from rounds of rebirth (vaţţa), in this
and that existence, was reborn in a certain family-house, at the time of the Glorious One Tissa;
on having attained the growth of age, he gained bliss, became piuosly pleased with the
dispensation, took a fruit from the Asanabodhi tree, thereafter, taking the tiny sprout of bodhi he
planted a bodhi tree. In order that the plant may not die, he looked after it with such act as
sprinkling water and so on, and reverentially nurtured the tree. On account of that meritorious
act, he enjoyed bliss among divine and human-beings, and was reborn in a family house, when
this Buddha arose. Due to all-round maturity of his load of virtues, he became a monk while he
was still seven years of age and attained arahatship even on top of a razor; he was well-known as
the thera Asanabodhi, by the name of the meritorious deed done by him formerly.

78. On having recollected the load of his former meritorious deed, he became pleasure-
minded and uttered a stanza starting with jātiyā sattavasso'ham, in order to make manifest the
deed done by him formerly. There jātiyā (from birth) beginning from the time of coming out
from the mother's womb; thus, is the meaning. I, who was seven years old, who was all-round
filled with the gift of voice (sarado) met the Gloriouse One Tissa, the leader of the world; thus, is
connection. Pasannacitto sumano (pleasingly pious-minded and good-hearted) mannerly and
clearly pious, unperturbed and clearly unshaken-minded, good-hearted, excellent-minded, his
mind which goes well with delighted mind; thus, is the meaning.

79. Tissassāham Bhagavato (I to the Glorious One Tissa) three times born; thus, Tissa; He
sprang up and was born having become released from the womb of mother, from the nativity of a
human-being and from the five aggregates (khandha); Buddha was born; this, is the meaning. I
had the most excellent Asana bodhi tree of that eldest of the world, of such a Glorious One Tissa
planted; thus, is the connection.

80. Asanonāmadheyyena (bearing the name Asana) it was the Asana bodhi tree by the name
Asana on account of the designated name and name perception; Dharaņī ruhapādapo (the tree
planted in the earth) it bears creapers, trees, hills, rivers, oceans and so on; thus, dharaņī (earth).
What is that? It is pathavī (earth); it grows and gets established; thus, dharaņī ruho (grown on the
earth or ground); it drinks with its foot; thus pādapo (tree); it drinks the sprinkled water, and
carries or bears the taste and essence of water by means of its rod reckoned as foot; thus, is the
meaning. Grown on the ground it is, as well as drinks by means of foot; thus, dharanruhapādapo,
the tree grown on the ground. Paricarim (all-round walked about looked after), I nourished for
five years that most excellent Asanabodhi tree; thus, is the meaning.

81. Pupphitam Pādapamdisvā, on having seen the tree in bloom, abbhutam, strange; sakam
kammam, own act; pakittento publicising; on having seen the hair-bristling phenomenon, due to
awe-provoking flowers blossomed by the Asana bodhi nurtured by me, I went to the presence of
the most excellent Buddha in order to speak to Him about my own deed in the manner of
publicising the matter; thus, is the meaning. Therest is but clear in meaning, everywhere.
 The commentary on the biography
of the thera Asanabodhiya has
ended.

*****

7. Chapter on One's own thinking

1. Commentary on Biography of the

thera Sakacinteniya.

Stanzas, starting from Pavanam kānanam disvā. consitute the biography of the venerable
thera Sakacintaniya. This one also having done devoted service toward former Buddhas,
accumulating meritorious deeds conducive towards escape from rounds of rebirths (vaţţa), in this
and that existence, was reborn in a family house at the time of the Glorious One Vipassī; on
having grown up in due course, he was not within reach of the Glorious one during His life-time
because he sprang up at the all-round end of the life-span of that Glorious One, renounced the
world as an ascetic at the time of parinibbāna, lived in Himavanta, reached a secluded and
delightful froest, set up a sanshrine in that very hilly area, made the mind impression of the
Glorious One, and also considered it to be with relic, reverentially offered to it forest flowers and
was in the all-round habit of adoring it. On account of the act, he wandered about his rounds of
rebirths among divine and human beings, enjoyed in both the best heavenly bliss and the
prosperity of a world-king and was reborn in a family house when this Buddha arose; endowed
with wealth and pious faith he came to be pleasingly pious over the Master, because a monk and
an arahat with six sorts of higher knowledge.

1. On his having recollected his own former de;ed, he became delighted and uttered a stanza
starting with pavanam kānana disvā, in order to make manifest the deed done by him formerly.
There, pavanam (forest) the jungle strewn and scattered to become a forest in a manner, kānanam
(down-right despicable) treckless, transportless, ever abound with lions, tigers, orgres, demons
nad elephants, horses, garūda birds, and dragons; (or aboundant with crowds of sky-flying
sounding birds, dogs and cuckoos; appasaddam ;(little noise) free from sounds because of being
devoid of haman voice, that forest reckoned as Kānana, woodland; thus, is the meaning.
Anāvilam (undisturbed) no disturabance, devoid of danger; thus, is the meaning. isīnam
anuciņņam (followed by ascetics) pursued and hankered after by ;ascetice, reckoned as Buddhas,
silent buddhas, arahats and canker-free personages; thus, is the meaning. Āhutīnam paţiggaham
(acceptor of sacrificial offering) resembling the house of accepting reverential offering, which is
said to be sacred sacrifice (āhuna); thus, is the meaning.

2. Thūnam katvāna veļunā (having made a shrine with bamboo) having set up a shrine with
bamboo material (pesika); thus, is the meaning. Nānāpuppham samokirim (I strew down
properly different kinds of flowers) I strew down and reverentially offered many a variety of
such flowers as campaka and so on; thus, is the meaning. Sammukhā viya sambuddham (as if in
the very presence of the self-enlightened Buddha) as if in the presence of living Buddha;
nimmitam (created) the shrine made to spring up; abhi, distincitvely, (I adored) I paid may
distinctive homage; thus, is the meaningl. The rest is but easily comprehensible.
 The commentary on the biography
of the thera Sakacintaniya
has ended.

*****

2.Commentary on Biography of the

thera Avopupphiya.

Stanzas starting with Vihārā abhinikkhamma constitute the biography of the venerable thera
Avopupphiya. This one also having done devoted service toward former Buddhas, accumulating
meritorious deeds conducive towards escape from rounds of rebirth 9vaţţa), in this or that
existen;ce, was reborn in a family house at the time of the Glorious One Sikhī; on having
attained the age of intelligence he became endowed with pious faith, listened to the truth
(dhamma), got delighted, took in both hands diff;erent kinds of flowers, and distincitvely strewed
them over Buddha. On account of that act, he wandered about his rounds of rebirth among divine
and human-beings, enjoyed heavenly bliss and the prosparity of a world-king, was every where
revered, and was reborn in a family house when this Buddha arose; on his having grown up to
age he came to have pious faith in the dispensation, renounced the world and became an arahat
not long afterwards even. Ā, from all round, it opens and illumines; thus, ākāso (sky); he was
well-known as Avopupphiya thera because of scattering down of flowers in that sky.

7. Having thus attained the tranquil path, he recollected his own former deed became
pleasure-minded and uttered a stanza starting with vihārā abhinikkhamitvā in order to make
manifest the deed done by him formerly. There, vihārā (from nonastery) distinctively carries,
brings (or makes) to turn out one's body not to be falling, by means of four kinds of postures
(iriyāpatha); thus, vihāra, (monastery); from that monastery; abhi, distinctly, nikkhamma, having
come out; abbhuţţhāsi ca cańkamati (rose up as well as walked to and fro) for the purpose of
walking to and fro, he rose up distinctly on the cloister of sixty cubits, he ascended; thus, is the
meaning. Catusaccam pakāsento (in order to make clear the four noble truths) walking to and fro
on that cloister, demonstrating, making manifest the four noble truths reckoned as pain (dukkha),
origin of pain, (samudaya) cessation of pain (nirodha) and the noble path, showing, analysing
clearly, making nibbāna (the immortal path) manifest, walks to and fro there; thus, is the
connection.

8. Sikhissa giramaññāya, Buddhaseţţhassa tādino (having come to know the speech of the
such most excellent as Buddha Sikhī) having known and understood the speaking sound and
vocal voice of Buddha Sikkhī, endowed with such most excellent qualities; nānā puppham
gahetvāna (having taken different kinds of flower) having taken and brought many a such flower
as: nāga, pannāga, and so on; ākāsamhi samokirim (I scattered down properly in the sky) I
scattered down and reverentially offered in the sky over the head of the promenading Glorious
One.

9. Tena kammena dvipadinda (O Sovereign of bipeds! on account of that act) O ruler and
main chief of such two-legged creatures as divinities, Brahmā and human beings! narāsabha (O
big-bullman!) O you, who had become the big bull among men! Pattomhi acalam ţhānam (I
attained the unshaken place) having become a monk in your presence, I am and I have become
one who had ;attained nibbāna, the unshakable place; hitvā jayaparājayam (having forsaken
victory and defeat) having abandoned victory also reckoned as divine and human bliss, and
having discarded defeat reckoned as four painful forms of purgatory, I am one who has attained
nibbāna; thus, is the meaning. The rest ;i;s but easily comprehensible.

The commentary on the biography

of the thera Avopupphiya
has ended.

*****

3.Commentary on Biography of the

thera Paccāgamaniya.

Stanzas starting with Sindhuyānadiyātīre, constitute the biography of the venerable thera
Paccāgamaniya. This one also, haveing done devoted service toward former Buddhas,
accumulating meritorious deeds, conducive towards escape from rounds of repeated rebirths
(vaţţa) in this or that existence, was reborn in the womb of a cakkavāka bir;d near the riv;er
Sindhu at the time of the Glorious One Vipassī; because the bird was yoked with the load of
former deeds, it did not eat living creatures, or insects, wandered about eating moss only. At that
moment, that bird saw the Glorious One in brillient splendour, became pious-minded, cut off Sal
flowers from the Sal tree by means of its beak, came near Buddha and reverentially offered the
flowers. On account of that very pious mind, it passed away thence, sprang up in the divine
world, injoyed oft and on subsequently the bliss of six stages of sensual divine states and having
passed away thence he sprang up in the world of human beings, enjoyed such prosperity as that
of the world-king, and so on, was reborn in a family house when this Buddha arose; on his
having attained the age of intelligence, he was of clear pious-faith in the Master due to the
influence of his former deed, became a monk and before long became an arahat. He was well-
known as the thera Paccāgamaniya by the name of the former merit because when he was a
cakkavāka bird, it saw the Glorious One, went somewhere, brought flowers and reverentially
offered them.

13. On having recollected his own former deed, he became delighted and uttered a stanza,
starting with Sindhuyā nadiyā tīre, in order to make manifest the deed done by him formerly. It
quakes and shakes making cool sound, thus Sindhu (the shaking sound of coolness); it roars, it
goes making sound; thus, andī (river). Cakkavāko aham tadā, I was then a bird, cakkavāka; it
swims, flies and goes swiftly either in water or on land or in the sky similar to the wheel going
quickly; thus cakkavāka; at that time when I am the Glorious One Vipassī I ;was a Cakkavāka
bird; thus, is the meaning. Suddha-sevāla-bhakkho'ham (I was an eater of pure moss) I lived
eating only clean moss, because of not being mixed with other forms of pasture; pāpesu ca
susaññato (well-controlled with regard evil deeds) I am well-disciplined, well-controlled with
regard three doors properly controlled in the matter of doing evil deeds under the influence of
former propensity (vāsanā, proclivity).

14. Addasam virojam Buddham (I saw the stainless Buddha) I saw and caught sight of
Buddha, free from stain, devoid of depravity, owing to being free from lust (rāga), hatred (dosa)
and delusion (moha); gaccahantam anilañjase (going in the sky) Buddha going by the air-journey
in the sky; tuņ̄dena (by beak) with my mouth-beak; sālam, the Sal flower; paggayha, having
lifted up; Vipassissa'bhiropayim (I had them mounted towards Vipassī) I offered with rev;erence
to the Glorious One Vipassī; thus, is the meaning. The rest is but easily comprehensible.

The commentary on the biography

of the thera Paccagamanīya
has ended.

*****

4. Commentary on Biography of
thera Parappasādaka.

Stanzas starting with Usabham pavaramvīram constitute the biography of the venerable
thera Parappasādaka. This one also having done devoted service toward former Buddhas,
accumulating meritorious deeds conducive towards escape from the rounds of rebirths (vaţţa) in
this and that existence, was reborn in a brahmin family at the time of the Glorious One
Siddhattha; he became proficient in the three vedas together with the fifth text Itihāsa (traditional
lore), was one who could recite the verse and explain facts, together with nighaņ̄du and Keţubha
which he knew all divisions along with the alphabets and divisions or diversions, and efficient in
worldly science, lokāyata, and in the characteristics of a great man, well-known as Sela brahmin
by name; on catching sight of the Glorious One Siddhattha, who was seen by himself gracefully
shining with thirtytwo characteristic ****(Pg.168) and eighty minor marks of a great man, he
became purely pious-minded and made manifest his praise by many a circumstance and by
means of many an illustration. On account of that act of merit, he enjoyed the bliss of six stages
of divine sensual pleasure, the prosperity of sakka, Māra and so on in the divine world, enjoyed
;(or experienced) the prosperity of world king among human-beings, was reborn in a wealthy
family-house; on having attained the age of intelligence, he became piously pleased with the
Master, renounced the world and before long even, became a canker-free arahat who had attained
four kinds of analytical knowledge and six sorts of higher knowledge. He became well-known as
the thera Parappasādaka, because of his making the minds of all creatures pleasingly pious by
means of his praise of Buddha.

20. One day, on having recollected his own former deed he became delighted and recited a
stanza, starting with usabham pavaram vīram making manifest the deed done by him previously.
There, Usabham, bull, vasabha, nisabha, visabha and āsabha; thus, are four eldest male bulls.
There, vasabha bull is the eldest of a hundred cattle; nisabha is the eldest of a thousand cattle;
āsabho is the eldest of a hundred thousand crores of cattle; in making praise of any one
whoseever the wise brahmins who are muc learned make praise by w;ay of his individual
knowledge. There is not a single one who is capable of making praise in all manner, however, of
Buddhas; Buddha, indeed, is incomparable. Indeed, it has been said thus:

"Buddha also would speak in praise of Buddha;

if for an aeon (kappa), even, He were to speak
of another Buddha, the long long interval of
seon (kappa), might get exhausted but the
 praise of Tathāgata would not come to an end;"

thus, was the beginning. This brahmin also, said starting with "Usabha, bull", although he should
say "Āsabha, biggest bull", by way of mouth mounting (mukhārūlha), and by way of definite
pleasing piety. Selectable and wishable; thus, is varo, excellent; because of making exertion in
many a hundred thousand aeons (kappa), is vīra; seeks and goes in quest of such great mass as
that of moral precepts and so on, that Mahesim (great seeker) Buddha; having conquered such
Māras as depravity (kilesa), aggregates (khandha) Māra and so on, distinctly; thus, vijitāvī; that
Vijitāvīnam (that conqueror) self-enlightened Buddha. Suvaņņavaņņam (gold colour) of
whoseover self-enlightened Buddha is similar to the colour of gold, that golden complexioned
one; on having seen that golden complexioned self-enlightened Buddha, who, namely, is that
creature, who does not become pleasingly pious.

The commentary on the biography of

the thera Parappasādaka
has ended.

*****

5. Commentary on Biography of the

thera Bhisadāyaka.

Stanzas starting with Vessabhū nāma nāmena constitute the biography of the venerable thera
Bhisadāyaka. This one also having done devoted service toward fromer Buddhas, accumulating
meritorious deeds, conducive toward escape from the rounds of repeated rebirths (vaţţa) in this
and that existence, was reborn in the womb of an elephant in the Himavanta and lived there at
the time of the Glorious One Vessavhū. On that occasion, the Glorious One Vessabhū, being
desirous of sclitude, went to Himavanta. On having met that Glorious One, that elephant became
pious-minded took hold of lotus stalks and roots and catered the Glorious One. On account of
that act of merit, he passed away from the life of elephant, sprang up in the divine world, there
enjoyed the prosperity of six stages of sensual divine world, came to human existence, enjoyed
such prosperity as that of world-king and was reborn in a certain wealthy family when this
Buddha arose; because of the strength of his former propensity 9vāsanā, proclivity) he happened
to be of pleasingly pious faith in the master, became a monk and not long afterwards even,
attained arahatship. He was well known as Bhisadāyaka thera, by the name of his good deed
done by him formerly.

29. On having recollected his former deed he uttered a stanza starting with Vessabhū nāma
nāmena in order to show the deed done by him formerly. There, vessabhū (Buddha Vessabhū),
He outgoes and go beyond merchant; in other words, overcomes and overwhelms merchants,
mercantile work or sensual (lust (rāga), and so on or such parformances as meritorious acts and
so on or material (vaţţhu) sensual pleasures and sensual pleasures of depravity (kilesa); thus,
Vessabhū (the conqueror over the afore said merchants etc.), that Glorious One known by the
name of Vessabhū. Isinam tatiyo ahū (was the third of ascetics), he seeks and goes in quest of
meritorious deeds); thus, isi (sage); "Vipassī, Sikhī, Vessabhū, because of having been said thus,
He became the third ascetic (or sage), the third Glorious One; thus, is the meaning. Kāhanam
vanamoggayha (having plunged into the forest), having dived, He entered the forest reckoned as
kānana (woody area); thus, is the meaning.

30. Bhisamulālam gaņhitvā (having caught hold of lotus along with stalk and root), it
crushes, haresses, destroys the hunger of bipeds and quadrupeds, thus bhisa (lotus-food); what is
that? The lotus-eatable (padumakanda), the eatable-lotus and eatable-root (eatable-lotus) having
taken that eatable-lotus (bhisamūļālam); thus, is the meaning.

31. Karena ca parāmaţţho (felt by means of the hand) that charity offered by me;
Vessabhūvara Buddhinā (by the excellent Buddha Vessabhu) there was proper touch done and
contact made by means of palm-surface of the hand by the most excellent Buddha Vessabhū.
Sukhāham nābhijānāmi, samam tena kutottari? (I do not remember such happiness as was equal
to it); where can (or how can) there be any matter better than that?) Equal to that happiness, I do
not remember as to where (or whence) the happiness is that is superior to, over and above of, and
exceeding that happiness; thus, is the meaning. The rest is easily comprehensible, following the
method.

The commentary on the biography

of the thera Bhisadāyaka
has ended.

*****

6. Commentary of Biography of the

thera Sucintita.

Stanzas, starting with Giriduggacano āsim constitute the biography of the venerable thera
Sucintita. This one also having done devoted service toward former Buddhas, accumulating
meritorious deeds conducive towards escape from the rounds of repeated rebirths (vaţţa) in this
and that existence, was reborn in the family of a hunter in the region of Himavanta at the time of
the Glorious One Atthadassī and lived by killing and eating deer, hog and so on. At that time, the
Leader of the world went to Himavanta in connection with the uplift of the world, and His
sympathy with creatures. Then that hunter met the Glorious One!, became pleasingly pious-
minded, and offered excellent relishing meat brought for his own eating. The Glorious One
accepted the offering out of compassion for him; He ate that meat, said words of thanks and
made His departure. On account of that self-same act of merit and that very pleasingly pious-
mindedness, he passed away thence, wandered about his rounds of rebirths, in good courses
(sugatesu, in excellent existences), enjoyed the prosperity of six stages of the divine world of
sensual pleasures, experienced among men such sorts of prosperity as a world-king's and so on,
was reborn in a family house when this Buddha arose; became to have pleasingly pious faith in
the Master, renounced the world and before long even, became an arahat,

36. Having attained such distinguished attainment as the four kinds of analytical knowledge
and five kinds of super (or higher) knowledge, he recollected his own former deed, became
delighted and uttered a stanza, starting with gigiduggacaro āsim in order to make manifest the
deed done by him formerly. It echoes and makes sound; thus, giri (hill); what is that? It is the hill
made up of stone and earth; going with difficulty and distress is dugga (difficult going); hard
going with hills is giridugga, the hill difficult to negotiate; hard-going; thus, is the meaning. I
was a wanderer in the hills, the difficult-going hills and practiser of moral precepts. Abhijāto va
kesarī (like the distinctly-born lion), I wandered about in the difficult-going hills resembling a
maned lion, born and sprung up with distinction; thus, is the meaning.

40. Giriduggam pavisim aham (I entered the difficult-going hill) I then became pleasure-
minded and full of zest (pīti) with that offering of meat, entered the inner section of the hill. The
rest is but easy in meaning.

The commentary on the biography

of the thera Sucintita has
ended.

*****

7. Commentary on Biography of the

thera Vatthadāyaka.
Stanzas starting with Pakkhijjāto tadā āsim constitute the biography of the venerable thera
Vatthadāyaka. This one also having done devoted service toward former Buddhas, accumulating
meritorious deeds conducive towards escape from his rounds of repeated rebirths (vaţţa) in this
and that existence, was reborn in the womb of a garūda bird, at the time of the Glorious One
atthadassī. On having seen the Glorious One Atthadassī, who was goint to the Gandhamādana
hill, he became pleasingly pious-minded, forsook his appearance of garūda-cird, created the
guise of a lad, took along with him very costly divine (or celestial) clothes and reverentially
offered it to the Glorious One. That Glorious one also accepted it, spoke words of thanks and
took His departure. The bird spent his time with that self-same pious-mindedness, lived on as
long as his life-span lasted, passed away thence, was reborn in the divine world, wandered about
his rounds of existence the;re, oft and on, experienced the benefits of merit, thereafter, enjoyed
the human-prosperity among human-beings; every where highly costly garments and ornaments
were obtained; thereafter, in every existence, he sprang up, he lived under the shade of clothes
wherever he went; he was later reborn in a family house when this Buddha arose; on his having
attained the age of intelligence, he came to possess pious faith in the Master, renounced the
world, and not long after even, became canker-free, having attained six sorts of super-
knowledge. He became well-known as Vatthadāyaka thera, by the name of the meritorious deed
done by him formerly.

45. Having recollected his own former deed, he became pleasure-minded and ut;tered a
stanza starting with pakkhijāto tadā āsim in order to make manifest the deed done by him
formerly. There, pakkhijāto (born as winged animal), a bird goes up and flies with this; thus,
pakkha (wings); to it there are wings; thus pakkhī (wing-possessor); born and sprung up in the
womb of a bird; thus, is the meaning. Supaņņa (garūda bird), he, whose wings are excellent is
supaņņa, good-winged; the great bearer of brightly shining wings , of gold-colour which seizes
(or catches hold of) the wind (or breeze); thus, is the meaning. Garuļādhipo (garūda-king) they
swallow heavy load of stone for the purpose of seizing dragons; thus, garuļa (big bird); the chief
and king of garūdas; thus, is garuļadhipo; I saw the stainless Buddha; thus, is the connection.
 the commentary on the biography of
the thera Vatthadāyaka has
ended.

*****

8. Commentary on Biography of the

thera Ambadāyaka.

Stanzas starting with Anomadassī Bhagavā constitute the biography of the venerable thera
Ambadāyaka. This one also, having done devoted service toward former Buddhas, accumulating
meritorious deeds conducive towards escape from rounds of repeated rebirths (vaţţa) in this or
that existence, was reborn in the womb of a monkey at the time of the Glorious One
Anomadassī, and properly lived having become the monarch of monkeys in the Himavanta
region. On that occasion, the Glorious One Anomadassī went to Himavanta out of compassion
for the monkey-king. Then, on having seen the Glorious One, that monkey-king became
pleasingly pious-minded and offered very sweet mango fruits together with a small quantity of
honey to Him. Then, the Glorious On ate them all while the monkey was still looking on even,
said words of thanks, and made His departure. Then,the monkey became delighted in mind and
joyful at heart, lived on as long as his life-span lasted with that self-same zest and delight, passed
away thence, was reborn in the divine world, enjoyed bliss there, oft and on, experienced hu;man
prosperity among men, was reborn in a wealthy family-house, when this Buddha arose, had
pleasing faith in the Master, renounced the world and became one who had attained six sorts of
higher knowledge. He was well-known as Ambadāyakathera by the name of his former
meritorious deed.

53. Subsequently, he noticed the seed of the meritorious deed done by himself, became
delighted and uttered a stanza beginning with Anomadassī Bhagavā, in order to make manifest
the deed done by himself formerly. Mettāya aphari loke appamāne nirupadhi (He pervaded the
world with *****(Pg.176) loving kindness) without substratum of exis;tence immeasurably; that
Glorious One pervaded, spread and developed with love and heart of loving kindness having
made free from substratum of existence with such saying as "May they be happy" and so on,
towards the whole world and numberless living-beings; thus, is the meaning.

54. Kapi aham tadā āsim (I was then a monkey), at the time of His coming then I was a
monkey-king; thus, is the meaning.

The Commentary on the biography

of the thera Ambadāyaka
has ended.

*****

9. Commentary on Biography
of the thera Sumana.
 Stanzas starting with Sumana nāma nāmena constiture the biography of the venerable thera
Sumana. This one also, having done devoted service toward former Buddhas, accumulating
meritorious deeds conducive towards escape from rounds of rebirth (vaţţa) in this and that
existence, was rekborn in a family house of a garland-maker at the time of the Glorious One
Sikhi, grew up in due course, becam;e full of pious faith in the Glorious One, with his mind
pleasingly pious, he caught hold of handfuls of jasmine flowers and offered them reverentially.
On account of that act of merit he enjoyed two kinds of prosperity among divine and human
beings, was reborn in a family house when this Buddha arose, grew up in due course, developed
himself with wife and children, became well-known by the name of Sumana, had pleasingly
pious faith in the Master, renounced the world, and not long afterwards even, he became an
arahat.

62. Having become an arahat, he recollected his own former deed, became pleasure-minded,
uttered a stanza, starting with sumanonāma nāmena, in order to make manifest the deed done by
himself formerly. He, to whom there is excellent mind and good heart, is Sumana (good mind) at
that time I was a garland maker (or a florist) named Sumana, by the name connected with mind
of abundantly pious faith and clear piety.

63. Sikhino Lokabandhuno, to Sikhi, the kinsman of the world; he shows crest and head,
thus Sikhi; Crested One; in other woras, eats and destroys self-connections properly connected,
thus Sikhi, Crested One; just as a flame of fire shines, becomes apparent, the flame burns leaves,
grass, fuel, yeelow or pale wood or leaves and so on, so also this Glorious One shines with rays
of such colours as blue, yellow and so on, became apparent in the residential abode of the whole
world; he had all kinds of depravity (kilesa) which had reached his own bodily system, dried up,
destroyed and burnt up; thus, the word-name, naming act and bearing of name; to that Sikhi; the
relative kinsman of the whole world; thus, okabandhu (world kinsman)); abhiropayim (I had it
mounted distinctly) I reverentially offered jasmin flowers to that Glorious (One Sikhi, the
kinsman of the world; thus, is the meaning.

The commentary on the biography

of the thera Sumana
has ended.

*****

10. Commentary on Biography

of Pupphacańkotiyathera

Stanzas starting with Abhītarūpam sīham va, constitute the biography of the venerable thera
Pupphacańkotiya. This one also, having done devoted service toward former Buddhas,
accumulating meritorious deeds, conducive towards escape from the rounds of repeated rebirths
(vaţţa) in this and that existence, was reborn in a tamily house, at the time of the Glorious One
Sikhi; on having attained the age of intelligence, he became endowed with abundant wealth,
came to have pleasingly pious faith in the Master, filled up a casket with plucked choice-Anoja
flowers, reverentially offered the flower-casket to the Glorious One in order to demostrate his
manner of pleasing piety, and made his aspiration thus:- "O Glorious One! As a result of this
offering, may I be of gold complexion wherever I would be reborn, be revered, and may I attain
Nibbāna. On account of that meritorious act, he was reborn among divine and human-beings,
became revered every where, and was of gold complexion and distinct handsomeness.
Subsequently, he was reborn in a family-house endowed with wealth, when this Buddha arose;
when he grew up he came to have pious faith in the Master, renounced the world, developed
clear insight (vipassanā), and became an arahat not long afterwards even.

68-69. Having attained the fruition of arahatship, he recollected his own former deed
became delighted and uttered a stanza, starting with Abhītarūpam sīham va, in order to make
manifest the deed done by him formerly. There, sīha (lion), it overwholms and penetrates into
such creatures as bipeds, quadrupeds and so on; thus sīha; abhītarūpo (looks unafraid), has the
nature of being fearless; I offered with reverence the One seated similar to that naturally fearless
lion; thus, is the connection. Pavaram, excellent, Sikhim (the Glorious One Sikhi) like unto the
garūda-king, chief of winged animals or birds, like unto the most excellent tiger-king; like unto
the distinctly born, mane-lion distinguished among lions, the refuge of the three worlds. How did
He become? Sikhi, who was seated unconquered by such enemies as the aggregates (khandha),
hāra and so on, free from craving (ejā), devoid of depravity (kilesa); thus, is the connection.
Māraņanaggam (chief of assassins), the chief to those killers, the best and chief in killing, drying
up and crushing all kinds of depravity (kilesa), although there exist silent buddhas and disciples
of Buddha for the purpose; thus, is the meaning. Bhikkhusamghapurakkhatam (made forefront of
the clergy of bhikkhus); Sikhi who was seated bei;g surrounded by clergy of bhikkhus; thus, is
the connection.

70. Cańkotakeţhapetvāna, having put it in the casket, samokirim (I properly scattered down),
I reverentially offered to the most excellent self-enlightened Buddha Sikhi after filling up the
most excellent Anoja flowers in a casket.

The Commentary on the biography

of the thera Pupphacańkotiya
has ended.

*****

8. Chapter on Nagasamāla
1. Commentary on Biography of
thera Nāgasamala.

Stanzas starting with Āpāţalim aham puppham constitute the biography of the venerable
thera nāgasamālaka. This one also, having done devoted service toward former Buddhas,
accumulating meritorious deeds conducive towards escape from rounds of rebirths 9vaţţa) in this
and that existence, was reborn in a family-house at the time of the Glorious One Sikhi; on having
attained the age of intelligence, be set up a house-hold life properly but not gaining the society of
suitable good people, did not do any such deed as seeing, hearing, making reverential offering to
the Master while the latter was still alive, but on the demise of that Glorious One, he treasured
the corporeal relics of that Glorious One, made his mind full of pious faith in the shrine set up,
reverntially offered to it Pāţali flowers, aroused his delightful mind, lived on as long as his life-
span lasted, died thence with that very pleasingly pious mind, enjoyed bliss in such six divine
worlds as Tusita and so on, subsequently experienced human prosperity among human-beings,
was reborn in a family-house when this Buddha arose; on having attained the age of intelligence
he became the recipient of the name given by parents as nāgasamālo, because of the fact that his
body resembles the ten;der leaves of the nāga tree having pleasingly pious faith in the Glorious
One, he renounced the world and before long even, he became an arahat.

1. Later on, having recollected his own former deed, became delighted and uttered a stanza,
starting with āpāţalim aham puppham, in order to make manifest the deed done by him formerly.
There, āpāţalim, as far as Pāţali flower, abhiropesim (I had it distinctly mounted) from all sides,
or with respect, taking the Pāţali flower, I reverentially offered it at the shrine; thus, is the
meaning. Ujjhitam sumahāpathe (laid upon the good high-way) for the purpose of paying
homage and making reverential offering of all the residents of the city the high-way in the
middle of the city, the road had been raised and paved, finished with the work of laying bricks;
thus, is the meaning. The rest is but easily comprehensible because of the aforesaid method as
well as because of the meaning being clear.

The Commentary on the biography

of the thera Nāgasamāla
has ended.

*****

2. Commentary on Biography of
the thera Padasaññaka.

Stanzas starting with Akkantañ ca padam disvā constitute the biography of the venerable
thera Padasaññaka. This one also, having done devoted service toward former Buddhas,
accumulating meritirious deeds, conducive towards escape from rounds of rebirth (vaţţa) in any
and every existence, wherever he sprang up, was reborn in the house of a devotee endowed with
pious faith at the time of the Glorious One Tissa; on having attained the age of intelligence, he
came to have pious faith in the thr;ee gems, saw the foot-shrine (padacetiyam), shown by the
Glorious One to him out of compsssion for him, became pleasingly pious and hair-bristled, and
made in abundance of paying homage, giving reverential offering, and so on, On account of that
self-same good act of merit in that very fertile field, he passed away thence and was reborn in
heaven. Having enjoyed divine bliss there, he was reborn subsequently among human-beings,
experienced all kinds of human prosperity, and when this Buddha arose, he was reborn in a
wealthy family; on growing up, there sprang up in him pious faith, renounced the world, and
became an arahat, not long afterwards, even. He was well-known as Padasaññaka thera, by the
name of his meritorious deed done previously.

5. One day, having recollected his own former deed, he uttered a stanza starting with
Akkantañ ca padamdisvā, in order to make manifest the deed done by him formerly. There,
akkantam (treading upon), tread upon and shown; the going of all Buddhas at all times was but
above four fingers; this one, however, knowing the state of his being endowed with pious faith
Buddha showed him the foot-shrine with the idea "Let this one see this"; therefore, he developed
pious faith in tha;t shrine and made his such personal reverence as paying homage, reverential
offering and so on; thus, is the meaning. The rest is but easy in meaning everyhere.
 The Commentary on the biography
of the thera Padasaññaka
has ended.

*****

3. Commentary on Biography of
the thera Buddhasaññaka.

Stanzas starting with Dumagge pamsukūlikam consititute the biography of the venerable
thera Buddhasaññaka. This one also, having done devoted service toward former Buddhas,
accumulating meritorious deeds conducive towards escape from rounds of rebirth (vaţţa) in this
or that existence, was reborn in a family-house, at the time of the Glorious One Tissa; on having
grown up, there was born in him pious faith, noticed the ragged refuse-robe (pamsukūla) of the
Glorious One tangled on the top of a tree, became pleasingly pious-minded, considered it to be
the insignia of arahatship (arahaddhaja), and made such personal reverence as paying homage,
giving reverential offering and so on. On account of that meritorious act, he enjoyed the divine
and human bliss, was reborn in a wealthy family when this Buddha arose; there sprang up in him
believing faith, he consequently renounced the world, and became an arahat before long even.

9. Having attained and achieved arahatship, he recollected his own former deed, became
delighted and uttered a stanza, starting with Dumagge pamsukūlikam in order to make manifest
the deed done by him formerly. There, it quakes and trembles; thus duma (tree; or it milks, fills
the sky surface; thus, duma (tree); the topmost (or tip-end) of a tree; thus, dumaggo (tree top); on
that tree-top. It goes towards the state of ungracefulness, being loathsome like unto earth; thus,
pamsukūla, )loathsome earth); the self-same dust-heap is pamsukūlika, (the product of dust
heap); avandim (I paid homage) on having seen the dust-heap robe (pamsukūla), tangled on the
tree-top, I lifted up my clasped hands and paid my homage to that ragged raiment (pamsukūla);
thus, is the meaning. Tam is but a particle (nipāta); the rest is but easy of meaning everywhere.

The Commentary on the biography

of the thera Buddhasañña
has ended.

*****

4. Commentary on Biography of
the thera Bhisāluvadāyaka.

Stanzas starting with Kānanam vanamoggayha constitute the biography of the venerable
thera Bhisāluvadāyaka. This one also, having done devoted service toward former Buddhas,
accumulating meritorious deeds, conducive towards escape from the rounds of repeated rebirths
(vaţţa) in this or that existence, he was living in a forest abode near the Himavanta, nourishing
himself with forest fruits and roots, when he met the Glorious One Vipassī who had come by
way of solitude; thereupon, he bec;ame pious-minded, and offered Him five lotus stalks
(bhisāluva). In order to make his mind pleasingly pious, the Glorious One ate them while he was
still looking one. With that pleasingly pious mind he died and after having enjoyed prosperity in
such divine worlds as Tusita and so on, and later having experienced human prosperity also, was
reborn in a family-house, when this Buddha arose. Having attained to prosperous wealth, he
forsook his wealth, became a monk in the dispensation and attained arahatship not long
afterwards even.

13. Thereafter, having recollected his own former deed, he became pleasure-minded, and
uttered a stanza, starting with Kānanam vana'moggayha in order to make manifest the deed done
by him before (or formerly). The meaning of that has but been aforesaid. Vasāmi vipine aham (I
live in solitude), I live the life of seclusion; thus, is the connection. The rest is but easy in
meaning.

The Commentary on the biography

of the thera Bhisāluvadāyaka
has ended.
*****

The Commentary on the sixth round of

recitation chaţţha bhāņavāra has come
to an end.

*****

5. Commentary on Biography of the

thera Ekasaññaka

Stanzas starting with Khaņ̄do nāmāsināmena constitute the biography of the venerable thera
Ekasaññaka. This one also, having done devoted service toward former Buddhas, accumulating
meritorious deeds conducive towards escape from the rounds of repeated rebirths (vaţţa) in this
and that existence, was reborn in a family-house at the time of the Gloriouse One Vipassī; on
having attained to the age of intelligence, his mind came to be of pious faith in the three Gems,
met the chief disciple of that Master, named Khaņ̄da who was wandering about for alms-food,
and offered alms food to him with pious faith. On account of that act, he enjoyed divine and
human bliss, was reborn in a family-house, at Sāvatthi, when this Buddha arose, listened to the
preaching of dhamma by the Master, when he properly gained pious faith, renounced the world
and became an arahat not long afterwards even. He became well-known as the thera Ekasaññaka,
because of the fact that he properly gained distinction, having borne in his mind the impression
of alms-food.

18. Subsequently, he recollected his own former deeds; became delighted and uttered a
stanza starting with Khaņ̄do nāmāsināmena, in order to make manifest the deed done by him
before. There, khaņ̄do (borken), because of having broken down the depravity (kilesa), of that
thera, the chief disciple. The rest is but easy everywhere.

The Commentary on the biography

of the thera Ekasaññaka
has ended.
 *****

6. Commentary on Biography of
the thera Tiņasantharadāyaka.

Stanzas starting with Himavantassāvidūre constitute the biography of the venerable thera
Tiņasantharadāyaka. This one also, having done devoted sericed toward former Buddhas,
accumulating meritorious deeds conducive towards escape from rounds of repeated reborths
(vaţţa) in this and that existence, was reborn in a family-house at the time of the Glorious One
Tissa. Because he sprang up earlier than the appearance of Buddha, he forsook the house-hold
life, renounced the world as an ascetic and properly lived relying on a lake near Himavanta. On
that occasion, the Glorious One Tissa, out of compassion for him went through the sky; then,
indeed, that hermit (or ascetic) asw that Glorious One standing, after having descended down
from the sky, became pleasingly pious-minded, reaped the grass, made a grass-spread, requested
Him to sit down on it, paid homage with five kinds of establishments on the ground
(pañcapatiţţhita), also with abundant respect, receded, (paţikuţito), and made his departure. he
lived on as long as his life-span lasted, passed away thence, wandered round his rounds of
rebirths among divine and human-beings, enjoyed many akind of prosperity, was reborn in a
family-house when this Buddha arose; on having grown up, he became full of pleasing faith in
the Master, renounced the world and became, before long even, an arahat.

22. Subsequently, he recollected hos own former deed, became delighted and uttered and
stanza, starting with Himavantassāvidūre, in order to make manifest the deed done by him
formerly. The meaning of it is that as aforesaid. Mahājātassaro (the great natural lake) here,
however, sara (lake) is here, river, cavern and so on is sara (lake); that lake also is large, and
because it sprang up but by itself and also because it is lake also thus, mahājātassaro, (the great
natural lake). Because it is not a well-known name like such lakes as Anotatta, Chaddanta and so
on, it is spoken of as "Mahājātassaro (large natural lake"; thus, it should be seen. Satapattehi
sañchanno (well-covered with hundred-petal-lotus), by way of the fact that in each and every
flower, there are a hundred petals respectively, it is hundred petal (satapatta); well-covered with
white paduma lotuses with a hundred petals each to become a forest of flowers; thus, is the
meaning. Nānāsakuņamālayo, the roosting place of different species of birds, many a such bird
as, swans, roosters, hens, water-flows, deņ̄dibha (pheasant) and so on, coo (or cry) in unison,
make sound all together, thus sakuņa (bird); the resting place tha;t had become the depository of
winged birds which gain the name sakuņa (bird); thus, is the meaning. The rest is but clear in
meaning.

The commentary on the biography

of the thera Tiņasantharadāyaka
has ended.

*****

7. Commentary on Biography
of Sūcidāyaka thera.
 Stanzas starting with Timsakappasahassamhi constitute the biography of the venerable thera
Sūcidāyaka. This one also, having done devoted service towards former Buddhas, the excellent
conquerors, accumulating meritorious deeds, conducive towards escape from rounds of repeated
rebirths (vaţţa) in this and that existence, was reborn in a family-house, at the time of the
Glorious One Sumedha; having grown-up in due course, he offered five needles to the Glorious
One for doing the work of stitching robes. On account of that act of merit, he enjoyed the result
of merit among divine and human-beings, wandered about his rounds of repeated rebirths,
became well-known as being endowed with sharp knowledge in whatever existence he sprang
up, was rebirn in a family-house, when this Buddha arose, grew up in due course, came to have
pleasing faith in the Master, became a monk, and attained arahatship, even at the razor-tip, due to
his sharp knowledge.

30. Subsequently, reflecting wisely on his meritorious deed, he came to see it, became
delighted and uttered a stanza starting with Timsakappasahassamihi, in order to make manifest
the deed done by him formerly. Here, however, all the intervening words are but easily
comprehensible.

31. Pañcasūcimayā dinnā (five needles have been offered by me); here, it pierces (sūcati),
makes a small hole, penetrates; thus, sūci (needle); five needles have been offered by me; thus, is
the meaning. The rest is but easily comprhensible.

The Commentary on the biography

of the thera Sūcidāyaka
has ended.

*****