Namo tassa bhagavato arahato sammāsambuddhassa

Khuddaka Nikāya

Apadāna Aṭṭhakathā

(First Part)

Introductory Talk on the Composition of the Text

Having bowed with my head to the supreme Buddha, the matchless individual,
Who has crossed the ocean of knowable things and has crossed the ocean of saṃsāra;

Likewise, to the supremely peaceful, profound, difficult to see, subtle,
The Dhamma that causes being and non-being, the pure Dhamma, revered by the Fully Awakened One.

Likewise, to the blameless Saṅgha, the unattached, the supreme Saṅgha,
The best of those worthy of offerings, with senses calmed and without āsavas.

By the merit of this act of reverence, especially,
May I have a special and very respectful inclination towards the Triple Gem.

By the wise and steadfast elders, knowledgable in the scriptures and intelligent,
I have been repeatedly and respectfully requested, "Bhante, the Apadāna Aṭṭhakathā should be composed,"
Therefore, for the sake of the Apadāna, in its entirety.

I shall illuminate the meaning, with its special methods, like a lamp in the three Piṭakas,
With a beautiful explanation of the meaning, just as in the Pāḷi method.

By whom, where, when, and why was this supreme Dhamma spoken?
Having stated this, then the method.

For skill in the origins, for ease of learning and retention,
Therefore, having stated each method, distinguished by what precedes and follows.

That which was established in the past in the Sinhala language and the ancient Aṭṭhakathā,
Does not accomplish what the virtuous desire.

Therefore, relying on that ancient Aṭṭhakathā method,
Avoiding contradictory meanings, revealing special meanings,
We shall make an excellent detailed commentary, an explanation of the meaning.

Nidāna Kathā

Since it has been vowed, "By whom, where, when was this supreme Dhamma spoken?" and "We shall make an explanation of the meaning," this explanation of the meaning of the Apadāna, being explained after showing the three origins: the distant origin, the not-so-distant origin, and the near origin, will be well understood by those who listen to it, because they will have understood it from the beginning in a comprehensive manner. Therefore, we shall explain it only after showing those origins.

The distant origin is the narrative path extending from the Tusita heaven until the attainment of omniscience at the Bodhi-maṇḍa. The not-so-distant origin is that. The near origin is obtained in that very place where one dwells in those various locations.

1. Dūrenidāna Kathā

The distant origin is this: It is said that at the summit of four asaṅkhyeyyas and one hundred thousand kappas from here, there was a city named Amaravatī. There lived a brahmin named Sumedha, well-born on both sides, from mother and father, of pure conception up to the seventh generation of families, unreviled, unblamed by reason of birth, handsome, pleasing to behold, possessing supreme beauty of complexion. Without doing any other work, he learned only the brahmin craft. When he was still young, his parents died. Then his wealth-increasing minister, bringing the account book, opened the vaults filled with gold, silver, gems, pearls, etc., and said, "This much, young sir, is your mother's property, this much your father's property, this much of your grandfathers' and great-grandfathers' property," showing the wealth up to the seventh generation of families, he said, "Manage this." Sumedha Paṇḍita thought, "My father, grandfathers, etc., accumulating this wealth, went to the next world without taking even a single kahāpaṇa. But it is fitting that I make a cause for going, taking it with me." Then, having announced it to the king, having a drum paraded in the city, having given alms to the great multitude, he went forth into the ascetic life. For the manifestation of this meaning, the story of Sumedha should be told in this place. Although this story has come continuously in the Buddhavamsa, it is not very clear because it has come in the form of verses. Therefore, we will tell it together with words that illuminate the connection of the verses from time to time.

Sumedha Kathā

It is said in the Buddhavaṃsa–

"In the kappa one hundred thousand and four asaṅkhyeyyas ago,
There was a city named Amara, beautiful and delightful;
Not devoid of ten sounds, endowed with food and drink." (bu. vaṃ. 2.1-2);

Not devoid of ten sounds means it was not devoid of these ten sounds: the sound of elephants, the sound of horses, the sound of chariots, the sound of drums, the sound of mudiṅgas, the sound of lutes, the sound of singing, the sound of conches, the sound of cymbals, the sound of tambourines, and the tenth sound, "Eat, drink, and consume!" Taking only a part of those sounds–

"The sound of elephants, the sound of horses, the sound of drums and conches and chariots;
Eat and drink as well, proclaimed with food and drink"–

Having said this verse in the Buddhavaṃsa (bu. vaṃ. 2.3-5)–

"The city was complete with all features, endowed with all work;
Endowed with the seven jewels, crowded with various people;
Prosperous like a city of the gods, an abode for those who have done meritorious deeds.

"In the city of Amaravati, there was a brahmin named Sumedha;
With a collection of many koṭis, possessing abundant wealth and grain.

"A reciter, a possessor of mantras, one who has gone to the beyond of the three Vedas;
In signs and legends, he has gone to perfection in the true Dhamma"– it was said;

Then one day, that Sumedha Paṇḍita, being alone on the upper terrace of his excellent palace, sat cross-legged and thought thus: "In rebirth, O wise one, taking rebirth is suffering, as is the breaking up of the body in place after place where one is born. And I am subject to birth, subject to old age, subject to disease, subject to death. It is fitting that one like me should seek the unborn, the unaging, the undiseased, the undying, the unsorrowful, the happy, the cool, the deathless Great Nibbāna. One must certainly escape from becoming, and there must be a path leading to Nibbāna." Therefore, it was said–

"Being alone, having sat down, thus I thought then;
Rebirth is indeed suffering, and the breaking up of the body.

"I am subject to birth, subject to old age, subject to disease then;
I shall seek the unaging, the undying, the secure, the cessation.

"Why don't I abandon this foul body,
Filled with various corpses, without regard, without attachment?

"There must be that path, it is not impossible or without cause;
I shall seek that path, for liberation from becoming."

Then furthermore, he thought thus: "Just as in the world there is such a thing as happiness, which is the opposite of suffering, so too, when there is becoming, there must also be non-becoming as its opposite. And just as when there is heat, there is also coolness as its cessation, so too, there must be Nibbāna as the cessation of the fires of passion, etc. Just as there is a wholesome and blameless Dhamma that is the opposite of evil and base Dhamma, so too, when there is evil birth, there must certainly be Nibbāna, known as non-birth, which is the destruction of all births." Therefore, it was said–

"Just as when suffering exists, there exists also what is called happiness;
So too, when becoming exists, non-becoming should be sought.

"Just as when heat exists, there exists another thing called coolness;
So too, when the three kinds of fire exist, Nibbāna should be sought.

"Just as when evil exists, wholesomeness also exists;
Even so, when birth exists, non-birth should be sought."

And again he thought: "Just as a man immersed in a pile of excrement, seeing from afar a great lotus pond covered with lotuses of five colors, would be right to search for that pond, wondering, 'By which path should one go here?' That he does not search for it is not the fault of the pond, but the fault of the man. Even so, when the deathless Great Nibbāna pond, which washes away the filth of defilements, exists, that he does not search for it is not the fault of the deathless Great Nibbāna pond, but the fault of the man. And just as a man surrounded by thieves, even when a path of escape exists, if he does not flee, that is not the fault of the path, but the fault of the man. Even so, when a man is surrounded and seized by defilements, that he does not search for the auspicious path leading to Nibbāna when it exists, is not the fault of the path, but the fault of the man. And just as a man afflicted with disease, when there is a physician skilled in curing disease, if he does not seek out that physician and have his disease cured, that is not the fault of the physician, but the fault of the man. Even so, he who is afflicted with the disease of defilements, that he does not seek out a teacher skilled in the path to the cessation of defilements when one exists, is his own fault, not the fault of the teacher who destroys defilements." Therefore, it was said–

"Just as a man gone into excrement, seeing a pond filled [with water];
That he does not search for that pond, it is not the fault of that pond.

"Even so, when the deathless pond exists, which washes away the filth of defilements;
That he does not search for that pond, it is not the fault of the deathless pond.

"Just as a man surrounded by enemies, when a path of escape exists;
That man does not flee, it is not the fault of the open path.

"Even so, when one is surrounded by defilements, when an auspicious path exists;
That he does not search for that path, it is not the fault of the auspicious open way.

"Just as a man who is diseased, when there is a curer;
Does not have that disease cured, it is not the fault of that curer.

"Even so, one who is afflicted, sorely oppressed by the disease of defilements;
Does not seek out that teacher, it is not the fault of that leader."

And again he thought: "Just as a man of the scavenger caste would throw away a rotting corpse stuck in his throat and go happily, freely, and independently, so too, having abandoned this foul body, I should enter the city of Nibbāna without regard. And just as men and women relieve themselves of urine and excrement in a refuse heap, and do not go embracing it or wrapping it in their clothes, but disgusted, they abandon it without regard and go away, so too, having abandoned this foul body without regard, I should enter the deathless city of Nibbāna. And just as sailors abandon a worn-out ship without regard and go away, so too, I will abandon this body, dripping from nine wound-openings, without regard, and enter the city of Nibbāna. And just as a man, taking various jewels and going along a road with thieves, seeing the danger of losing his jewels, abandons them and takes the safe path, so too, this body made of skin is like a thief who robs jewels. If I have desire for it, my jewel of Ariya-magga, wholesome Dhamma, will be lost. Therefore, having abandoned this body, which is like a thief, I should enter the deathless Great Nibbāna city." Therefore, it was said–

"Just as a man, loathing a rotting corpse,
Bound at the throat, would loosen it and go away, happy, free, independent.

"Likewise, having abandoned this foul body,
A heap of various corpses, without regard, without attachment.

"Just as in a place for excrement, men and women [abandon]
Excrement and urine, without regard, without attachment.

"Even so, I will abandon this body,
Filled with various corpses, as if making a hut for excrement.

"Just as a worn-out ship, leaky and about to sink,
The owners abandon it and go away, without regard, without attachment.

"Even so, I will abandon this body,
With nine holes, constantly dripping, like owners abandoning an old ship.

"Just as a man going with thieves,
Taking goods, seeing the fear of the goods being cut off, abandons them and goes away.

"Even so, this body is like a great thief;
Having abandoned this, I will go, fearing the cutting off of wholesomeness."

Dwelling on a mountain named Dhammika, having built a hermitage there, and having constructed a leaf hut and a cloister walk, being free from the five hindrances, and endowed with the eight qualities of the reasons stated in the manner of "with the mind thus concentrated," in order to acquire the power known as higher knowledge, in that hermitage, abandoning the cloth robe which has nine disadvantages, and wearing the bark garment which has twelve advantages, he took the ascetic life. Having thus renounced, abandoning that leaf hut filled with eight disadvantages, approaching the foot of a tree endowed with ten advantages, having abandoned all edible grains, becoming one who eats fallen fruit, dwelling only in a sitting place and a cloister walk, exerting effort, within a week itself, he became a master of the eight attainments and the five higher knowledges. Thus, he obtained that desired power of higher knowledge. Therefore, it was said:

"Having thought thus, of wealth worth hundreds of millions,
Having given to those with and without protectors, I approached the Himalayas.

"Not far from the Himalayas is a mountain named Dhammika;
A hermitage was well made for me, a leaf hut well constructed.

"There I constructed a cloister walk, free from the five faults;
Endowed with eight virtues, I acquired the power of higher knowledge.

"There I abandoned the cloth robe, which has nine faults;
I wore a bark garment, which has twelve virtues.

"Filled with eight faults, I abandoned the leaf hut;
I approached the foot of a tree, endowed with ten virtues.

"Sown and planted grains, I abandoned completely;
Endowed with many virtues, I partook of fallen fruit.

"There I exerted effort, in sitting place and cloister walk;
Within a week, I obtained the power of higher knowledge."

"Assamo sukato mayhaṃ, paṇṇasālā sumāpitā"ti, by this Pali verse, it is spoken as if the hermitage, leaf hut, and cloister walk were constructed by Sumedha the wise with his own hands. Here is the meaning in this regard: indeed, Sakka, seeing the Great Being, "having entered the Himalayas, today will enter Dhammika Mountain," addressed Vissakamma, the divine son: "Dear, this Sumedha the wise, having set out, thinking 'I will renounce,' construct a dwelling place for him." He, accepting his word, constructed a delightful hermitage, a well-protected leaf hut, and a charming cloister walk. The Blessed One, referring to that hermitage that arose from the power of his own merit, said, "Sariputta, on that Dhammika Mountain –

"Assamo sukato mayhaṃ, paṇṇasālā sumāpitā;
Caṅkamaṃ tattha māpesiṃ, pañcadosavivajjita."'ti –

Sukato mayhaṃ means well made by me. Paṇṇasālā sumāpitā means the leaf-covered hut was also well constructed by me.

Pañcadosavivajjita means free from the five faults of the cloister walk, namely: stiffness and unevenness, trees inside, dense covering, excessive narrowness, and excessive wideness. Indeed, for one walking on a stiff and uneven ground in the cloister walk, the feet are injured, blisters arise, the mind does not attain concentration, and the meditation subject is ruined. But on a soft and even surface, having come to a comfortable dwelling, the meditation subject is accomplished. Therefore, stiffness and unevenness of the ground should be understood as one fault. If there is a tree inside or in the middle or at the end of the cloister walk, the forehead or head of one walking carelessly is struck, thus, trees inside are the second fault. In a cloister walk densely covered with grass and creepers, one walking in the darkness might step on and kill creatures such as snakes, or be bitten by them and suffer pain, thus, dense covering is the third fault. In an excessively narrow cloister walk, one walking with a width of one or half a ratana may slip on the boundary and even break nails or fingers, thus, excessive narrowness is the fourth fault. In an excessively wide cloister walk, the mind of one walking wanders and does not attain concentration, thus, excessive wideness is the fifth fault. However, a cloister walk that is one and a half ratanas wide, one ratana on both sides for strolling, sixty hatthas long, with a soft surface and evenly scattered sand, is suitable, like the cloister walk of the great Mahinda Thera, the illuminator of the island, at Cetiyagiri, such was it. Therefore, he said, "There I constructed a cloister walk, free from the five faults."

Aṭṭhaguṇasamupeta means endowed with the eight ascetic pleasures. These are the eight ascetic pleasures: absence of wealth, grain, and possessions; absence of blameworthy seeking of alms; absence of eating alms with craving; absence of the afflictions of oppressing the kingdom in royal families that seize the wealth and essence or lead coins after oppressing the kingdom; absence of desire for requisites; absence of fear from thieves; absence of association with kings, royal ministers, and great ministers; and unobstructedness in the four directions. This was said: "Just as one dwelling in that hermitage is able to experience these eight pleasures, so he constructed that hermitage endowed with eight virtues."

Abhiññābalamāhari means later, dwelling in that hermitage, having done the preliminary work of the kasina, for the sake of producing higher knowledge and attainments, having started insight meditation on impermanence and suffering, I acquired the power of insight meditation that had reached strength. The meaning is, just as I am able to acquire that power while dwelling there, so I constructed that hermitage, making it suitable for the power of insight meditation for higher knowledge.

Sāṭakaṃ pajahiṃ tattha, navadosamupāgata means here is the sequential account. It seems that at that time, having constructed a delightful hermitage adorned with cave dwellings, cloister walks, and covered with trees bearing flowers and fruits, with pleasant bodies of sweet water, free from terrifying birds and beasts, suitable for seclusion, having prepared an alignment plank at both ends of the decorated cloister walk, having constructed a level, mudga-colored stone slab in the middle of the cloister walk for sitting, inside the leaf hut, the ascetic requisites such as the matted hair, bark garment, triple staff, and water pot, in the pavilion, water pots, water conch shells, and water bowls, in the fire hall, charcoal, firewood, etc., thus, having made everything that contributes to the benefit of those who have renounced, having carved the letters on the wall of the leaf hut – "whoever desires to renounce, let them take these requisites and renounce" – Vissakamma, the divine son, having gone to the heaven world itself, Sumedha the wise, seeking a comfortable place suitable for his dwelling, following the mountain caves at the foot of the Himalayas, seeing the delightful hermitage created by Vissakamma, given by Sakka, going to the end of the cloister walk, not seeing the footprints, thinking, "surely the renunciants, having sought alms in a village for sustenance, having come exhausted, will enter the leaf hut and sit down," waiting a little, "they are delaying too much, I will know," opening the door of the leaf hut, entering inside, looking here and there, reading the letters on the great wall, "these requisites are suitable for me, I will take these and renounce," he abandoned the pair of cloth robes worn and wrapped by himself. Therefore, he said, "Sāṭakaṃ pajahiṃ tattha." Thus, I entered, Sariputta, in that leaf hut I abandoned the cloth robe.

Navadosamupāgata means while abandoning the cloth robe, he reveals that he abandoned it, seeing nine disadvantages. Indeed, for those who have taken the ascetic life, nine disadvantages arise in the cloth robe. Being expensive is one disadvantage, being subject to another's dependence is one, being easily soiled by use is one, when soiled, it must be washed and dyed, being worn out by use is one, when worn out, it must be sewn or patched, being difficult to obtain again is one, being unsuitable for the ascetic life is one, being common to adversaries is one, just as adversaries do not respect it, so it must be guarded, being a place of adornment for one using it is one, being a great burden on the shoulder for one wandering with it is one.

Vākacīraṃ nivāsesi means then I, Sariputta, having seen these nine disadvantages, having abandoned the cloth robe, wore the bark garment, meaning I took the bark garment made by cutting and stringing together muñja grass for the purpose of wearing and wrapping.

Dvādasa guṇamupāgata means endowed with twelve benefits. Indeed, in the bark garment, there are twelve benefits – being inexpensive, beautiful, and permissible, this is one benefit, being able to be made by one's own hands, this is the second, being slowly soiled by use, and even when washed, there is no difficulty, this is the third, even when worn out by use, there is no need to sew it, the fourth, being easy to make again when seeking it, the fifth, being suitable for the ascetic life, the sixth, being unusable by adversaries, the seventh, not being a place of adornment for one using it, the eighth, being light to carry, the ninth, being content with the requisite of clothing, the tenth, being righteous and blameless in its origin, the eleventh, even when the bark garment is lost, there is no attachment, the twelfth.

Aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālaka means how did I abandon it? It seems that while removing the fine pair of cloth robes, having taken the red bark garment hanging on the clothesline, like a garland of anoja flowers, having worn it, and having covered it with another golden-colored bark garment, having made a single piece of rough deer hide resembling a bed of punnaga flowers, having fastened the matted hair, having inserted a strong needle together with the crest jewel for the purpose of making it immovable, having hung a coral-colored water pot with a net-like string, having taken a bent branch in three places, hanging the water pot on one end of the branch, and on the other end, the goad-handled staff, etc., placing the carrying branch on the shoulder, taking the grass-cutting knife in the right hand, having left the leaf hut, walking back and forth on the sixty-hattha long great cloister walk, looking at his own appearance – "my desire has reached the peak, my renunciation is indeed beautiful, this renunciation is praised and extolled by all wise men, including Buddhas and Paccekabuddhas, my household bonds are abandoned, I have gone forth into renunciation, I have obtained the supreme renunciation, I will practice the ascetic life, I will obtain the happiness of the path and fruit" – with arising enthusiasm, having lowered the carrying branch, having sat down on the mudga-colored stone slab in the middle of the cloister walk, like a golden statue, having spent the day, in the evening, having entered the leaf hut, lying down on the wooden cot beside the bed made of split bamboo, having warmed the body with heat, waking up early in the morning, reflecting on his own arrival – "I, having seen the danger in household life, having abandoned immense wealth and endless fame, having entered the forest, being a seeker of renunciation, have renounced. From now on, it is not fitting to conduct oneself negligently, indeed, the flies of wrong thought eat one who wanders, abandoning seclusion, now I must cultivate seclusion, indeed, I have gone forth, seeing household life as an encumbrance, and this is a pleasing leaf hut, the floor is prepared like a ripe beluva fruit, the white walls are like silver, the leaf covering is the color of dove's feet, the split bamboo bed is the color of a variegated spread, the dwelling place is comfortable, it seems that no household wealth is superior to this for me" – while discerning the disadvantages of the leaf hut, he saw eight disadvantages.

Indeed, the aspiration of one who, remaining in the state of human existence (manussattabhāva), aspires to Buddhahood is fulfilled; the aspiration of a nāga, a supaṇṇa, a deity, or Sakka is not fulfilled. Even in human existence, the aspiration is fulfilled only of one who exists in the male gender (purisaliṅga); it is not fulfilled in the case of a woman, a paṇḍaka, a napuṃsaka, or an ubhatobyañjanaka. Even among males, the aspiration is fulfilled only of one who, in that existence, is endowed with the causes for attaining Arahatship (arahattappatti), not of another. Even of one endowed with the causes, the aspiration is fulfilled only of one who aspires in the presence of a living Buddha; it is not fulfilled of one who aspires at a shrine or at the foot of the Bodhi tree when the Buddha has passed away (parinibbute). Even of one who aspires in the presence of Buddhas, it is fulfilled only of one who remains in the guise of a renunciant (pabbajjāliṅga), not of one who remains in the guise of a householder (gihiliṅga). Even of a renunciant, it is fulfilled only of one who has attained the five supernormal knowledges (pañcābhiññā) and the eight attainments (aṭṭhasamāpatti); it is not fulfilled of one devoid of this accomplishment of virtue. Even of one accomplished in virtue, it is fulfilled only of one who has given up his life to the Buddhas, of one accomplished in authority by this supreme offering; it is not fulfilled of another. Even of one accomplished in authority, it is fulfilled only of one who has great desire (chando), effort (ussāho), exertion (vāyāmo), and seeking (pariyeṭṭhi) for the sake of the qualities that make a Buddha (buddhakārakadhamma); it is not fulfilled of another.

Herein, this is an illustration regarding the greatness of desire (chandamahantatā): If there were someone who, having turned the entire interior of the Cakkavāḷa into a single expanse of water, were able to cross over to the other side by the strength of his arms, he would attain Buddhahood. Or if there were someone who, having cleared away and crushed the entire interior of the Cakkavāḷa, which was covered with a bamboo thicket, were able to go to the other side on foot, he would attain Buddhahood. Or if there were someone who, while striking the entire interior of the Cakkavāḷa with swords and continually stepping upon the ground teeming with sword blades, were able to go to the other side on foot, he would attain Buddhahood. Or if there were someone who, while crushing the entire interior of the Cakkavāḷa filled with glowing embers with his feet, were able to go to the other side, he would attain Buddhahood. One who does not regard even one of these as difficult for himself, and who is endowed with such great desire, effort, exertion, and seeking, thinking, "I will cross over or go and reach the other side," it is his aspiration alone that is fulfilled, not that of another. Therefore, Sumedha the ascetic, having combined these eight qualities, lay down, having made his resolution for Buddhahood.

The Blessed Dīpaṅkara also, having come and stood at the head of Sumedha the ascetic, having opened his eyes, which were endowed with five-hued radiance, as if opening a jeweled lion cage, and having seen Sumedha the ascetic lying on the muddy ground, sending forth his knowledge of the future, considered, "Has this ascetic made a resolution for Buddhahood? Will his aspiration be fulfilled, or not?" Knowing that "after four incalculable periods (asaṅkhyeyya) and one hundred thousand aeons (kappa) from now, this one will become a Buddha named Gotama," he, while still standing, declared in the midst of the assembly, "Do you see this ascetic, burning with asceticism, lying on the muddy ground?" "Yes, Venerable Sir." "This one has made a resolution for Buddhahood; his aspiration will be fulfilled. Indeed, after four incalculable periods and one hundred thousand aeons from now, this one will become a Buddha named Gotama. In that existence of his, the city named Kapilavatthu will be his dwelling, the goddess Māyā will be his mother, the king Suddhodana will be his father, the chief disciple will be the Elder named Upatissa, the second disciple will be named Kolita, the Buddha's attendant will be named Ānanda, the chief female disciple will be the Therī named Khemā, the second female disciple will be the Therī named Uppalavaṇṇā. This one, having perfect knowledge, having performed the Great Renunciation (mahābhinikkhamana), having striven in the Great Struggle (mahāpadhāna), having accepted milk-rice at the foot of the banyan tree, having partaken of it on the bank of the Nerañjarā, having ascended the Bodhimaṇḍa, will awaken at the foot of the Assattha tree." Therefore it was said:

"Dīpaṅkara, knower of the world, receiver of offerings,
Standing at my head, spoke this word:

"'Behold this ascetic, with matted hair, burning with asceticism;
In countless aeons from now, he will become a Buddha in the world.

"'There will be a beautiful city named Kapilavatthu, from which the Tathāgata will renounce;
Having striven in the struggle, having performed difficult deeds.

"'At the foot of the Ajapāla tree, the Tathāgata will sit;
There, having accepted milk-rice, he will approach the Nerañjarā.

"'On the bank of the Nerañjarā, the Conqueror will partake of the milk-rice;
Having followed the excellent prepared path, he will approach the Bodhi tree.

"'Then, having circumambulated, the Unsurpassed One will approach the Bodhimaṇḍa;
At the foot of the Assattha tree, the greatly renowned one will awaken.

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

"'Without defilements, free from lust, with peaceful minds, composed;
Kolita and Upatissa will be the chief disciples;
Ānanda will be the attendant, he will attend upon that Conqueror.

"'Khemā and Uppalavaṇṇā will be the chief female disciples;
Without defilements, free from lust, with peaceful minds, composed;
The Bodhi tree of that Blessed One will be called the Assattha tree.'" (bu. vaṃ. 2.60-68);

Having heard that, Sumedha the ascetic, having become delighted, was pleased that "my aspiration will be fulfilled." The great multitude, having heard the word of Dīpaṅkara the Ten-Powered One, rejoiced and were glad that "Sumedha the ascetic is indeed the seed of a Buddha, the sprout of a Buddha." And it occurred to them thus: "Just as people crossing a river, being unable to cross by the direct landing place, cross by a lower landing place, even so, may we, not obtaining the path and fruit in the Dispensation of Dīpaṅkara the Ten-Powered One, be able to realize the path and fruit in your presence in the future when you become a Buddha." Dīpaṅkara the Ten-Powered One also, having praised the Bodhisatta, having honored him with eight handfuls of flowers, circumambulated him, and departed. Those four hundred thousand whose defilements were destroyed (khīṇāsavā) also, having honored the Bodhisatta with perfumes and garlands, circumambulated him, and departed. But the gods and humans, having honored and worshipped him in the same way, departed.

When everyone had departed, the Bodhisatta arose from his lying position and sat down cross-legged on top of the heap of flowers, thinking, "I will investigate the perfections (pāramiyo)." As the Bodhisatta was sitting thus, the deities in the entire ten-thousand world-systems gave approval and praised, "Venerable Sumedha the ascetic, at the time when the ancient Bodhisattas sat down cross-legged, thinking, 'We will investigate the perfections,' all the signs that appear at that time have appeared today; without doubt you will become a Buddha. We know this, 'for whomever these signs appear, certainly he becomes a Buddha'; strengthen your effort and persevere," they praised the Bodhisatta with various kinds of praise. Therefore it was said:

"Having heard this word of the Unequaled Great Sage,
Gods and men rejoiced, 'This one is indeed the seed of a Buddha.'

"Cries of joy arose, they clapped and laughed;
With hands joined in reverence, the ten-thousandfold world-system with the gods paid homage.

"If we fail in the Dispensation of this Lord of the World,
In the future, we will be in his presence.

"Just as people crossing a river, having failed at the near landing place,
Take hold of a lower landing place and cross the great river.

"Even so, all of us, if we miss this Conqueror,
In the future, we will be in his presence.

"Dīpaṅkara, knower of the world, receiver of offerings,
Having praised my deed, raised his right foot.

"All the sons of the Conqueror who were there circumambulated me;
Men, nāgas, and gandhabbas, having saluted, departed.

"When the Lord of the World with the Saṅgha had passed from my sight,
With a joyful and happy mind, I then arose from my lying position.

"I am happy with happiness, delighted with joy;
And suffused with rapture, I then sat down cross-legged.

"Having sat down cross-legged, I thought thus:
'I have mastery in jhāna, I have reached the perfection of supernormal knowledges (abhiññā).

"'In the ten-thousandfold world, there are no sages equal to me;
Unequaled in the qualities of psychic power (iddhi), I have attained such happiness.'

"As I sat down cross-legged, the inhabitants of the ten-thousandfold world-system;
Raised a great shout, 'Surely you will become a Buddha.'

"The signs that appear when the former Bodhisattas;
Sat down in the excellent cross-legged posture, those appear today.

"Cold is dispelled, and heat subsides;
Those appear today, surely you will become a Buddha.

"The ten-thousandfold world-element is silent and undisturbed;
Those appear today, surely you will become a Buddha.

"Great winds do not blow, nor do the rivers flow;
Those appear today, surely you will become a Buddha.

"Terrestrial and aquatic flowers, all bloom at once;
Today they are all in bloom, surely you will become a Buddha.

"Creepers or trees, all are laden with fruit at once;
Today they are all bearing fruit, surely you will become a Buddha.

"Celestial and terrestrial jewels, all shine at once;
Today the jewels are shining, surely you will become a Buddha.

"Human and divine musical instruments, all play at once;
Today both resound, surely you will become a Buddha.

"Various flowers from the sky, all rain down at once;
Today they are all raining down, surely you will become a Buddha.

"The great ocean swells, the ten-thousandfold world trembles;
Today both resound, surely you will become a Buddha.

"In the hells also, in the ten-thousandfold world-system, the fires all go out at once;
Today the fires are extinguished, surely you will become a Buddha.

"The sun is spotless, all the stars are visible;
Those appear today, surely you will become a Buddha.

"Without rain, water springs forth from the earth at once;
Today it is springing forth from the earth, surely you will become a Buddha.

"The constellations shine, the stars in the sky;
Visākhā is joined with the moon, surely you will become a Buddha.

"Those who dwell in holes and caves, come out from their dwellings;
Today the dwellings are cleared out, surely you will become a Buddha.

"There is no discontent among beings, they are all content;
Today all are content, surely you will become a Buddha.

"Diseases then subside, and hunger vanishes;
Those appear today, surely you will become a Buddha.

"Greed then becomes thin, hatred and delusion vanish;
Today all are gone, surely you will become a Buddha.

"Fear then does not arise, this appears today;
By that sign, we know, surely you will become a Buddha.

"Dust does not rise upwards, this appears today;
By that sign, we know, surely you will become a Buddha.

"Unpleasant odors depart, a divine fragrance pervades;
Today that fragrance wafts, surely you will become a Buddha.

"All the gods are visible, except for those without form (arūpino);
Today all are visible, surely you will become a Buddha.

"As many hells as there are, all are visible;
Today all are visible, surely you will become a Buddha.

"Walls, doors, and mountains, are not obstructions then;
Today they are like the sky, surely you will become a Buddha.

"Passing away and rebirth, are not found at that moment;
Those appear today, surely you will become a Buddha.

"Grasp your effort firmly, do not turn back, advance;
We also know this, surely you will become a Buddha.'" (bu. vaṃ. 2.70-107);

The Bodhisatta, having heard the word of Dīpaṅkara the Ten-Powered One and of the deities of the ten-thousand world-systems, having become even more greatly inspired, thought, "Buddhas are speakers of unfailing words; there is no otherness to the word of the Buddhas. Just as the falling of a clod of earth thrown into the sky is certain, the death of one who is born, the rising of the sun at the end of the night, the roaring of a lion that has emerged from its lair, the laying down of her burden by a pregnant woman are certain and unavoidable, even so, the word of the Buddhas is certainly unfailing; assuredly, I will become a Buddha." Therefore it was said:

"Having heard the word of the Buddha, and of those in the ten-thousandfold world-system;
Pleased, delighted, and joyful, I then thought thus."

‘‘The Buddhas' words are not twofold; the Conquerors' words are not in vain.
There is no falsehood in the Buddhas; surely, I shall become a Buddha."

‘‘Just as a clod thrown into the sky surely falls to the ground,
Even so, the word of the supreme Buddhas is ever certain;
There is no falsehood in the Buddhas; surely, I shall become a Buddha."

‘‘Just as death is ever certain for all beings,
Even so, the word of the supreme Buddhas is ever certain.

‘‘Just as surely at the end of night, the sun's rising is certain,
Even so, the word of the supreme Buddhas is ever certain.

‘‘Just as the lion's roar emerging from its lair is certain,
Even so, the word of the supreme Buddhas is ever certain."

‘‘Just as the relief of burden for pregnant beings is certain,
Even so, the word of the supreme Buddhas is ever certain,’’ (bu. vaṃ. 2.108-114);

So, with the firm resolution, "Surely, I will become a Buddha," contemplating the qualities that make one a Buddha—"Where, indeed, are the qualities that make one a Buddha? What is above, or below, or in the intermediate directions?"—searching through the entire realm of Dhamma, seeing first the perfection of giving (dāna-pāramī), frequented and cultivated by the ancient Bodhisattas, he thus advised himself: "Sumedha the wise, from here on, you should fulfill the first perfection of giving. Just as an overturned water jar empties out the water completely, not holding back, so too, without regard for wealth, fame, sons, daughters, or limbs, giving everything desired to those who approach, completely emptying yourself, seated at the foot of the Bodhi tree, you will become a Buddha." Thus, he firmly established the first perfection of giving. Therefore, it was said:

‘‘Come, I shall seek out the qualities that make one a Buddha, here and there;
Above, below, in the ten directions, as far as the realm of Dhamma extends.

‘‘Searching, then I saw the first perfection of giving;
The great path frequented by the former great sages.

‘‘This first, you must firmly establish and undertake;
Go to the perfection of giving, if you wish to attain Awakening.

‘‘Just as a pot completely full, overturned by anyone;
Empties out the water completely, not keeping any back.

‘‘Likewise, seeing beggars, inferior, superior, or middling;
Give a gift completely, like a pot overturned,’’ (bu. vaṃ. 2.115-119);

Then, thinking, "The qualities that make one a Buddha cannot be limited to these alone," contemplating further, seeing the second perfection of moral conduct (sīla-pāramī), this occurred to him: "Sumedha the wise, from here on, you should also fulfill the perfection of moral conduct. Just as a yak, without regard for its life, protects only its tail, so too, from here on, without regard for your life, protecting only your moral conduct, you will become a Buddha." Thus, he firmly established the second perfection of moral conduct. Therefore, it was said:

‘‘These alone cannot be all the qualities of a Buddha;
I shall seek out others as well, qualities that ripen Awakening.

‘‘Searching, then I saw the second perfection of moral conduct;
Frequented and cultivated by the former great sages.

‘‘This second, you must firmly establish and undertake;
Go to the perfection of moral conduct, if you wish to attain Awakening.

‘‘Just as a yak's tail, caught in something;
Meets death there, but does not break its tail's bond.

‘‘Likewise, in the four planes of existence, fulfill the moral precepts;
Always protect moral conduct, like a yak its tail's bond,’’ (bu. vaṃ. 2.120-124);

Then, thinking, "The qualities that make one a Buddha cannot be limited to these alone," contemplating further, seeing the third perfection of renunciation (nekkhamma-pāramī), this occurred to him: "Sumedha the wise, from here on, you should also fulfill the perfection of renunciation. Just as a person living for a long time in a prison does not develop affection for it, but rather yearns to leave, desiring to be released, so too, regarding all existences as similar to a prison, yearning to be freed from all existences, be inclined towards renunciation. Thus, you will become a Buddha." Thus, he firmly established the third perfection of renunciation. Therefore, it was said:

‘‘These alone cannot be all the qualities of a Buddha;
I shall seek out others as well, qualities that ripen Awakening.

‘‘Searching, then I saw the third perfection of renunciation;
Frequented and cultivated by the former great sages.

‘‘This third, you must firmly establish and undertake;
Go to the perfection of renunciation, if you wish to attain Awakening.

‘‘Just as a person in a dark house, having lived long, afflicted with suffering;
Does not generate attachment there, but only seeks release.

‘‘Likewise, you, seeing all existences as like a dark house;
Be inclined towards renunciation, for liberation from existence,’’ (bu. vaṃ. 2.125-129);

Then, thinking, "The qualities that make one a Buddha cannot be limited to these alone," contemplating further, seeing the fourth perfection of wisdom (paññā-pāramī), this occurred to him: "Sumedha the wise, from here on, you should also fulfill the perfection of wisdom. Without rejecting anyone among the inferior, middling, or superior, approach all wise people and ask questions. Just as a monk going for alms, without rejecting any families among the inferior and so on, going for alms in order, quickly obtains sustenance, so too, approaching all wise people and asking questions, you will become a Buddha." Thus, he firmly established the fourth perfection of wisdom. Therefore, it was said:

‘‘These alone cannot be all the qualities of a Buddha;
I shall seek out others as well, qualities that ripen Awakening.

‘‘Searching, then I saw the fourth perfection of wisdom;
Frequented and cultivated by the former great sages.

‘‘This fourth, you must firmly establish and undertake;
Go to the perfection of wisdom, if you wish to attain Awakening.

‘‘Just as a monk going for alms, among the inferior, superior, and middling;
Not rejecting families, thus obtains sustenance.

‘‘Likewise, you, at all times, inquire of wise people;
Going to the perfection of wisdom, you will attain perfect Awakening,’’ (bu. vaṃ. 2.130-134);

Then, thinking, "The qualities that make one a Buddha cannot be limited to these alone," contemplating further, seeing the fifth perfection of effort (vīriya-pāramī), this occurred to him: "Sumedha the wise, from here on, you should also fulfill the perfection of effort; just as a lion, the king of beasts, is firm in effort in all activities, so too, in all existences, being firm in effort in all activities, unflagging in effort, you will become a Buddha." Thus, he firmly established the fifth perfection of effort. Therefore, it was said:

‘‘These alone cannot be all the qualities of a Buddha;
I shall seek out others as well, qualities that ripen Awakening.

‘‘Searching, then I saw the fifth perfection of effort;
Frequented and cultivated by the former great sages.

‘‘This fifth, you must firmly establish and undertake;
Go to the perfection of effort, if you wish to attain Awakening.

‘‘Just as a lion, the king of beasts, in sitting, standing, and walking;
Is unflagging in effort, with mind always uplifted.

‘‘Likewise, you, in all existences, exert firm effort;
Going to the perfection of effort, you will attain perfect Awakening,’’ (bu. vaṃ. 2.135-139);

Then, thinking, "The qualities that make one a Buddha cannot be limited to these alone," contemplating further, seeing the sixth perfection of patience (khanti-pāramī), this occurred to him: "Sumedha the wise, from here on, you should also fulfill the perfection of patience, being patient with both honor and dishonor. Just as the earth, upon which both pure and impure things are placed, does not generate affection or aversion, but tolerates, endures, and accepts them, so too, being patient with both honor and dishonor, you will become a Buddha." Thus, he firmly established the sixth perfection of patience. Therefore, it was said:

‘‘These alone cannot be all the qualities of a Buddha;
I shall seek out others as well, qualities that ripen Awakening.

‘‘Searching, then I saw the sixth perfection of patience;
Frequented and cultivated by the former great sages.

‘‘This sixth, you must firmly establish and undertake;
There, with an unwavering mind, you will attain perfect Awakening.

‘‘Just as the earth, pure and impure things;
Endures all that is placed upon it, and does not show aversion.

‘‘Likewise, you, enduring honor and dishonor from all;
Going to the perfection of patience, you will attain perfect Awakening,’’ (bu. vaṃ. 2.140-144);

Then, thinking, "The qualities that make one a Buddha cannot be limited to these alone," contemplating further, seeing the seventh perfection of truthfulness (sacca-pāramī), this occurred to him: "Sumedha the wise, from here on, you should also fulfill the perfection of truthfulness; even if a thunderbolt were to strike your head, do not, for the sake of wealth or other things, or because of desire or other things, speak a conscious lie. Just as the star Osadhi, in all seasons, does not abandon its path and go by another path, but goes only by its own path, so too, without speaking falsehood, abandoning truth, you will become a Buddha." Thus, he firmly established the seventh perfection of truthfulness. Therefore, it was said:

‘‘These alone cannot be all the qualities of a Buddha;
I shall seek out others as well, qualities that ripen Awakening.

‘‘Searching, then I saw the seventh perfection of truthfulness;
Frequented and cultivated by the former great sages.

‘‘This seventh, you must firmly establish and undertake;
There, with unwavering speech, you will attain perfect Awakening.

‘‘Just as the star Osadhi, like a balance, is in the heavens;
In due season, whether it rains or not, it does not deviate from its course.

‘‘Likewise, you, in matters of truth, do not deviate from the course;
Going to the perfection of truthfulness, you will attain perfect Awakening,’’ (bu. vaṃ. 2.145-149);

Then, thinking, "The qualities that make one a Buddha cannot be limited to these alone," contemplating further, seeing the eighth perfection of resolution (adhiṭṭhāna-pāramī), this occurred to him: "Sumedha the wise, from here on, you should also fulfill the perfection of resolution, remaining steadfast in whatever you have resolved. Just as a mountain, struck by winds from all directions, does not shake or move, but stands in its own place, so too, being unmoving in your own resolution, you will become a Buddha." Thus, he firmly established the eighth perfection of resolution. Therefore, it was said:

‘‘These alone cannot be all the qualities of a Buddha;
I shall seek out others as well, qualities that ripen Awakening.

‘‘Searching, then I saw the eighth perfection of resolution;
Frequented and cultivated by the former great sages.

‘‘This eighth, you must firmly establish and undertake;
There, being unshakeable, you will attain perfect Awakening.

‘‘Just as a mountain, a rock, unmoving and well-established;
Does not shake in the face of strong winds, but stands in its own place.

‘‘Likewise, you, in resolution, be always unshakeable;
Going to the perfection of resolution, you will attain perfect Awakening,’’ (bu. vaṃ. 2.150-154);

Then, reflecting further, "The qualities that make a Buddha must not be limited to these alone," he saw the ninth, the perfection of loving-kindness (mettāpāramī), and this occurred to him: "Sumedha the wise, from now on, you should also fulfill the perfection of loving-kindness; you should be of the same mind towards those who are friendly and those who are unfriendly. Just as water imparts its coolness equally to both the wicked and the virtuous, so too, being of one mind with a mind of loving-kindness towards all beings, you will become a Buddha." Thus, he firmly established the ninth perfection of loving-kindness and resolved upon it. Therefore, it was said:

"Not only these will be,
The qualities that make a Buddha;
I shall seek out others,
Qualities that ripen Awakening.

"Seeking, then I saw,
The ninth, the perfection of loving-kindness;
Practiced and cultivated
By former great sages.

"This ninth, then, you,
Firmly establish and undertake;
Be unmatched in loving-kindness,
If you wish to attain Awakening.

"Just as water,
To virtuous and wicked people,
Equally imparts coolness,
Washing away dirt and stain.

"Likewise, you towards friendly and unfriendly,
Develop equally with loving-kindness;
Having reached the perfection of loving-kindness,
You will attain perfect Enlightenment." (bu. vaṃ. 2.155-159);

Then, reflecting further, "The qualities that make a Buddha must not be limited to these alone," he saw the tenth, the perfection of equanimity (upekkhāpāramī), and this occurred to him: "Sumedha the wise, from now on, you should also fulfill the perfection of equanimity; you should remain neutral in both happiness and suffering. Just as the earth remains neutral when both the pure and the impure are cast upon it, so too, remaining neutral in happiness and suffering, you will become a Buddha." Thus, he firmly established the tenth perfection of equanimity and resolved upon it. Therefore, it was said:

"Not only these will be,
The qualities that make a Buddha;
I shall seek out others,
Qualities that ripen Awakening.

"Seeking, then I saw,
The tenth, the perfection of equanimity;
Practiced and cultivated
By former great sages.

"This tenth, then, you,
Firmly establish and undertake;
Being firm like a balance,
You will attain perfect Enlightenment.

"Just as the earth,
Casts off both the impure and pure,
Regards both with equanimity,
Devoid of anger and affection.

"Likewise, you in happiness and suffering,
Always be like a balance;
Having reached the perfection of equanimity,
You will attain perfect Enlightenment." (bu. vaṃ. 2.160-164);

Dānapāramī means the sacrifice of limbs; dānaupapāramī means the sacrifice of life; dānaparamatthapāramī means…. Thus, he contemplates the thirty perfections – ten perfections, ten secondary perfections, and ten ultimate perfections – as if twirling an oil lamp, as if lifting Mount Meru to its peak, and as if churning the great ocean of the world-circle. As he thus contemplates the ten perfections, by the power of the Dhamma, this great earth, two hundred and four thousand leagues in thickness, trembled, quaked, and shook, making a great roar like a clump of reeds crushed by an elephant or like sugar cane being pressed in a mill. It spun around like a potter's wheel or an oil press. Therefore, it was said:

"Only these in the world,
Are the qualities that ripen Awakening;
Beyond this there is no other, firmly establish yourself therein.

"Contemplating these qualities,
In their inherent nature and characteristics,
By the power of the Dhamma, the earth,
The ten-thousandfold world trembled.

"The earth moves and roars,
Like sugarcane pressed in a mill;
As the wheel in an oil press,
So the earth trembles." (bu. vaṃ. 2.165-167);

As the great earth trembled, the residents of Rammanagara, unable to stand still, fell unconscious like great sala trees struck by the wind at the end of an era. Pots and other earthenware vessels, falling and striking against each other, were smashed to pieces. The great multitude, frightened and terrified, approached the Teacher, saying, "Bhagavā, is this the return of a nāga, or the return of some spirit, yaksha, or deva? We do not know this; moreover, all this great multitude is distressed. Will something evil befall this world, or something good? Please tell us the reason for this." Then the Teacher, hearing their words, said, "Do not be afraid; do not worry. There is no danger for you from this cause. The Sumedha the wise one, who was predicted by me today to become a Buddha named Gotama in the future, is now contemplating the ten perfections. By the power of the Dhamma of his contemplation and churning, the entire ten-thousandfold world-system trembles and roars with a single impact." Therefore, it was said:

"As many as were in the assembly,
In the presence of the Buddha,
Trembling there,
Fell unconscious to the ground.

"Thousands of pots,
And hundreds of jars,
Were crushed and shattered there,
Striking against each other.

"Anxious, terrified, frightened,
Confused, with troubled minds,
The great multitude gathered together,
And approached Dīpaṅkara.

"What will become of the world,
Good or evil?
The whole world is afflicted,
Remove that fear, O Seer.

"Then Dīpaṅkara, the great sage,
Appeased them:
'Be confident, do not fear,
In this trembling of the earth.

"He whom I predicted today,
'A Buddha will arise in the world,'
Is contemplating the Dhamma,
Practiced by former Conquerors.

"By his contemplating the Dhamma,
The Buddha-ground completely,
Therefore, this earth is trembling,
The ten-thousandfold world with its devas.'" (bu. vaṃ. 2.168-174);

The great multitude, hearing the Tathāgata's words, became joyful and delighted. Taking flowers, perfumes, and unguents, they went out from Rammanagara, approached the Bodhisatta, honored him with flowers, perfumes, and the like, paid homage, circumambulated him, and then entered Rammanagara. The Bodhisatta, too, having contemplated the ten perfections, strengthened his energy, made his resolution, and rose from the seat where he was sitting. Therefore, it was said:

"Hearing the Buddha's words,
The mind was calmed at once;
All approached me,
And again paid homage.

"Having undertaken the qualities of a Buddha,
Having strengthened the mind,
Having paid homage to Dīpaṅkara,
I then rose from the seat." (bu. vaṃ. 2.175-176);

Then, as the Bodhisatta rose from his seat, all the devas of the ten-thousandfold world-system assembled, honored him with divine flowers and perfumes, paid homage, and exclaimed, "Venerable Sumedha the ascetic, today you have made a great aspiration at the feet of Dīpaṅkara the Ten-Powered One. May that aspiration be fulfilled without any obstacles. May there be no fear or trembling for you. May not even the slightest illness arise in your body. Quickly fulfill the perfections and realize perfect Enlightenment. Just as trees bearing flowers and fruits blossom and bear fruit in due season, so too, may you not transgress that time and quickly attain the supreme Enlightenment." Having thus uttered auspicious verses of praise, they returned to their respective celestial abodes. The Bodhisatta, praised by the devas, strengthened his energy, made his resolution, saying, "Having fulfilled the ten perfections, at the end of four incalculable periods (asaṅkhyeyya) plus one hundred thousand eons, I shall become a Buddha," rose into the sky, and went to the Himalayas. Therefore, it was said:

"Divine and human flowers,
Devas and humans both,
Scattered flowers,
As he rose from the seat.

"They proclaim blessings,
Devas and humans both;
'The great aspiration of yours,
May you attain it as you wish.'

"May all misfortunes be averted,
May sorrow and illness be destroyed;
May there be no obstacles for you,
Quickly attain supreme Enlightenment.

"Just as when the time arrives,
Flowering trees blossom,
Likewise, you, great hero,
Blossom with the Buddha's knowledge.

"Just as all the Fully Awakened Ones,
Fulfill the ten perfections,
Likewise, you, great hero,
Fulfill the ten perfections.

"Just as all the Fully Awakened Ones,
Awaken at the Bodhi-mandala,
Likewise, you, great hero,
Awaken to the Enlightenment of the Conqueror.

"Just as all the Fully Awakened Ones,
Set in motion the Wheel of the Dhamma,
Likewise, you, great hero,
Set in motion the Wheel of the Dhamma.

"Just as the moon on a full-moon night,
Shines forth perfectly pure,
Likewise, you, with a perfect mind,
Shine forth in the ten-thousandfold world.

"Just as the sun, freed from Rāhu,
Shines exceedingly with heat,
Likewise, having freed the world,
Shine forth with glory.

"Just as all the rivers,
Flow down to the great ocean,
So may the worlds with their devas,
Flow down to you.

"Praised and commended by them,
Having undertaken the ten qualities,
Fulfilling those qualities,
He then entered the forest." (bu. vaṃ. 2.177-187);

The Story of Sumedha is finished.

The residents of Rammanagara, having entered the city, gave a great offering to the Saṅgha of monks headed by the Buddha. The Teacher, having taught them the Dhamma and established the great multitude in the refuges and precepts, departed from Rammanagara. Thereafter, as long as he lived, having performed all the duties of a Buddha, he gradually passed away into the Nibbāna element without remainder of clinging. Whatever needs to be said about that should all be elaborated in the manner stated in the Buddhavaṃsa. For it was said there:

"Then, having fed,
The world-leader with his Saṅgha,
Of Dīpaṅkara, the Teacher.

"Some the Tathāgata,
Established in the going for refuge;
Some in the five precepts,
Others in the superior tenfold precepts.

"To some he gives the ascetic life,
To others the four supreme fruits;
To some, the incomparable qualities,
He gives analytical knowledges (paṭisambhidā).

"To some, the foremost of men,
Gives the eight attainments;
To some the three knowledges,
He bestows the six supernormal knowledges.

"By that method, the Great Sage,
Instructs the mass of people;
Thus extensive was,
The Dispensation of the world-protector.

"Dīpaṅkara by name,
With a frame like a great bull,
Carries many people across,
Delivers them from suffering.

"Seeing a person fit to be awakened,
Even in a hundred thousand yojanas,
Approaching in an instant,
That Great Sage awakens them.

"At the first Dhamma Realization, the Buddha,
Awakened a hundred kotis;
At the second Dhamma Realization, the Lord,
Awakened ninety kotis.

"And when in the deva-world,
The Buddha taught the Dhamma,
Of ninety thousand kotis,
Was the third Dhamma Realization.

"There were three assemblies,
Of Dīpaṅkara, the Teacher;
Of one hundred thousand kotis,
Was the first gathering.

"Again, at Naradakūta,
When the Conqueror lived in seclusion,
A hundred kotis,
Of those with taints destroyed, without defilement, assembled.

"At the time when the Great Hero,
On Sudassana Rock,
Released the rains,
Ninety thousand kotis did the Great Sage.

"At that time, I was,
A fire-worshipping ascetic with matted hair;
Wandering in the sky,
Gone to the far shore in the five supernormal knowledges.

"Of twenty thousand, there was,
The Dhamma Realization;
Of one or two Dhamma Realizations,
The count was countless.

"Extensive, abundant,
Prosperous, thriving was,
The well-purified Dispensation,
Of Dīpaṅkara, the Fortunate One.

"Four hundred thousand,
With the six supernormal knowledges, of great power,
Always attended upon,
Dīpaṅkara, the knower of worlds.

"Whoever at that time,
Abandoned human existence,
Unattained in mind, a trainee (sekha),
They are blameworthy.

"Well-flowered is the Teaching,
By Arahants, steadfast,
Without taints, without defilement,
It always shines forth.

"The city was named Rammavatī,
The king was named Sudeva,
The mother was named Sumedhā,
Of Dīpaṅkara, the Teacher.

"For ten thousand years,
He lived in the household;
Haṃsā, Koñcā, and Mayūrā,
Were the three excellent palaces.

"Three hundred thousand,
Were the women adorned;
Padumā was the name of the woman,
Usabhakkhandha was the son.

"Having seen the four omens,
He went forth by elephant;
For less than ten months,
The Conqueror strove in striving.

"Having practiced the practice of striving,
The Sage awakened his mind;
Being requested by Brahmā,
Dīpaṅkara, the Great Sage.

"Set in motion the Wheel, the Great Hero,
In Nandārāma, in Sirīghara;
Seated at the foot of the Sirī tree,
He crushed the heretics."

‘‘Sumaṅgala and Tissa were the foremost disciples;
Sāgata was the attendant of Dīpaṅkara, the Teacher.

Sunandā and Nandā were the foremost female disciples;
The Bodhi of that Blessed One is called a pipphalī tree.

‘‘Tapussa and Bhallika were the foremost attendants;
Sirimā and Koṇā were the female attendants of Dīpaṅkara, the Teacher.

‘‘Dīpaṅkara, the Great Sage, had a height of eighty cubits;
He shone like a lamp-tree, like a flowering Sāla-king.

‘‘His radiance spread all around for twelve yojanas;
The lifespan of that Great Sage was one hundred thousand years;
Remaining for that long, he ferried many people across.

‘‘Having illuminated the true Dhamma, having delivered the great multitude,
Having blazed like a mass of fire, he passed away with his disciples.

‘‘That power and that glory, and those wheel-jewels on his feet;
All that has vanished, truly all conditioned things are empty.’’

‘‘Dīpaṅkara, the Victorious Teacher, passed away in Nandārāma;
There his victory-stupa stands, thirty-six yojanas in height’’ (bu. vaṃ. 3.1-31);

Koṇḍañña Buddha

The Teacher named Koṇḍañña arose. He also had three gatherings of disciples. In the first gathering, there were one hundred thousand crores, in the second, one thousand crores, and in the third, ninety crores. At that time, the Bodhisatta, having become a wheel-turning monarch named Vijitāvī, gave a great offering to a Sangha of bhikkhus headed by the Buddha, numbering one hundred thousand crores. The Teacher, having declared that the Bodhisatta would become a Buddha, taught the Dhamma. Having heard the Teacher's Dhamma talk, he relinquished his kingdom and went forth. Having learned the three Piṭakas, and having developed the eight attainments and the five superknowledges, he, with his jhāna undiminished, was reborn in the Brahma-world. Furthermore, for Koṇḍañña Buddha, the city was named Rammavatī, the khattiya Sunanda was the father, the queen Sujātā was the mother, Bhadda and Subhadda were the two foremost disciples, Anuruddha was the attendant, Tissā and Upatissā were the two foremost female disciples, the Sālakalyāṇi tree was the Bodhi tree, the body was eighty-eight cubits in height, and the lifespan was one hundred thousand years.

‘‘After Dīpaṅkara, Koṇḍañña was the Leader;
With endless splendor, immeasurable glory, unexcelled, and hard to approach.’’

Maṅgala, Sumana, Revata, Sobhita ti. In the three gatherings of disciples of Maṅgala Bhagavā, in the first gathering, there were one hundred thousand crores of bhikkhus, in the second, one hundred thousand crores, and in the third, ninety crores. It seems that his maternal uncle's son, named Ānandakumāra, went to the Teacher's presence to hear the Dhamma, along with a retinue numbering ninety crores. The Teacher gave him a graduated talk. He, together with his retinue, attained Arahatship together with the discriminations. The Teacher, looking at the past conduct of those sons of good family, seeing the supporting condition for the alms bowl and robe made of iddhi, extended his right hand and said, "Etha bhikkhavo". All of them, at that very moment, became possessed of the appearance of sixty-year-old elders, holding alms bowls and robes made of iddhi, and having paid homage to the Teacher, surrounded him. This was his third gathering of disciples.

However, unlike the bodily radiance of other Buddhas, which was always about eighty cubits all around, the bodily radiance of that Bhagavā constantly pervaded the ten-thousand world-system. Things such as trees, the earth, mountains, and oceans, including even cooking pots and the like, were like being wrapped in a golden sheet. Moreover, his lifespan was ninety thousand years. For such a long time, the moon and sun were unable to shine with their own light, and a distinction between night and day was not apparent. During the day, beings wandered about constantly by the light of the Buddha, just as if by sunlight. In the evening, people discerned the distinction between night and day by means of the flowering blossoms, and in the morning, by means of the chirping birds and the like.

Does that mean that other Buddhas do not have this power? No, it is not that they do not have it. If they wished, they too could pervade the ten-thousand world-system, or even more, with light. However, due to a previous aspiration of Maṅgala Bhagavā, his bodily radiance, like the arm-span radiance of others, constantly pervaded the ten-thousand world-system. It seems that during the Bodhisatta's conduct of practice, he lived on a mountain similar to Vaṅka mountain, surrounded by an existence similar to Vessantara, together with his children and wife. Then, a Yaksha named Kharadāṭhika, hearing of the Great Being's inclination for generosity, approached the Great Being in the guise of a Brahmin and asked for the two children. The Great Being, saying, "I will give the children, Brahmin," joyful and delighted, gave both children, causing the great earth to tremble up to the water's edge. The Yaksha, standing leaning against a support plank at the end of the walking course, devoured the children like a bunch of radish stalks, as the Great Being watched. Even upon seeing the Great Being looking at the Yaksha, seeing his mouth spewing out a stream of blood like a flame of fire as soon as it was opened, not even a hair's breadth of displeasure arose in him. As he thought, "This donation of mine is well given," great joy and happiness arose in his body. He made the aspiration, "By the after-effect of this donation, in the future, may rays emanate from my body in just this way." Due to that aspiration of his, when he became a Buddha, rays emanated from his body and pervaded such a place.

Furthermore, he had another previous conduct. It seems that during the time of a Bodhisatta, having seen a Cetiya of a Buddha, thinking, "I should sacrifice my life for this Buddha," he wrapped his entire body in the manner of wrapping a Daṇḍakadīpika, filled a golden bowl worth one hundred thousand with ghee, lit a thousand wicks in it, and carrying it on his head, spent the entire night circumambulating the Cetiya, setting his entire body ablaze. Even while striving in this way until the rising of the dawn, he did not experience even a pore's breadth of heat. It was like entering a lotus womb. The Dhamma, indeed, protects one who protects oneself. Therefore, the Bhagavā said:

‘‘The Dhamma indeed protects one who practices the Dhamma; the Dhamma well practiced brings happiness;
This is the benefit in the Dhamma well practiced; one who practices the Dhamma does not go to a bad destination.’’ (theragā. 303; jā. 1.10.102) –

By the after-effect of this action too, the bodily radiance of that Bhagavā pervaded the ten-thousand world-system.

At that time, our Bodhisatta, having become a Brahmin named Suruci, approached, thinking, "I will invite the Teacher," and having heard a sweet Dhamma talk, said, "Tomorrow, please accept alms from me, Venerable Sir." "Brahmin, how many bhikkhus do you need?" "How many bhikkhus are in your retinue, Venerable Sir?" he asked. At that time, it was only the first gathering of the Teacher, therefore, he said, "One hundred thousand crores." "Venerable Sir, please accept alms from me together with all of them." The Teacher consented. The Brahmin, having invited them for the next day, went home thinking, "I am able to give porridge, rice, robes, and the like to so many bhikkhus, but how will there be a place to sit?"

That thought of his generated heat in the deity king's paṇḍukambala stone seat, which was situated at the summit of eighty-four thousand yojanas. Sakka, looking with his divine eye, thinking, "Who now wants to remove me from this place?" seeing the Great Being, thinking, "A Brahmin named Suruci has invited the Sangha of bhikkhus headed by the Buddha and is thinking about a place to sit, I too should go there and take a share of merit," created the likeness of a carpenter, and with a chisel and axe in hand, appeared before the Great Being. He said, "Is there any work to be done for wages?" The Great Being, seeing him, said, "What work will you do?" "There is no craft that I do not know; whatever anyone wants done, whether it be a house or a pavilion, I know how to do it." "Then I have work for you." "What is it, sir?" "Tomorrow, one hundred thousand crores of bhikkhus have been invited by me. Will you make a pavilion for them to sit in?" "I could do it, if you are able to give me wages." "I will be able to, my dear." "I will do it well," he said, and having gone, he looked at one place. A place measuring twelve or thirteen yojanas was level like a kasiṇa-circle. Thinking, "In such a place, may a pavilion made of the seven jewels arise," he looked. Immediately, the pavilion arose, breaking through the earth. On the gold pillars of that, there were silver pots, on the silver ones, gold ones, on the jewel pillars, coral ones, on the coral ones, jewel ones, on the seven-jewel pillars, there were seven-jewel pots. Then, thinking, "May a net of small bells hang in the spaces between the pavilion," as soon as he looked, the net hung down. From that, when stirred by a gentle breeze, a sweet sound like that of a five-piece orchestra issued forth. It was like a time of divine music playing. As he thought, "May garlands of fragrant flowers hang in the spaces between," garlands of flowers hung down. As he thought, "May seats and supports for one hundred thousand crores of bhikkhus arise, breaking through the earth," immediately they arose. As he thought, "May a water pot arise in each corner," water pots arose.

Gavapāna means thick milk cooked with a little rice added to it in large pots placed on hearths, food mixed with cooked honey, sugar powder, and ghee. Humans alone were unable to distribute it. Even the devas, standing apart, distributed it. Even a place measuring twelve or thirteen yojanas was not sufficient for the bhikkhus to occupy, but those bhikkhus sat down by their own power. On the final day, having had the bowls of all the bhikkhus washed, having filled them with ghee, butter, oil, honey, and molasses for medicine, he gave them together with the three robes; the robes obtained by the newly ordained bhikkhus of the Sangha were worth one hundred thousand.

The Teacher, while expressing appreciation, considering, "This person has given such a great donation, who will he become?" seeing that "in the future, at the head of two incalculable periods plus one hundred thousand aeons, he will become a Buddha named Gotama," addressed the Great Being and declared, "After such a time, you will become a Buddha named Gotama." The Great Being, hearing the prediction, thinking, "I will become a Buddha, what is the use of household life to me, I will go forth," abandoning such fortune like a lump of spittle, went forth in the presence of the Teacher, learned the Buddha's word, developed the superknowledges and the attainments, and at the end of his life, was reborn in the Brahma-world.

Maṅgala Buddha

For Maṅgala Bhagavā, the city was named Uttara, the khattiya was also named Uttara, the queen was also named Uttarā, Sudeva and Dhammasena were the two foremost disciples, Pālita was the attendant, Sīvalī and Asokā were the two foremost female disciples, the Nāga tree was the Bodhi tree, the body was eighty-eight cubits in height. When he passed away after living for ninety thousand years, ten thousand world-systems became completely dark with a single blow. In all the world-systems, there was great weeping and lamentation among humans.

‘‘After Koṇḍañña, Maṅgala was the Leader;
Having destroyed the darkness in the world, he illuminated the quality of the Dhamma.’’ (bu. vaṃ. 5.1);

Sumana Buddha

A teacher named Sumana arose in the world. He also had three gatherings of disciples. In the first gathering, there were one hundred thousand million bhikkhus. In the second, at Kancanapabbata, there were ninety thousand million, and in the third, eighty thousand million. At that time, the great being was a Nāga king named Atula, powerful and of great influence. Having heard that "a Buddha has arisen," he emerged from the Nāga world surrounded by a host of relatives, caused an offering to be made to that Blessed One, surrounded by one hundred thousand million bhikkhus, with divine instruments, initiated a great donation, gave each a pair of cloths, and became established in the refuges. That teacher also predicted that he would become a Buddha in the future. The city of that Blessed One was named Mekhala, the king Sudatta was the father, the queen mother was named Sirimā, Saraṇa and Bhāvitatta were the two chief disciples, Udena was the attendant, Soṇā and Upasoṇā were the two chief female disciples, the Nāga tree was the Bodhi tree, his body was ninety hatthas in height, and the lifespan was ninety thousand years.

"After Maṅgala, a leader named Sumana;
Unequaled in all qualities, the best of all beings." (bu. vaṃ. 6.1);

Revata Buddha

A teacher named Revata arose. He also had three gatherings of disciples. In the first gathering, there was no counting, in the second, there were one hundred thousand million bhikkhus, and likewise in the third. At that time, the Bodhisatta, having become a Brahmin named Atideva, after hearing the Teacher's Dhamma discourse, having become established in the refuges, placing his joined palms on his head, and hearing the praise of the Teacher's destruction of defilements, made an offering with his upper robe. That teacher also predicted that he would become a Buddha. The city of that Blessed One was named Sudhaññavatī, the father was a Khattiya named Vipula, the mother was named Vipulā, Varuṇa and Brahmadeva were the two chief disciples, Sambhava was the attendant, Bhaddā and Subhaddā were the two chief female disciples, the Nāga tree was the Bodhi tree, the body was eighty hatthas in height, and the lifespan was sixty thousand years.

"After Sumana, a leader named Revata;
Incomparable, unequaled, peerless, the supreme Jina." (bu. vaṃ. 7.1);

Sobhita Buddha

A teacher named Sobhita arose. He also had three gatherings of disciples. In the first gathering, there were one hundred million bhikkhus, in the second, ninety million, and in the third, eighty million. At that time, the Bodhisatta, having become a Brahmin named Ajita, after hearing the Teacher's Dhamma discourse, having become established in the refuges, gave a great donation to the Saṅgha headed by the Buddha. That teacher also predicted that he would become a Buddha. The city of that Blessed One was named Sudhamma, the father was a king named Sudhamma, the mother was also a queen named Sudhammā, Asama and Sunetta were the two chief disciples, Anoma was the attendant, Nakulā and Sujātā were the two chief female disciples, the Nāga tree was the Bodhi tree, his body was fifty-eight hatthas in height, and the lifespan was ninety thousand years.

"After Revata, a leader named Sobhita;
Concentrated, with a peaceful mind, unequaled, without peer." (bu. vaṃ. 8.1);

Anomadassī Buddha

Anomadassī, Paduma, Nārada are the names of the Buddhas. The Blessed Anomadassī had three gatherings of disciples. In the first, there were eight hundred thousand bhikkhus, in the second, seven, and in the third, six. At that time, the Bodhisatta was a Yaksha general, powerful and of great influence, the overlord of many hundreds of thousands of millions of Yakkhas. Having heard that "a Buddha has arisen," he came and gave a great donation to the Saṅgha headed by the Buddha. That teacher also predicted that he would become a Buddha in the future. The city of the Blessed Anomadassī was named Candavatī, the king Yasavā was the father, the queen mother was named Yasodharā, Nisabha and Anoma were the two chief disciples, Varuṇa was the attendant, Sundarī and Sumanā were the two chief female disciples, the Arjuna tree was the Bodhi tree, his body was fifty-eight hatthas in height, and the lifespan was one hundred thousand years.

"After Sobhita, the Fully Enlightened One, the best of bipeds;
Anomadassī, of immeasurable glory, radiant, difficult to overcome." (bu. vaṃ. 9.1);

Paduma Buddha

A teacher named Paduma arose. He also had three gatherings of disciples. In the first gathering, there were one hundred thousand million bhikkhus, in the second, three hundred thousand, and in the third, two hundred thousand bhikkhus dwelling in a great forest grove in a village-less wilderness. At that time, the Bodhisatta, having become a lion, seeing the Teacher absorbed in the cessation attainment, with a clear mind, having paid homage, circumambulated, and having become joyful and elated, roared the lion's roar three times, not abandoning the joy taking the Buddha as object for seven days, departing for alms only with the happiness of joy, having sacrificed his life, he attended upon the Blessed One. The Teacher, having arisen from cessation after seven days, gazing at the lion, thinking that "he will make his mind clear even in the Saṅgha and will pay homage to the Saṅgha," thought, "Let the Saṅgha come." The bhikkhus came immediately. The lion also made his mind clear in the Saṅgha. The Teacher, discerning his mind, predicted that he would become a Buddha in the future. The city of the Blessed Paduma was named Campaka, the king Asama was the father, the mother was a queen named Asamā, Sāla and Upasāla were the two chief disciples, Varuṇa was the attendant, Rāmā and Surāmā were the two chief female disciples, the Soṇa tree was the Bodhi tree, his body was fifty-eight hatthas in height, and the lifespan was one hundred thousand years.

"After Anomadassī, the Fully Enlightened One, the best of bipeds;
Paduma by name, unequaled, without peer." (bu. va. 10.1);

Nārada Buddha

A teacher named Nārada arose. He also had three gatherings of disciples. In the first gathering, there were one hundred thousand million bhikkhus, in the second, ninety thousand million, and in the third, eighty thousand million. At that time, the Bodhisatta, having gone forth into the ascetic life, having become skilled in the five higher knowledges and the eight attainments, gave a great donation to the Saṅgha headed by the Buddha and made an offering with red sandalwood. That teacher also predicted that he would become a Buddha in the future. The city of that Blessed One was named Dhaññavatī, the Khattiya Sudeva was the father, the queen mother was named Anomā, Bhaddasāla and Jitamitta were the two chief disciples, Vāseṭṭha was the attendant, Uttarā and Phaggunī were the two chief female disciples, the Mahāsoṇa tree was the Bodhi tree, his body was eighty-eight hatthas in height, and the lifespan was ninety thousand years.

"After Paduma, the Fully Enlightened One, the best of bipeds;
Nārada by name, unequaled, without peer." (bu. vaṃ. 11.1);

Padumuttara Buddha

A Buddha named Padumuttara arose. He also had three gatherings of disciples. In the first gathering, there were one hundred thousand million bhikkhus, in the second, at Vebhārapabbata, ninety thousand million, and in the third, eighty thousand million. At that time, the Bodhisatta, having become a wealthy householder named Jaṭila, gave robes and other requisites to the Saṅgha headed by the Buddha. That teacher also predicted that he would become a Buddha in the future. In the time of the Blessed Padumuttara, there were no sectarians. All devas and humans went for refuge to the Buddha alone. His city was named Haṃsavatī, the Khattiya Ānanda was the father, the queen mother was named Sujātā, Devala and Sujāta were the two chief disciples, Sumana was the attendant, Amitā and Asamā were the two chief female disciples, the Sāla tree was the Bodhi tree, his body was fifty-eight hatthas in height, the radiance of his body extended twelve yojanas all around, and the lifespan was one hundred thousand years.

"After Nārada, the Fully Enlightened One, the best of bipeds;
Padumuttara the Jina by name, unshakable, like the ocean." (bu. vaṃ. 12.1);

Sumedha Buddha

Sumedha and Sujāta - two Buddhas arose in one kappa. Sumedha also had three gatherings of disciples. In the first gathering, in the city of Sudassana, there were one hundred million with taints destroyed, in the second, ninety million, and in the third, eighty million. At that time, the Bodhisatta, having become a Brahmin youth named Uttara, having given away the eighty million in wealth that had been stored away, having given a great donation to the Saṅgha headed by the Buddha, having heard the Dhamma, having become established in the refuges, having gone forth, he ordained. That teacher also predicted that he would become a Buddha in the future. The Blessed Sumedha's city was named Sudassana, the king Sudatta was the father, the mother was also a queen named Sudattā, Saraṇa and Sabbakāma were the two chief disciples, Sāgara was the attendant, Rāmā and Surāmā were the two chief female disciples, the Mahānīpa tree was the Bodhi tree, his body was eighty-eight hatthas in height, and the lifespan was ninety thousand years.

"After Padumuttara, a leader named Sumedha;
Difficult to approach, with fierce energy, the supreme sage of all the world." (bu. vaṃ. 13.1);

Sujāta Buddha

A teacher named Sujāta arose. He also had three gatherings of disciples. In the first gathering, there were sixty hundred thousand bhikkhus, in the second, fifty, and in the third, forty. At that time, the Bodhisatta, having become a wheel-turning king, having heard that "a Buddha has arisen," having approached, having heard the Dhamma, having given the sovereignty of the four great continents together with the seven treasures to the Saṅgha headed by the Buddha, he ordained in the presence of the Teacher. The inhabitants of the entire realm, taking the state revenue, performing the duties of a gardener, constantly gave a great donation to the Saṅgha headed by the Buddha. That teacher also predicted that he would become a Buddha in the future. The city of that Blessed One was named Sumaṅgala, the king Uggata was the father, Prabhāvatī was the mother, Sudassana and Sudeva were the two chief disciples, Nārada was the attendant, Nāgā and Nāgasamālā were the two chief female disciples, the Mahāveḷu tree was the Bodhi tree. It is said that it shone like a peacock's tail with its dense trunk, few hollows, and great branches extending above. The body of that Blessed One was fifty hatthas in height, and the lifespan was ninety thousand years.

"In that same Maṇḍakappa, Sujāta by name was the leader;
With a lion's jaw and bull-like shoulders, immeasurable, difficult to approach." (bu. vaṃ. 14.1);

Piyadassī Buddha

Piyadassī, Atthadassī, Dhammadassī - these three Buddhas arose. The Blessed Piyadassī also had three gatherings of disciples. In the first, there were one hundred thousand million bhikkhus, in the second, ninety million, and in the third, eighty million. At that time, the Bodhisatta, having become a Brahmin youth named Kassapa, having gone to the far shore of the three Vedas, having heard the Teacher's Dhamma discourse, having built a monastery with the expenditure of one hundred thousand million in wealth, and having become established in the refuges and the precepts. Then the Teacher predicted that he would become a Buddha after one hundred and eighty kappas. The city of that Blessed One was named Anoma, the father was a king named Sudinna, the mother was named Candā, Pālita and Sabbadassī were the two chief disciples, Sobhita was the attendant, Sujātā and Dhammadinnā were the two chief female disciples, the Kakudha tree was the Bodhi tree, his body was eighty hatthas in height, and the lifespan was ninety thousand years.

"After Sujāta, the Self-Existent One, the leader of the world;
Difficult to approach, unequaled, Piyadassī of great glory." (bu. vaṃ. 15.1);

Atthadassī Buddha

The Blessed Atthadassī arose. He also had three gatherings of disciples. In the first, there were ninety-eight hundred thousand bhikkhus, in the second, eighty-eight hundred thousand, and likewise in the third. At that time, the Bodhisatta, having become a powerful ascetic named Susīma, having brought a parasol of Mandārava flowers from the Deva world, worshiped the Teacher, and he also predicted that he would become a Buddha in the future. The city of that Blessed One was named Sobhana, the king Sāgara was the father, Sudassanā was the mother, Santo and Upasanto were the two chief disciples, Abhaya was the attendant, Dhammā and Sudhammā were the two chief female disciples, the Campaka tree was the Bodhi tree, his body was eighty hatthas in height, the radiance of his body always extended one yojana all around, and the lifespan was one hundred thousand years.

"In that same Maṇḍakappa, Atthadassī, the best of men;
Having destroyed the great darkness, attained the supreme Enlightenment." (bu. vaṃ. 16.1);

Dhammadassī Buddha

Dhammadassī by name, a teacher, arose. He also had three gatherings of disciples. In the first, there were one hundred million monks; in the second, ninety million; in the third, eighty million. At that time, the Bodhisatta, having become Sakka, king of the gods, made offerings with divine perfumes, flowers, and divine music. That teacher also declared of him, "In the future, he will become a Buddha." That Blessed One's city was named Saraṇa; his father was King Saraṇa; his mother was Queen Sunandā; Paduma and Phussadeva were his two chief disciples; Sunetta was his attendant; Khemā and Sabbanāmā were his two chief female disciples; the rattaṅkura tree was his bodhi tree, also called "Bimbijāla"; his body was eighty hatthas in height, and his lifespan was one hundred thousand years.

"In that same maṇḍakappa, Dhammadassī, greatly famous,
Having dispelled that darkness, outshone the world with its gods." (bu. vaṃ. 17.1);

Siddhattha Buddha

Siddhattha by name, a fully enlightened Buddha, arose. He also had three gatherings of disciples. In the first gathering, there were one hundred million monks; in the second, ninety million; in the third, eighty million. At that time, the Bodhisatta, Uggateja by name, possessing the power of abhiññā, having become a ascetic, brought a large jambu fruit and gave it to the Tathāgata. The Teacher, having consumed that fruit, declared, "At the end of ninety-four kappas, he will become a Buddha." That Blessed One's city was named Vebhāra; his father was King Jayasena; his mother was Queen Suphassā; Sambala and Sumitta were his two chief disciples; Revata was his attendant; Sīvalā and Surāmā were his two chief female disciples; the kaṇikāra tree was his bodhi tree; his body was sixty hatthas in height, and his lifespan was one hundred thousand years.

"After Dhammadassī, Siddhattha, the leader of the world,
Having destroyed all darkness, arose like the sun." (bu. vaṃ. 18.1);

Tissa Buddha

In one kappa, Tissa and Phussa these two Buddhas were born. Tissa's, the Blessed One, had three gatherings of disciples. In the first gathering, there were one hundred million monks; in the second, ninety million; in the third, eighty million. At that time, the Bodhisatta, Mahābhoga by name, greatly famous, having become a noble, and having gone forth into the ascetic life, having attained great power, hearing that "a Buddha has arisen," taking divine mandārava, paduma, and pāricchattaka flowers, he worshipped the Tathāgata going amidst the four assemblies, he made a canopy of flowers in the sky. That Teacher also declared of him, "At the end of ninety-two kappas from now, he will become a Buddha." That Blessed One's city was named Khema; his father was King Janasandha; his mother was Queen Padumā; Brahmadeva and Udaya were his two chief disciples; Sumana was his attendant; Phussā and Sudattā were his two chief female disciples; the asana tree was his bodhi tree; his body was sixty hatthas in height, and his lifespan was one hundred thousand years.

"After Siddhattha, the Unequalled, the Unrivaled,
Of endless splendor, of immeasurable fame, Tissa, the foremost leader of the world." (bu. vaṃ. 19.1);

Phussa Buddha

Phussa by name, a teacher, arose. He also had three gatherings of disciples. In the first gathering, there were sixty hundred thousand monks; in the second, fifty; in the third, thirty-two. At that time, the Bodhisatta, Vijitāvī by name, having become a noble, abandoning a great kingdom, went forth in the presence of the Teacher, mastered the three piṭakas, spoke the Dhamma to the great multitude, and perfected the perfection of virtue. That Teacher also declared of him, "He will become a Buddha." That Blessed One's city was named Kāsī; King Jayasena was his father; Sirimā was his mother; Surakkhita and Dhammasena were his two chief disciples; Sabhiya was his attendant; Cālā and Upacālā were his two chief female disciples; the āmalaka tree was his bodhi tree; his body was forty-eight hatthas in height, and his lifespan was ninety thousand years.

"In that same maṇḍakappa, there was a teacher unsurpassed,
Incomparable, unequalled, Phussa, the foremost leader of the world." (bu. vaṃ. 20.1);

Vipassī Buddha

Vipassī by name, the Blessed One, arose. He also had three gatherings of disciples. In the first gathering, there were sixty-eight hundred thousand monks; in the second, one hundred thousand; in the third, eighty thousand. At that time, the Bodhisatta, greatly powerful, greatly influential, Atula by name, having become a king of nāgas, gave a great seat made of gold adorned with seven jewels to the Blessed One. That Teacher also declared of him, "In the ninety-first kappa from now, he will become a Buddha." That Blessed One's city was named Bandhumatī; King Bandhumā was his father; Bandhumatī was his mother; Khaṇḍa and Tissa were his two chief disciples; Asoka was his attendant; Candā and Candamittā were his two chief female disciples; the pāṭali tree was his bodhi tree; his body was eighty hatthas in height, the radiance of his body always stood pervading seven yojanas, and his lifespan was eighty thousand years.

"After Phussa, the Fully Enlightened One, the best of bipeds,
Vipassī by name, the Seeing One, arose in the world." (bu. vaṃ. 21.1);

Sikhī Buddha

Sikhī and Vessabhū these two Buddhas existed. Sikhī's also, the Blessed One, had three gatherings of disciples. In the first gathering, there were one hundred thousand monks; in the second, eighty thousand; in the third, seventy thousand. At that time, the Bodhisatta, Arindama by name, having become a king, having provided a great offering with robes to the Saṅgha of monks with the Buddha at its head, giving an elephant jewel adorned with seven jewels, having made alms the measure of an elephant, gave permissible goods. That Teacher also declared of him, "In the thirty-first kappa from now, he will become a Buddha." That Blessed One's city was named Aruṇavatī; King Aruṇa was his father; Prabhāvatī was his mother; Abhibhū and Sambhava were his two chief disciples; Khemaṅkara was his attendant; Sakhilā and Padumā were his two chief female disciples; the puṇḍarīka tree was his bodhi tree; his body was seventy hatthas in height, the radiance of his body stood pervading three yojanas, and his lifespan was seventy thousand years.

"After Vipassī, the Fully Enlightened One, the best of bipeds,
Sikhī by name was the Conqueror, the Unequalled, the Unrivaled." (bu. vaṃ. 22.1);

Vessabhū Buddha

Vessabhū by name, a teacher, arose. He also had three gatherings of disciples. In the first gathering, there were eighty thousand monks; in the second, seventy; in the third, sixty. At that time, the Bodhisatta, Sudassana by name, having become a king, having given a great offering with robes to the Saṅgha of monks with the Buddha at its head, having gone forth in his presence, possessing virtuous conduct, was abundant with joy in making offerings to the Buddha Jewel. That Blessed One also declared of him, "In the thirty-first kappa from now, he will become a Buddha." That Blessed One's city was named Anoma; King Suppatīta was his father; Yasavatī was his mother; Soṇa and Uttara were his two chief disciples; Upasanta was his attendant; Rāmā and Surāmā were his two chief female disciples; the sāla tree was his bodhi tree; his body was sixty hatthas in height, and his lifespan was sixty thousand years.

"In that same maṇḍakappa, the Unequalled, the Unrivaled,
Vessabhū by name, that Conqueror, arose in the world." (bu. vaṃ. 23.1);

Kakusandha Buddha

Kakusandha, Koṇāgamana, Kassapa, our Blessed One these Buddhas existed. Kakusandha's, the Blessed One, had only one gathering of disciples; there, forty thousand monks existed. At that time, the Bodhisatta, Khema by name, having become a king, having given a great offering with robes to the Saṅgha of monks with the Buddha at its head, and also medicines such as collyrium, having heard the Teacher's Dhamma talk, went forth. That Teacher also declared of him, "He will become a Buddha." Kakusandha's, the Blessed One, city was named Khema; the brahmin Aggidatta was his father; the brahmin woman Visākhā was his mother; Vidhura and Sañjīva were his two chief disciples; Buddhija was his attendant; Sāmā and Campā were his two chief female disciples; the mahāsirīsa tree was his bodhi tree; his body was forty hatthas in height, and his lifespan was forty thousand years.

"After Vessabhū, the Fully Enlightened One, the best of bipeds,
Kakusandha by name, the Immeasurable, the Unapproachable." (bu. vaṃ. 24.1);

Koṇāgamana Buddha

Koṇāgamana by name, a teacher, arose. He also had only one gathering of disciples; there, thirty thousand monks existed. At that time, the Bodhisatta, Pabbata by name, having become a king, surrounded by a group of ministers, having gone to the presence of the Teacher, having heard the Dhamma talk, having invited the Saṅgha of monks with the Buddha at its head, having provided a great offering, and having given bowls, wool cloths from China, silk blankets, and fine linen cloths, and also a golden image, went forth in the presence of the Teacher. That Teacher also declared of him, "He will become a Buddha." That Blessed One's city was named Sobhavatī; the brahmin Yaññadatta was his father; the brahmin woman Uttarā was his mother; Bhiyyasa and Uttara were his two chief disciples; Sotthija was his attendant; Samuddā and Uttarā were his two chief female disciples; the udumbara tree was his bodhi tree; his body was thirty hatthas in height, and his lifespan was thirty thousand years.

"After Kakusandha, the Fully Enlightened One, the best of bipeds,
Koṇāgamana by name was the Conqueror, the Eldest in the World, the Bull among Men." (bu. vaṃ. 25.1);

Kassapa Buddha

Kassapa by name, a teacher, arose. He also had only one gathering of disciples; there, twenty thousand monks existed. At that time, the Bodhisatta, Jotipāla by name, having been a youth versed in the three Vedas, manifest on the earth and in the sky, was a friend of Ghaṭikāra the potter. He, together with him, having approached the Teacher, having heard the Dhamma talk, having gone forth, with aroused energy, having mastered the three piṭakas, adorned the Buddha's Dispensation with the accomplishment of duties. That Teacher also declared of him, "He will become a Buddha." That Blessed One's birthplace was the city Bārāṇasī; the brahmin Brahmadatta was his father; the brahmin woman Dhanavatī was his mother; Tissa and Bhāradvāja were his two chief disciples; Sabbamitta was his attendant; Anuḷā and Uruveḷā were his two chief female disciples; the nigrodha tree was his bodhi tree; his body was twenty hatthas in height, and his lifespan was twenty thousand years.

"After Koṇāgamana, the Fully Enlightened One, the best of bipeds,
Kassapa by clan, the King of the Dhamma, the Dispeller of Darkness." (bu. vaṃ. 26.1);

However, in the kappa in which Dīpaṅkara, the one with ten powers, arose, there were also three other Buddhas. There is no prediction of the Bodhisatta in their presence, therefore they are not shown here. In the commentary, however, in order to show all the Buddhas beginning from Taṇhaṅkara, this was said:—

"Taṇhaṅkara, Medhaṅkara, and also Saraṇaṅkara;
Dīpaṅkara, the Fully Enlightened One, and Koṇḍañña, the best of bipeds.

"Maṅgala and Sumana, Revata, Sobhita the sage;
Anomadassī, Paduma, Nārada, Padumuttara.

"Sumedha and Sujāta, Piyadassī, greatly famous;
Atthadassī, Dhammadassī, Siddhattha, the leader of the world.

"Tissa, Phussa, the Fully Enlightened One, Vipassī, Sikhī, Vessabhū;
Kakusandha, Koṇāgamana, and also Kassapa, the leader.

"These were the Fully Enlightened Ones, free from lust, concentrated;
Having arisen like a hundred rays of light, dispelling great darkness;
Having blazed like masses of fire, they were extinguished with their disciples."

Gotama Buddha

However, the Bodhisatta who received predictions in the presence of the twenty-four Buddhas beginning with Dīpaṅkara –

"Human existence, the attainment of gender, the cause, seeing the Teacher;
Renunciation, the accomplishment of qualities, authority, and desire;
With the concurrence of eight conditions, the aspiration is fulfilled." (bu. vaṃ. 2.59) –

Having brought together these eight conditions, with the aspiration made at the foot of Dīpaṅkara, making effort, "Come, I will seek out the qualities that make a Buddha, from here and there," "Seeking, then I saw first the perfection of generosity," thus the qualities that make a Buddha, beginning with the perfection of generosity, were seen, fulfilling them completely, until the state of being Vessantara arrived. And as he approached, those benefits that were described for Bodhisattas who had made an aspiration –

"Thus, men accomplished in all aspects, destined for Awakening,
Wandering in the long journey of existence, even for hundreds of millions of kappas.

"They are not born in Avīci, nor in the world-interstices;
Burning heat, thirst, hunger, do not occur, nor the kālakañjika spirits.

"They are not small beings, even if arising in a bad destination;
Being born among humans, they are not born blind.

"There is no deficiency of hearing, they are not born mute or paralyzed;
They do not go to the state of a woman, or hermaphrodites."

"They are not subject [to rebirth], their destiny is fixed for Awakening;
Freed from the deeds with immediate result, their range is purely virtuous everywhere.

"They do not cultivate wrong view, [being firm] in the doctrine of the efficacy of action;
Even dwelling in the heavens, they are not reborn in the realm of non-perception.

"Among the gods of Suddhāvāsa, no cause (for rebirth) is found;
Inclined to renunciation, the noble ones are detached from becoming and non-becoming;
They live performing deeds for the benefit of the world, they fulfill all perfections."

He came having attained these blessings. And while he was fulfilling the pāramīs, there is no measure to the number of existences in which he fulfilled the dānapāramī during the time of Akitti Brāhmana, Saṅkha Brāhmana, King Dhanañjaya, King Mahāsudassana, Mahāgovinda, King Nimi, Prince Candakumāra, Visayha Seṭṭhi, King Sivi, and King Vessantara. But definitively, in the Sasapaṇḍita Jātaka –

"Seeing one approaching for alms, I gave up my own body;
There is no one equal to me in giving, this is my perfection of giving." (cariyā. 1.tassuddāna) –

dānapāramitā (perfection of giving) became the paramatthapāramī (the ultimate perfection). Likewise, there is no measure to the number of existences in which he fulfilled the sīlapāramī (perfection of morality) during the time of King Sīlavanāga, King Campeyya, King Bhūridatta, King Chaddanta, Prince Jayaddisa, and Prince Alīnasattu. But definitively, in the Saṅkhapāla Jātaka –

"Though pierced with stakes, pounded with mallets, and [struck] with lances,
I do not get angry at the Bhoja princes, this is my perfection of morality." (cariyā. 2.91) –

sīlapāramitā (perfection of morality) became the paramatthapāramī (the ultimate perfection). Likewise, there is no measure to the number of existences in which he abandoned great kingdoms and fulfilled the nekkhammapāramitā (perfection of renunciation) during the time of Prince Somanassa, Prince Hatthipāla, and Paṇḍita Ayoghara. But definitively, in the Cūḷasutasoma Jātaka –

"A great kingdom within my grasp, I discarded like a lump of spittle;
In giving it up there is no clinging, this is my perfection of renunciation." –

nekkhammapāramitā (perfection of renunciation) became the paramatthapāramī (the ultimate perfection). Likewise, there is no measure to the number of existences in which he fulfilled the paññāpāramitā (perfection of wisdom) during the time of Vidhura Paṇḍita, Mahāgovinda Paṇḍita, Kuddāla Paṇḍita, Araka Paṇḍita, Bodhi Paribbājaka, and Mahosadha Paṇḍita. But definitively, in the Sattubhasta Jātaka, during the time of Senaka Paṇḍita –

"Investigating with wisdom, I freed the brahmin from suffering;
There is no one equal to me in wisdom, this is my perfection of wisdom." –

paññāpāramitā (perfection of wisdom) became the paramatthapāramī (the ultimate perfection). Likewise, there is no measure to the number of existences in which he fulfilled the vīriyapāramitā (perfection of effort) and the other perfections. But definitively, in the Mahājanaka Jātaka –

"Not seeing the shore, in the midst of the water, all the men were killed;
There is no change in my mind, this is my perfection of effort." –

vīriyapāramitā (perfection of effort) became the paramatthapāramī (the ultimate perfection). In the Khantivādi Jātaka –

"As if unfeeling, while they cut me with a sharp axe;
I do not get angry at the king of Kāsī, this is my perfection of patience." –

khantipāramitā (perfection of patience) became the paramatthapāramī (the ultimate perfection). In the Mahāsutasoma Jātaka –

"Protecting the truthful word, having given up my life;
I freed one hundred nobles, this is my perfection of truthfulness." –

saccapāramitā (perfection of truthfulness) became the paramatthapāramī (the ultimate perfection). In the Mūgapakkha Jātaka –

"My mother and father are not hateful to me, nor is great fame hateful;
Omniscience is dear to me, therefore I undertook the vow." (cariyā. 3.65) –

adhiṭṭhānapāramitā (perfection of determination) became the paramatthapāramī (the ultimate perfection). In the Suvaṇṇasāma Jātaka –

"No one frightens me, nor do I fear anyone;
Supported by the power of loving-kindness, I rejoice in the forest then." (cariyā. 3.113) –

mettāpāramitā (perfection of loving-kindness) became the paramatthapāramī (the ultimate perfection). In the Lomahaṃsa Jātaka –

"I make my bed in the charnel ground, placing a skeleton nearby;
The villagers come, showing unbearable forms." (cariyā. 3.119) –

upekkhāpāramitā (perfection of equanimity) became the paramatthapāramī (the ultimate perfection). This is the summary here. But this meaning in detail should be taken from the Cariyāpiṭaka. Having thus fulfilled the pāramīs, while dwelling in the existence of Vessantara –

"This earth is without consciousness, without knowledge of pleasure or pain;
Even it, by the power of my giving, trembled seven times." (cariyā. 1.124) –

This should be understood as the dūrenidānaṃ (remote commencement).

The Discourse on the Remote Commencement is concluded.

2. The Discourse on the Recent Commencement

tīṇi kolāhalāni (three great commotions) arise: kappakolāhalaṃ (the cosmic commotion), buddhakolāhalaṃ (the Buddha commotion), cakkavattikolāhalaṃ (the wheel-turning monarch commotion). Therein, the Lokabyūhā gods, who dwell in the realm of desire, with loosened hair, disheveled locks, weeping faces, wiping away tears with their hands, clothed in red garments, assuming an exceedingly wretched appearance, wander in the path of humans, proclaiming thus: "Good sirs, after a hundred thousand years, there will be a cosmic destruction; this world will perish; even the great ocean will dry up; and this great earth and Mount Sineru, the king of mountains, will be burnt up and destroyed; world destruction will occur up to the Brahma-world. Good sirs, cultivate mettā (loving-kindness); good sirs, cultivate karuṇaṃ (compassion), muditaṃ (sympathetic joy), upekkhaṃ (equanimity); attend to your mother, attend to your father, be respectful to the elders in your family." This is called kappakolāhalaṃ (the cosmic commotion). The Lokapāla gods, proclaiming, "After a thousand years, a Fully Enlightened Buddha will arise in the world," wander about, shouting, "Good sirs, after a thousand years, a Fully Enlightened Buddha will arise in the world." This is called buddhakolāhalaṃ (the Buddha commotion). The deities, proclaiming, "After one hundred years, a wheel-turning monarch will arise," wander about, shouting, "Good sirs, after one hundred years, a wheel-turning monarch will arise in the world." This is called cakkavattikolāhalaṃ (the wheel-turning monarch commotion). These three commotions are great.

Having heard the sound of the Buddha commotion, the deities of all ten thousand world-systems gather together and, knowing "So-and-so being will become a Buddha," approach him and request [him to be born]. And they request [him] when the preliminary signs have arisen. Then all those, together with the Four Great Kings, Sakka, Suyāma, Santusita, Sunimmita, Vasavatti, and the Great Brahmas, gather in one world-system, go to the presence of the Bodhisatta in the Tusita heaven, and beseech, "Good sir, you have fulfilled the ten pāramīs, not desiring the attainments of Sakka, nor desiring the attainments of Māra, Brahma, or a wheel-turning monarch, but fulfilling them desiring omniscience for the sake of delivering the world. Now is the time for you, good sir, to become a Buddha; now is the opportunity, good sir, to become a Buddha."

He contemplated the pañcamahāvilokanaṃ (the five great contemplations). Therein, first he contemplated the kālaṃ (time), thinking, "Is it the right time, or is it not the right time?" Therein, a time when the life-span is increased beyond one hundred thousand years is not the right time. Why? Because then the birth, aging, and death of beings are not evident. And there is no teaching of the Buddhas that is free from the three characteristics. When they speak, "Impermanent, suffering, not-self," [people] think, "What is this they are saying?" They neither listen nor believe, therefore there is no attainment. When that is absent, the dispensation does not lead out [of suffering]. Therefore, that is not the right time. A time when the life-span is less than one hundred years is also not the right time. Why? Because then beings have excessive defilements, and advice given to those with excessive defilements does not remain in the place of advice, but quickly vanishes like a line drawn on water. Therefore, that is also not the right time. But a time when the life-span is from one hundred thousand years downwards, from one hundred years upwards, is the right time. And then, when the life-span was one hundred years, the great being saw that it was the right time to be born.

Then, contemplating the dīpaṃ (continent), he looked at the four continents with their retinues and saw, "Buddhas are not born in the three continents, they are born only in Jambudīpa," and he contemplated the continent.

Then, contemplating the okāsaṃ (region), thinking, "Jambudīpa is large, its circumference is ten thousand yojanas, in which region are Buddhas born?" he saw the Middle Country. The Middle Country is the region which, in the east, has the nigama (market town) named Gajaṅgala, beyond that are the Mahāsālā trees, beyond that are the border regions, and within that is the middle. In the southeast is the river Sallavatī, beyond that are the border regions, and within that is the middle. In the south is the nigama named Setakaṇṇika, beyond that are the border regions, and within that is the middle. In the west is the brahmin village named Thūṇa, beyond that are the border regions, and within that is the middle. In the north is the mountain named Usīraddhaja, beyond that are the border regions, and within that is the middle," as stated in the Vinaya (mahāva. 259). That region is three hundred yojanas in length, two and a half hundred in breadth, and nine hundred yojanas in circumference. In this region Buddhas, Paccekabuddhas, chief disciples, the eighty great disciples, wheel-turning monarchs, and other mighty khattiyas (warriors), brāhmaṇas, householders, and great wealthy men are born. And here is the city named Kapilavatthu, it has come to the conclusion that I should be born there.

Then, contemplating the kulaṃ (family), [he saw] "Buddhas are not born in a Vessa family or a Suddha family. But they are born in only two families, either a khattiya family or a brāhmaṇa family that is accepted by the world. And now the khattiya family is accepted by the world, I will be born there. King Suddhodana will be my father," he contemplated the family.

Then, contemplating the mātaraṃ (mother), [he saw] "The mother of a Buddha is not fickle or a drunkard, but having fulfilled the pāramīs for one hundred thousand aeons, she is of unbroken five precepts from birth. And this Queen Mahāmāyā is such, she will be my mother. How long will she live? For seven days beyond ten months," he saw.

Having thus contemplated these five great contemplations, making an agreement with the deities, saying, "It is the time for me, good sirs, to become a Buddha," sending those deities away, surrounded by the Tusita deities, he entered the Nandanavana garden in the Tusita heaven. Indeed, there is a Nandanavana garden in every heaven. There, the deities, reminding him of the opportunity for meritorious deeds done in the past, wander about, saying, "Having passed away from here, go to a good destination, having passed away from here, go to a good destination." While he was wandering there, surrounded by deities reminding him of merit in this way, he passed away and took rebirth in the womb of Queen Mahāmāyā.

For the sake of manifesting that, this is the sequential narrative: It is said that at that time, the Āsāḷhi festival was proclaimed in the city of Kapilavatthu, and the great crowd was playing at the festival. Queen Mahāmāyā also, from the seventh day before the full moon, having abstained from drinking liquor, enjoying the festival celebration, endowed with garlands, perfumes, and decorations, on the seventh day, having risen early in the morning, bathed in scented water, distributed four hundred thousand [coins], gave a great alms, adorned with all decorations, having eaten choice food, having undertaken the Uposatha vows, entered the adorned and prepared royal chamber, lay down on the royal bed, and as she was falling asleep, she saw this dream: It is said that the four Great Kings lifted her up together with her bed, took her to the Himalayas, placed her on a sixty-yojana-wide slab of red arsenic under a seven-yojana-high great Sāla tree, and stood to one side. Then their consorts came, took the queen to Anotatta lake, bathed her to remove human impurities, clothed her in divine garments, anointed her with perfumes, adorned her with divine flowers, and then, not far from there, there was a silver mountain, inside it was a golden mansion, there they prepared a divine bed with its head to the east and laid her down. Then the Bodhisatta, having become a white elephant calf, wandered on a golden mountain not far from there, then descending from there, climbed the silver mountain, coming from the north, having taken a white lotus with his trunk the color of a silver rope, having made a sound like a goose, entered the golden mansion, circumambulated his mother's bed three times, and was as if he had entered her womb, splitting her right side. Thus, he took rebirth under the constellation Uttarāsāḷha.

The next day, the awakened queen told the king about the dream. The king summoned sixty-four leading Brahmins and, after preparing magnificent seats on the ground smeared with cow dung and green clay, adorned with parched grain and other auspicious decorations, he filled golden and silver bowls with excellent milk-rice mixed with ghee, honey, and sugar, and presented them to the seated Brahmins, covering them with golden and silver bowls. He also satisfied them with other gifts, such as new clothes and brown cows. Then, after satisfying the Brahmins with all desires, he announced the dream to them and asked, "What will happen?" The Brahmins said, "Do not worry, great king, a fetus has been established in your queen's womb, and it is indeed a male fetus, not a female one. You will have a son. If he lives in a house, he will become a universal monarch. If he leaves the house and goes forth, he will become a Buddha in the world, one with the covering of ignorance removed."

Thirty-two premonitory signs appeared: an immeasurable radiance spread throughout the ten thousand world-systems. As if wishing to see his glory, the blind regained their sight, the deaf heard sounds, the mute spoke, the hunchbacked became straight, the lame regained the ability to walk, all beings in bonds were freed from fetters and other restraints, the fires in all the hells were extinguished, hunger and thirst subsided in the realm of the departed, there was no fear for animals, all beings' diseases subsided, all beings became kind-spoken, mares neighed sweetly, elephants trumpeted, all musical instruments emitted their own sounds, ornaments that were in people's hands rang without being struck, all directions were clear, a soft, cool breeze blew, producing happiness in beings, unseasonal clouds rained, water gushed forth and flowed from the earth, birds abandoned flying in the sky, rivers stopped flowing, the great ocean became sweet water, everywhere the ground was covered with five-colored lotuses, all flowers on land and in water bloomed, branch lotuses bloomed on the branches of trees, creeper lotuses on the creepers, breaking through the dense stone slabs, hundred-petaled lotuses arose upwards, and lotus stalks appeared, and hanging lotuses arose in the sky, showers of flowers fell all around. Divine music played in the sky, and the entire ten-thousand world-system, like a garland thrown around and scattered, like a bundle of garlands squeezed and tied, like a well-decorated and prepared garland seat, became a single garland-wearing, fly-whisk-waving, flower-incense-perfume-filled, supremely beautiful place.

The nature of a Bodhisatta's mother.

Queen Mahāmāyā, carrying the Bodhisatta in her womb for ten months like oil in a bowl, with her pregnancy fulfilled, wished to go to her relatives' home and informed King Suddhodana, "I wish, O King, to go to Devadaha, the city of my clan." The king agreed, saying, "Very well," and had the road from Kapilavatthu to Devadaha leveled, decorated it with banana trees, full pots, flags, banners, and other decorations, and had the queen seated in a golden palanquin, lifted by a thousand courtiers, and sent her off with a large retinue. Between the two cities, there was a grove of auspicious Sāla trees called Lumbinīvana, common to the inhabitants of both cities. At that time, from the roots to the topmost branches, everything was in full bloom with a single blossom. Among the branches and flowers, swarms of five-colored bees and various flocks of birds wandered, cooing with sweet sounds. The entire Lumbinīvana was like a grove of diverse creepers, like a well-prepared pleasure pavilion of a powerful king. Seeing it, the queen desired to play in the Sāla grove. The courtiers took the queen into the Sāla grove. She approached an auspicious Sāla tree, desiring to grasp a Sāla branch. The Sāla branch bent down like a well-trained cane tip and came near the queen's hand. She stretched out her hand and grasped the branch. At that very moment, the queen's labor pains began. The crowd withdrew, having wrapped a cloth around her. As she stood holding the Sāla branch, her delivery occurred. Immediately, four great Brahmās of pure mind arrived, carrying a golden net. They received the Bodhisatta with the golden net and, standing before the mother, said, "Be joyful, O Queen, a son of great power has been born to you."

Unlike other beings who emerge from their mother's womb soiled with repulsive impurities, the Bodhisatta did not. Rather, like a Dhamma speaker descending from a seat, like a person descending from a ladder, extending his two hands and two feet, he emerged from his mother's womb unsoiled by any impurity, pure and clear, shining like a jewel placed in a Benares cloth. Even so, for the sake of honoring the Bodhisatta and his mother, two streams of water issued from the sky, causing coolness to the bodies of the Bodhisatta and his mother.

Then, from the hands of the Brahmās who had received him with the golden net, the four Great Kings took him onto a deer skin mat, auspicious and pleasant to the touch. From their hands, humans took him with a soft cloth. Released from the hands of the humans, he stood on the earth and looked towards the east. Numerous thousands of world-systems became a single expanse. There, gods and humans, worshiping with perfumes and garlands, said, "Great being, there is no one equal to you here, let alone superior." In this way, having looked at the four directions, the four intermediate directions, below, and above—ten directions in all—and seeing no one equal to himself, he proceeded with seven strides, declaring, "This is the north direction," accompanied by the Great Brahmā holding a white parasol, Suyāma waving a fan, and other deities holding the remaining royal emblems. Then, standing at the seventh stride, uttering the assertive words, "I am the chief in the world," he roared a lion's roar.

Rāhula's mother the queen, Ānanda Thera, Channa the courtier, Kāḷudāyī the courtier, Kaṇḍaka the royal horse, the Great Bodhi Tree, and four treasure pots were born. Of these, one treasure pot was one gāvuta in size, one was half a yojana in size, one was three gāvuta in size, and one was one yojana in size. In depth, it extended to the edge of the earth. These are called the seven co-nascent ones.

A hermit named Kāladevala, having finished his meal, went to the Tāvatiṃsa heaven for his afternoon rest. Seeing those deities playing there, he asked, "For what reason are you playing with such joyful minds? Tell me the reason for this." The deities said, "Venerable sir, a son has been born to King Suddhodana. He will sit at the Bodhi-maṇḍa, become a Buddha, and set the Wheel of Dhamma in motion. We are delighted for this reason, thinking, 'We will have the opportunity to see his endless Buddha-līla and hear the Dhamma.'" Hearing their words, the ascetic quickly descended from the heavens, entered the royal residence, and sat on the prepared seat, saying, "A son, I hear, has been born to you, O King. I shall see him." The king brought the adorned and prepared prince and offered him to the ascetic to pay homage. The Bodhisatta's feet turned around and rested on the ascetic's matted hair. For the Bodhisatta, there is no one worthy of being worshiped in that existence. If, unknowingly, they were to place the Bodhisatta's head at the ascetic's feet, his head would split into seven pieces. The ascetic, thinking, "It is not proper for me to destroy myself," rose from his seat and raised his hands in Añjali to the Bodhisatta. Seeing this marvel, the king worshiped his own son.

The ascetic remembered forty aeons into the past and forty into the future, eighty aeons in all. Seeing the Bodhisatta's perfection of characteristics, considering and contemplating, "Will he become a Buddha, or not?" he knew, "Undoubtedly, he will become a Buddha," and smiled, thinking, "This is a marvelous person." Then, contemplating, "Will I be able to see this marvelous person as a Buddha, or not?" he saw, "I will not be able to. Before that, I will die and be reborn in the Formless Realm, where even a hundred or a thousand Buddhas cannot go to enlighten me," and seeing this, he wept, "I will not be able to see such a marvelous person as a Buddha. Great indeed will be my loss."

The people, seeing him, asked, "Our lord has just now smiled and then wept and remained still. Will any danger befall our lord's son, O venerable sir?" "There is no danger to him. Undoubtedly, he will become a Buddha." "Then why, venerable sir, did you weep?" "I weep lamenting myself, thinking, 'I will not be able to see such a person as a Buddha. Great indeed will be my loss.'" Then, contemplating, "Will any of my relatives be able to see a Buddha?" he saw his nephew, the boy Nāḷaka. He went to his sister's house and asked, "Where is your son Nāḷaka?" "He is in the house, uncle." "Call him," and having him called, he said to the boy who had come to him, "Dear boy, a son has been born in the family of King Suddhodana. This is a Buddha-shoot. After thirty-five years have passed, he will become a Buddha. You will be able to see him. Go forth today." The boy, born into a family with eighty-seven koṭi of wealth, thinking, "My uncle will not direct me to something that is without benefit," immediately had robes and a clay bowl brought from the market, shaved his hair and beard, put on the ochre robes, and thinking, "My going forth is for the sake of that supreme person in the world," raised his hands in Añjali towards the Bodhisatta, worshiped with the five-point prostration, put the bowl in a bag, hung it on his shoulder, entered the Himalayas, and practiced the ascetic life. He approached the Tathāgata who had attained Supreme Enlightenment, had the Nāḷaka practice taught, then re-entered the Himalayas, attained Arahatship, and, practicing the most excellent practice, after maintaining his life for only seven months, passed away into the Nibbāna element without remainder, standing against a golden mountain.

On the fifth day, after washing the Bodhisatta's head, thinking, "We will take the name-taking ceremony," they anointed the royal palace with perfumes of four kinds, scattered parched grains and five kinds of flowers, prepared unmixed milk-rice, invited eight hundred Brahmins who had mastered the three Vedas, seated them in the royal palace, fed them delicious food, and made great offerings, inquiring, "What will he become?" They inquired about the characteristics. Among them -

"Rāma, Dhaja, Lakkhaṇa, Mantī also, Yañña, Subhoja, Suyāma, Sudatta;
These eight Brahmins were there, skilled in the six limbs, they declared the mantra." (ma. ni. aṭṭha. 1.284) –

Were those who examined the marks. On the day of conception, the dream was also interpreted by these same individuals. Of them, seven people raised two fingers and interpreted him in two ways: "Endowed with these characteristics, if he lives in a house, he will become a universal monarch. If he goes forth, he will become a Buddha," and they described all the glorious prosperity of a universal monarch. However, a young man named Koṇḍañña by family, the youngest of them all, seeing the excellent perfection of the Bodhisatta's characteristics, said, "There is no cause for him to remain in a house. Undoubtedly, this one will become a Buddha with the covering of ignorance removed," and raising only one finger, declared a single-faceted interpretation. This one, having performed meritorious deeds, the last being destined for enlightenment, surpassing the other seven in wisdom, grasped and saw only one thing—the state of being a Buddha—for the Bodhisatta endowed with these characteristics. Therefore, raising one finger, he declared thus. Then, taking his name, because he would accomplish the welfare of the entire world, they gave him the name "Siddhattha."

The Group of Five elders were born.

Then King Suddhodana asked, "What, having seen what, will my son renounce the world?" "Four forerunners," they replied. "Which four?" he asked. "A decrepit old man, a sick person, a dead person, and a renunciant." The king said, "From now on, do not allow such people to approach my son. My son has no need of Buddhahood. I wish to see my son exercising sovereignty and dominion over the four great continents, surrounded by a retinue of thirty-six yojanas, roaming in the sky." Having said this, he placed guards at intervals of a gavuta in each of the four directions to prevent these four kinds of signs from appearing in the prince's sight. On that day, among the eighty thousand families of relatives gathered at the auspicious venue, each one pledged a son, saying, "Whether he becomes a Buddha or a king, we will give this one son. If he becomes a Buddha, he will wander accompanied by assemblies of Kshatriya ascetics. If he becomes a king, he will wander attended and surrounded by Kshatriya princes." The king also provided the Bodhisatta with wet nurses of excellent form, free from all faults. The Bodhisatta grew up with a great retinue and great splendor.

It was called the plowing festival (vappamaṅgalaṃ). On that day, the entire city was adorned like a city of the gods. All the servants and laborers, dressed in new clothes and adorned with garlands and perfumes, gathered at the royal palace. A thousand plows were prepared for the king's plowing. On that day, seven hundred and ninety-nine plows, along with the bullock reins and goads, were adorned with silver. The king's ceremonial plow, however, was adorned with red gold. The bullocks' horn coverings and goads were also adorned with gold. The king, going out with a large retinue, took the prince with him. At the plowing site, there was a jambu tree with thick foliage and dense shade. A bed was prepared for the prince beneath it, and above it, a canopy studded with gold stars was erected, surrounded by a screen, and guards were stationed. The king, adorned in all his finery and surrounded by his ministers, went to the plowing ground. There the king took hold of the golden plow, the ministers took hold of the seven hundred and ninety-nine silver plows, and the farmers took hold of the remaining plows. They took these and plowed here and there. The king went back and forth across the field.

At this place, there was great prosperity. The nurses who were sitting surrounding the Bodhisatta, thinking, "Let us see the king's prosperity," went out from within the screen. The Bodhisatta, looking here and there and seeing no one, quickly rose, crossed his legs, and, focusing on the in-and-out breaths (ānāpāna), attained the first jhāna. The nurses, wandering among the foods and snacks, lingered a little while. The shadows of the other trees had passed, but the shadow of the jambu tree remained circular and stationary. The nurses, thinking, "The young master is alone," quickly lifted the screen and entered, and seeing the Bodhisatta sitting in meditation on the bed and that miracle, went and reported it to the king: "Your Majesty, the prince is sitting thus. The shadows of the other trees have passed, but the shadow of the jambu tree remains circular." The king, coming quickly and seeing the miracle, bowed to his son, saying, "This, dear son, is my second obeisance to you."

Then, gradually, the Bodhisatta reached the age of sixteen. The king had three palaces built for the Bodhisatta, suitable for the three seasons: one with nine stories, one with seven stories, and one with five stories. He also provided forty thousand dancing women. The Bodhisatta, like a god surrounded by a host of nymphs, attended by adorned dancing women, entertained by instrumental music without men, enjoyed great prosperity, living in the three palaces in rotation according to the seasons. Rāhula's mother was his queen, the chief consort.

This should be understood in the same way as it comes in the Sarabhaṅga Jataka. At that time, the assembly of his relatives was without doubt.

Then one day, the Bodhisatta, wanting to go to the pleasure garden, addressed the charioteer and said, "Harness the chariot." He replied, "Very well," and having adorned a magnificent, excellent chariot with all its finery, and having harnessed four auspicious Sindhava horses of the color of kumuda petals, he informed the Bodhisatta. The Bodhisatta, ascending the chariot resembling a divine palace, went towards the pleasure garden. The deities, thinking, "The time for Siddhartha Kumara's enlightenment is near, we will show a forerunner," manifested a divine being as a decrepit old man with broken teeth, gray hair, hunched over, holding a staff, and trembling. Both the Bodhisatta and the charioteer saw him. Then the Bodhisatta, "My good man, who is this person, whose hair is not like that of others?" Having questioned the charioteer in the manner that is described in the Mahāpadāna Sutta (D.N. 2.45) and hearing his words, "Alas, indeed, for birth, where old age is evident in one who is born!" With a mind shaken, he returned from there and ascended the palace. The king asked, "What is the reason my son returned so quickly?" "Having seen an old man, Your Majesty." "They said he would renounce the world upon seeing an old man. Why do you destroy me? Quickly, arrange for the prince's entertainments. Enjoying prosperity, he will not think of renunciation." Having said this, he increased the guard, placing guards at half-yojana intervals in all directions.

Again, one day, the Bodhisatta, going to the pleasure garden as before, saw a sick man manifested by the deities. Having questioned him in the same way as before, with a mind shaken, he returned and ascended the palace. The king, having inquired, made arrangements in the same way as described below, and again increasing the guard, placed guards in an area measuring three gavutas all around. Again, one day, the Bodhisatta, going to the pleasure garden as before, saw a dead person manifested by the deities. Having questioned him in the same way as before, with a mind shaken, he again returned and ascended the palace. The king, having inquired, made arrangements in the same way as described below, and again increasing the guard, placed guards in an area measuring one yojana all around. But another day, going to the pleasure garden, he saw a renunciant, well-dressed and well-covered, manifested by the deities. "Who is this, my good man?" he asked the charioteer. Although the charioteer did not know of a renunciant or the qualities of renunciation due to the absence of the arising of a Buddha, by the power of the deities, he said, "This is called a renunciant, Your Majesty," and described the qualities of renunciation. The Bodhisatta, having developed a liking for renunciation, went to the pleasure garden that day. The Dīghabhāṇakas (reciters of the long texts), however, say, "He saw all four signs in one day and went."

There, having played for a portion of the day, and having bathed in the auspicious lotus pond, at sunset, he sat on the auspicious stone slab, desiring to adorn himself. Then his attendant men, taking cloths of various colors, ornaments of various kinds, garlands, perfumes, and unguents, stood surrounding him on all sides. At that moment, Sakka's seat became hot. He, considering, "Who is it that desires to dislodge me from this position?" realized that the Bodhisatta desired to adorn himself and addressed Vissakamma: "Good Vissakamma, Siddhartha Kumara will go forth on the Great Renunciation at midnight tonight. This is his final adornment. Go to the pleasure garden and adorn the Great Being with divine ornaments." He, replying, "Very well," by the power of the devas, approached the Bodhisatta at that very moment, becoming like his own barber, and wrapped the Bodhisatta's head with a divine cloth. The Bodhisatta, by the touch of the hand, knew, "This is not a human, this is a son of the gods." As soon as his head was wrapped, a thousand cloths rose up on his head in the manner of a jewel crest; again, as he wrapped it, a thousand cloths; ten thousand cloths rose up as he wrapped it ten times. "One should not think, 'The head is small, the cloths are many, how did they rise up?'" For among them, the largest was the size of an amalaka flower, and the rest were the size of kadambaka flowers. The Bodhisatta's head was like a kuyyaka flower covered with filaments.

Let his name be just ‘Rāhula Kumara’."

Kisā Gotamī, a Kshatriya maiden, standing on the upper terrace of the palace, saw the splendor of the Bodhisatta's form as he circumambulated the city, and filled with joy and gladness, uttered this exclamation:

"Happy indeed is that mother, happy indeed is that father;
Happy indeed is that woman, who has such a husband." (Dha. Sa. Commentary, Nidānakathā); –

The Bodhisatta, hearing that, thought, "She says thus: 'The heart of the mother who sees such a form is cooled, the heart of the father is cooled, the heart of the lady is cooled.' In what, having been cooled, is the heart called cooled?" Then, for him, whose mind was detached from defilements, this occurred: "Having been cooled in the fire of passion, it is called cooled; having been cooled in the fire of hatred, it is called cooled; having been cooled in the fire of delusion, it is called cooled; having been cooled in all the burning pains of defilements, such as pride and wrong view, it is called cooled." "She speaks auspiciously to me, for I am wandering seeking nibbāna. Today itself, having abandoned the household life, having gone forth, having renounced, it is fitting for me to seek nibbāna. Let this be her teacher's fee." Untying the pearl necklace from his neck, worth a hundred thousand, he sent it to Kisā Gotamī. She was filled with gladness, thinking, "Siddhartha Kumara, with his heart attached to me, sends a gift."

The Bodhisatta, too, with great splendor, ascended his palace and lay down on the royal couch. Just then, dancing women, adorned with all their finery, well-trained in dancing, singing, and so on, who had attained beauty of form like divine nymphs, surrounded him, taking various instruments, and entertained him, performing dances, songs, and instrumental music. The Bodhisatta, his mind detached from defilements, uninterested in dancing and so on, fell asleep for a moment. Those women, too, thinking, "The one for whom we perform dances and so on has fallen asleep. Why should we tire ourselves now?" laid aside the instruments they were holding and lay down. The lamps with scented oil were burning dimly. The Bodhisatta, awakening, sitting cross-legged on the bed, saw those women sleeping, having cast aside their musical instruments – some with saliva flowing, bodies soiled; some gnawing their teeth; some snoring like crows; some babbling; some with mouths agape; some with clothes fallen off, their private parts exposed in disarray. Seeing their disfigured state, he became even more detached from sensual pleasures. That great hall, adorned and prepared like Sakka's mansion, appeared to him like a charnel ground filled with various kinds of corpses. The three realms devoured him like a house on fire – "Afflicted indeed! Oppressed indeed!" he exclaimed, and his mind inclined exceedingly towards renunciation.

Then, thinking, "It is fitting for me to go forth on the Great Renunciation today," he arose from his bed, went to the door, and said, "Who is there?" Channa, who was lying with his head against the threshold, replied, "It is I, noble sir, Channa." He said, "Today I intend to go forth on the Great Renunciation; prepare a horse for me." Channa, replying, "Very well, your majesty," took the horse's trappings, went to the stable, and seeing Kanthaka, the king of horses, standing in a beautiful spot beneath a canopy of jasmine garlands, with oil lamps burning, thought, "It is fitting for me to prepare this one today," and he prepared Kanthaka. As he was being prepared, Kanthaka understood, "This preparation is very intense; it is not like the preparations on other days when going for pleasure trips to the park. My noble master intends to go forth on the Great Renunciation today." Then, with a delighted mind, he let out a great laugh; that sound could have spread throughout the entire city. However, the deities suppressed it, not allowing anyone to hear it.

The Bodhisatta, after sending Channa, thinking, "I will see my son first," arose from his seat and went to the dwelling place of Rāhula's mother and opened the door of the chamber. At that moment, an oil lamp was flickering inside the chamber. Rāhula's mother was asleep on a bed strewn with an abundance of jasmine and other flowers, with her hand on her son's head. The Bodhisatta, standing with one foot on the threshold, looked and thought, "If I remove the queen's hand and take my son, the queen will awaken, and thus there will be an obstacle to my going forth. I will return as a Buddha and see my son." He then descended from the palace. The statement in the Jātaka commentary that "Rāhula Kumāra was then seven days old" is not found in other commentaries, therefore this account should be accepted.

Thus, the Bodhisatta, descending from the palace, went to the horse and said, "Dear Kanthaka, may you carry me for just this one night, and relying on you, having become a Buddha, I will carry the world with its devas across." Then, leaping up, he mounted Kanthaka's back. Kanthaka was eighteen hands long from neck to tail, endowed with proportionate height, strength, and speed, and was completely white, like a washed conch shell. If he were to neigh or make any sound with his hooves, the sound would fill the entire city. Therefore, by their power, the deities suppressed his laughter so that no one could hear it, and they placed their palms beneath his hooves to prevent any sound. The Bodhisatta, seated firmly on the horse's back, had Channa take hold of the horse's tail, and at midnight, he reached the great gate. At that time, the king, fearing that his son might open the city gate and leave at any time, had each of the two gate panels made to be opened by a thousand men. The Bodhisatta, however, was endowed with strength and power, possessing the strength of a hundred thousand kotis of elephants and the strength of ten kotis of thousands of men. He thought, "If the gate is not opened, I will press Kanthaka with my thighs, and together with Channa holding onto the tail, I will leap over the eighteen-hand-high wall." Channa also thought, "If the gate is not opened, I will seat my master, the noble sir, on my shoulders, and holding Kanthaka's belly with my right hand, I will make a passage and leap over the wall." Kanthaka also thought, "If the gate is not opened, I will lift my master, just as he is seated on my back, together with Channa holding onto the tail, and leap over the wall." If the gate had not been opened, one of these three would have accomplished as they had thought. However, the deities dwelling at the gate opened the gate.

Māra the Evil One, intending to turn the Bodhisatta back, came and stood in the sky, saying, "Good sir, do not go forth. On the seventh day from now, the Wheel Treasure will appear to you, and you will rule over the four great continents with their two thousand surrounding islands. Turn back, good sir!" "Who are you?" "I am Vasavattī." "Māra, I know about the appearance of my Wheel Treasure. I have no need for kingship. I will awaken the ten-thousandfold world-system and become a Buddha." Māra, hoping for an opportunity, followed and pursued him like a shadow, thinking, "From now on, I will know whenever he thinks a thought of sensual desire, ill-will, or harm."

The Bodhisatta, unconcerned with the universal sovereignty that was within his grasp, discarding it as if it were a lump of spittle, left the city with great honor. It was the full-moon day of Āsāḷhi, under the Uttarāsāḷha constellation. After leaving, he wished to look back at the city. As soon as this thought arose in his mind, the great earth, as if saying, "Great man, you must not turn back and look," split apart and revolved like a potter's wheel. The Bodhisatta, standing facing the city, looked at the city and showed the place where Kanthaka was turned back, establishing the Kanthaka-nivattana Cetiya site, and headed Kanthaka towards the path to be taken, with great honor and splendid glory. At that time, it is said that the deities held sixty thousand torches in front of him, sixty thousand behind him, sixty thousand on his right side, and sixty thousand on his left side. Other deities held an immeasurable number of torches around the circumference of the world-circle. Other deities, nāgas, supaṇṇas, and others, worshiped him with divine perfumes, garlands, powders, and incense as they went. The sky was continuously filled with Pāricchattaka and Mandārava flowers, like a downpour of thick rain. Divine music played, with eighty sets of instruments all around—sixty instruments per set, totaling sixty-eight hundred thousand instruments. Their sound was like thunder in the ocean's depths and like the roar of the ocean in the depths of the Yugandhara mountain.

Proceeding with such splendid glory, the Bodhisatta crossed three kingdoms in a single night and reached the bank of the Anomā River, thirty yojanas away. Was it that the horse could not go any further? No, it was not that it could not go. For it was capable of traveling within the entire world-circle, treading on the wheel rim of the axis wheel, and returning to eat its prepared meal before dawn. However, at that time, the deities, nāgas, supaṇṇas, and others, standing in the sky, showered him with perfumes and garlands that covered his body up to his thighs. The Bodhisatta experienced great difficulty in cutting through the tangled mass of perfume and garlands, and therefore he traveled only thirty yojanas. Then, standing on the bank of the river, the Bodhisatta asked Channa, "What is the name of this river?" "It is called Anomā, your majesty." "Even our going forth will be anoma (unequaled)," he said, and striking the horse with his heel, he gave the signal. The horse leaped and stood on the opposite bank of the river, which was eight usabhas in width.

He established the Cūḷāmaṇi Cetiya.

‘‘Having cut off his crest, scented with excellent perfumes,
The Sakyan chief threw it into the sky;
Vāsava, thousand-eyed, received it on his head,
With a superb jeweled casket.’’ (ma. ni. aṭṭha. 1.222);

Then the Bodhisatta thought, "These garments of Kāsi are not suitable for an ascetic." At that moment, Ghaṭikāra Mahābrahmā, an old friend from the time of Kassapa Buddha, remembering their friendship from a Buddha-interval ago, thought, "Today my friend has gone forth on the Great Renunciation. I will take the requisites of an ascetic to him."

‘‘The three robes, bowl, razor, needle, and girdle;
Together with the water strainer, these eight
Are the requisites of a bhikkhu engaged in striving.’’

Bringing these eight requisites, he gave them to him. The Bodhisatta, putting on the banner of arahantship, taking the excellent ascetic garb, said to Channa, "Channa, by my word, speak of my good health to my parents," and sent him away. Channa, having paid homage to the Bodhisatta and circumambulated him, departed. Kanthaka, hearing the words of the Bodhisatta as he conversed with Channa, thinking, "Now there will be no more seeing of my master," and unable to endure the grief as he left the field of vision, his heart burst, and he died, and was reborn in the Tāvatiṃsa heaven as a deva-son named Kanthaka. Channa initially had only one sorrow, but afflicted by a second sorrow at Kanthaka's death, weeping and lamenting, he went to the city.

There is a mango grove named Anupiya. Having spent seven days there in the happiness of going forth, he walked thirty yojanas in a single day and entered Rājagaha. Upon entering, he went from house to house for alms. The entire city was agitated at the mere sight of the Bodhisatta's form, like Rājagaha when Dhanapāla entered, or like the city of the devas when the Asura king entered. Royal officials went and reported, "Your majesty, such a being is wandering for alms in the city. We do not know whether he is a deva, a human, a nāga, a supaṇṇa, or who he is." The king, standing on the palace terrace, saw the great man, and astonished and amazed, he ordered his men, "Go, sirs, investigate. If he is a non-human, he will disappear from the city. If he is a deva, he will go through the sky. If he is a nāga, he will sink into the earth and depart. If he is a human, he will consume the alms he has received."

Paṇḍava sat facing east in the shade of the mountain and began to consume his food. Then his intestines turned inside out and reached the point of coming out through his mouth. Then, because he had never seen such food with his eyes in that existence and because he was disgusted by that repulsive food, he exhorted himself, "Siddhattha, having been born into a family with easily available food and drink, eating three-year-old fragrant sāli rice with various excellent flavors, even after seeing a rag-robe wearer, you thought, 'When will I also become like this, wandering for alms and eating? Will that time ever come for me?' Having gone forth thinking that, what are you doing now?" Thus, exhorting himself, he became unperturbed and consumed the food.

The Pabbajjā Sutta (su. ni. 407) should be examined together with its commentary.

The Bodhisatta, having given his promise to the king, gradually wandering on tour, approached Āḷāra Kālāma and Udaka Rāmaputta, attained the meditative attainments, and not being satisfied that "This is not the path to enlightenment," and without adorning even that attainment of meditative absorption, desiring to show his strength and vigor to the world with its devas, he went to Uruvelā to strive in the Great Struggle, thinking, "This is a delightful place." There he took up residence and strove in the Great Struggle. Those five ascetics, headed by Koṇḍañña, while wandering for alms in villages, towns, and royal capitals, reached the Bodhisatta there. For six years, as he strove in the Great Struggle, they remained in his vicinity, attending to him with the duties of sweeping the enclosure and so forth, thinking, "Now he will become a Buddha, now he will become a Buddha." The Bodhisatta also sustained himself on one sesame seed or grain of rice, thinking, "I will do the utmost austerity," and he completely stopped taking food. The deities also poured nourishment into him through his pores.

Then, due to his abstinence from food and the attainment of extreme emaciation, his body, which had been the color of gold, became black. The thirty-two marks of a great man disappeared. Occasionally, while practicing ānāpānakajjhāna (mindfulness of breathing meditation), overcome by great pain, he fell unconscious at the edge of the promenade. Then, some deities said, "The ascetic Gotama is dead." Others said, "Indeed, he is an arahant in his abode." Among those who thought, "He is dead," they went and announced to King Suddhodana, "Your son is dead." (The king asked,) "Did my son die after becoming a Buddha, or without becoming one?" (They replied,) "He was unable to become a Buddha; he fell in the place of striving and died." Hearing this, the king refused (to believe it), saying, "I do not believe it; there is no death for my son without attaining enlightenment." "Why does the king not believe?" Because of having seen miracles at the foot of the jambu tree on the day of paying homage to Kāladevala the ascetic.

They entered Isipatana.

A maiden named Sujātā, having come of age, made a vow at a certain banyan tree: "If I, having gone to a family of equal status, obtain a son as my firstborn, I will offer a yearly sacrifice to you with an expenditure of one hundred thousand." That vow of hers was fulfilled. When the Great Being had completed six years of practicing severe austerities, on the Visākha full-moon day, desiring to perform the sacrifice, she first had a thousand cows graze in the laṭṭhimadhuka forest. Having fed their milk to five hundred cows, then to two hundred and fifty, and so on until the milk of sixteen cows was drunk by eight cows, she created a process called milk transformation, desiring the thickness, sweetness, and nutritiousness of the milk. On that Visākha full-moon day, thinking, "I will perform the sacrifice early in the morning," she arose at dawn and had those eight cows milked. The calves did not come to the udders of the cows, but as soon as the vessels were brought near the udders, streams of milk flowed out by their own nature. Seeing that miracle, Sujātā, taking the milk with her own hand and placing it in the new vessels, started to cook it with fire made by her own hand.

She summoned a maid named Puṇṇā, saying, "My dear Puṇṇā, today our deity is very pleased; for in so long a time, I have never seen such a miracle before. Go quickly and tidy up the shrine." She, replying "Very well, mistress," consented to her words and quickly went to the foot of the tree.

The Bodhisatta also, during that part of the night, having seen and interpreted the five great dreams (a. ni. 5.196), made the firm resolution, "Without doubt, today I will become a Buddha." With the passing of that night, having attended to his body, awaiting the time for alms-gathering, he came early in the morning and sat at the foot of that tree, illuminating the entire foot of the tree with his radiance. Then Puṇṇā, coming, saw the Bodhisatta sitting at the foot of the tree, looking towards the eastern world-element, and the entire tree golden in color because of the rays emanating from his body. Seeing this, she thought, "Today, I think, our deity has descended from the tree and is sitting here to accept the sacrificial offering with his own hand." Seized with excitement, she quickly came and announced this matter to Sujātā.

Sujātā, hearing her words, became delighted and gave her all the ornaments befitting a daughter, (saying) "From today onwards, you shall stand in the place of my eldest daughter." Since on the day of attaining Buddhahood, a golden bowl worth one hundred thousand should be obtained, she generated the thought, "I will put the milk-rice into a golden bowl," and having had a golden bowl worth one hundred thousand brought out, she tilted the cooking pot, desiring to put the milk-rice there. All the milk-rice, like water from a lotus leaf, flowed and settled in the bowl, filling only one bowl. She covered that bowl with another bowl, wrapped it in a white cloth, and having adorned herself with all the ornaments, placed that bowl on her head and, with great pomp, went to the foot of the banyan tree. Seeing the Bodhisatta, with great joy, thinking "the tree deity," she went bowing from the place where she saw him, took the bowl from her head, uncovered it, and taking water scented with fragrant flowers in a golden pitcher, approached the Bodhisatta and stood there. The clay bowl given by Ghaṭikāra Mahābrahmā, which had not left the Bodhisatta for so long, disappeared at that moment. The Bodhisatta, not seeing the bowl, extended his right hand and accepted the water. Sujātā placed the milk-rice, together with the bowl, in the hand of the Great Being; the Great Being looked at Sujātā. Discerning his intention, she, having paid homage, said, "Venerable sir, this is offered by me to you; having taken it, do as you please," and uttering, "As my wish has been fulfilled, so may yours also be fulfilled," she departed, unconcerned, abandoning even the golden bowl worth one hundred thousand, like an old potsherd.

There is a landing place named Supatiṭṭhita; having placed the bowl on its bank, he descended at the Supatiṭṭhita landing place, bathed, put on the arahant's flag, the robe worn by hundreds of thousands of Buddhas, sat facing east, and made forty-nine lumps the size of a lump of solidified palm juice and consumed all the milk-rice with a little water. That same (milk-rice) was his food for forty-nine days while dwelling at the Bodhi-maṇḍa for seven weeks, as the Buddha. For so long, there was no other food, no bathing, no washing of the face, no bodily movement; he passed the time with the bliss of jhāna and the bliss of fruition-attainment. Having eaten that milk-rice and taken the golden bowl, thinking, "If today I will become a Buddha, may this bowl go upstream; if not, may it go downstream," he threw it into the river's current. Cutting through the current, going to the middle of the river, and staying at the very center, like a swift horse, it went upstream for eighty cubits and, submerging in a whirlpool, went to the abode of Kāḷanāgarāja (the black snake king), striking the bowls used by the three Buddhas, making a sound of "kili kilī," and stood as the lowest of them all. Kāḷa nāgarājā, hearing that sound, said, "Yesterday one Buddha arose, and again today one has arisen," and uttering praises in hundreds of verses, he arose. It is said that for him, the time of rising, filling the sky to the extent of one yojana and three gāvutas of the great earth, was the same today as yesterday.

A grass-cutter named Sotthiya, taking grass and coming on the path, knowing the appearance of the Great Being, gave eight handfuls of grass. The Bodhisatta, taking the grass and ascending the Bodhi-maṇḍa, stood facing north in the southern direction. At that moment, the southern cakkavāḷa (world-wheel) sank down as if reaching Avīci hell below. The northern cakkavāḷa rose up as if reaching the summit of existence above. The Bodhisatta, thinking, "This will not be the place to attain enlightenment," circumambulating, went to the western direction and stood facing east. Then the western cakkavāḷa sank down as if reaching Avīci hell below, and the eastern cakkavāḷa rose up as if reaching the summit of existence above. At each place where he stood, like a great cartwheel established on the navel, unmoving at the edge of the rim, the great earth was uneven, raised and lowered. The Bodhisatta, thinking, "This also will not be the place to attain enlightenment," circumambulating, went to the northern direction and stood facing south. Then the northern cakkavāḷa sank down as if reaching Avīci hell below, and the southern cakkavāḷa rose up as if reaching the summit of existence above. The Bodhisatta, thinking, "This also will not be the place to attain enlightenment," circumambulating, went to the eastern direction and stood facing west. In the eastern direction, however, was the seat of all the Buddhas; that neither trembled nor shook. The Bodhisatta, knowing, "This is the unchanging, unmoving place of all the Buddhas, the place for destroying the cage of defilements," taking those blades of grass by the tips, shook them, and immediately a seat fourteen hands high appeared. Those blades of grass were also arranged in such a form that even a very skilled painter or bookmaker would not be able to depict.

"Let skin and sinew and bone remain,
And let the flesh and blood in my body dry up.

(a. ni. 2.5; ma. ni. 2.184) – Without attaining complete perfect enlightenment, I will not break this seat," having firmly resolved, he sat down on the unconquerable seat, which was unbreakable even by a hundred thunderbolts.

Māra, having created a thousand arms and taken various weapons, mounted the elephant named Girimekhala. Even for the rest of Māra's retinue, there were not two people alike, holding the same weapon. Having different colors, different kinds of faces, taking various weapons, they came overwhelming the Bodhisatta.

The deities of the ten thousand world-systems, however, stood uttering praises of the Great Being. Sakka, the king of the gods, stood blowing the Vijayuttara conch shell. It is said that that conch shell was two hundred cubits long; once filled with air and blown, it would make a sound for four months and then be silent. Mahākāḷanāgarāja, with more than a hundred extra verses, stood praising his virtues. Mahābrahmā stood holding a white parasol. However, as Māra's army approached the Bodhi-maṇḍa, not even one of them was able to stand; they fled, standing face to face. The nāgarāja named Kāḷa also plunged into the earth, went to the mañjerika nāga-abode five hundred yojanas away, and lay down covering his face with both hands. Sakka, the king of the gods, also placed the Vijayuttara conch shell on his back and stood at the edge of the world-wheel. Mahābrahmā, taking the white parasol by the tip, went to the Brahma world itself. Not even one deity was able to stand. The Great Being, however, sat alone.

Māra also said to his retinue, "Friends, there is no other man like Siddhattha, the son of Suddhodana; we will not be able to give battle face to face; we will give it from behind." The Great Being also, looking in three directions, saw them empty because all the deities had fled. Again, seeing Māra's army overwhelming him from the northern side, (he thought) "This great crowd is making a great effort against me alone; in this place, I have no mother, father, brother, or any other relative; however, these ten perfections have been like well-cared-for relatives for a long time. Therefore, having made the perfections my strength, I should strike with the sword of perfection and destroy this army," and he sat contemplating the ten perfections.

He produced a wind-circle. At that very moment, winds of various kinds, beginning with the east wind, arose, capable of crushing mountain peaks measuring half a yojana, one yojana, two yojanas, or three yojanas, and of turning trees and shrubs upside down, and utterly pulverizing villages and towns all around, yet due to the power of the Great Being's merit, their force was subdued; having reached the Bodhisatta, they could not even stir so much as the edge of his robe. Then, thinking, "I will drown and kill him with water," he produced a great rain. By its power, clouds of various kinds, layer upon layer, a hundred layers, a thousand layers, arose and rained. By the force of the rain, the earth became full of holes. A great cloud came above the treetops, but could not wet even as much as a drop of dew on the Great Being’s robe. Then, he produced a stone-rain. Huge mountain peaks, smoking and blazing, came through the sky, and having reached the Bodhisatta, they became like divine garlands. Then, he produced a weapon-rain. Swords, spears, knives, and the like, sharp on one side or both, smoking and blazing, came through the sky, and having reached the Bodhisatta, they became divine flowers. Then, he produced a charcoal-rain. Coals the color of kiṃsuka flowers came through the sky, and having reached the Bodhisatta's feet, they scattered as divine flowers. Then, he produced an ember-rain. Very hot embers, the color of fire, came through the sky, and having reached the Bodhisatta’s feet, they fell as sandalwood powder. Then, he produced a sand-rain. Very fine sand, smoking and blazing, came through the sky, and having reached the Great Being’s feet, they fell as divine flowers. Then, he produced a mud-rain; that mud, smoking and blazing, came through the sky, and having reached the Bodhisatta’s feet, it fell as divine unguent. Then, thinking, "I will frighten and make Siddhattha flee with this," he produced darkness. That fourfold darkness, like great gloom, having reached the Bodhisatta, vanished like darkness dispelled by the sun's light.

Thus, Māra, unable to make the Bodhisatta flee with these nine kinds of rains—wind, rain, stones, weapons, charcoal, embers, sand, mud, and darkness—ordered his retinue, saying, "What are you doing, sirs? Seize this Prince Siddhattha! Strike him! Make him flee!" And himself, seated on the neck of the elephant Girimekhala, having taken the Cakkāvudha, approached the Bodhisatta and said, "Siddhattha, get up from this seat! It does not belong to you; it belongs to me!" Hearing his words, the Great Being said, "Māra, you have not fulfilled the ten pāramīs, nor the upapāramīs, nor the paramatthapāramīs, nor have you relinquished the five great relinquishments; you have not fulfilled the practice for the welfare of relatives, nor the practice for the welfare of the world, nor the practice for Buddhahood; all these have been fulfilled by me alone. Therefore, this seat does not belong to you; it belongs to me alone."

Māra, angry, unable to bear the force of his rage, hurled the Cakkāvudha at the Great Being. As he reflected on the ten pāramīs, it stood above him as a canopy of flowers. It is said that that sharp-edged Cakkāvudha, when hurled by an angry being at another time, would cut through a solid stone pillar as if it were a bamboo shoot. But now, while it stood there as a canopy of flowers, the rest of Māra's retinue, thinking, "Now Siddhattha will get up from his seat and flee," hurled huge mountain peaks, but those too, as the Great Being reflected on the ten pāramīs, became a mass of flowers and fell to the ground. Deities, standing at the edge of the cakkavāḷa, stretching out their necks and lifting up their heads, looked, saying, "Indeed, the form attained by Prince Siddhattha is lost! What will he do now?"

Then the Bodhisatta said to Māra, who was standing there saying, "The seat that the Bodhisattas who have fulfilled the pāramīs should attain on the day of enlightenment belongs to me,"—"Māra, who is witness to your having given donations?" Māra stretched out his hand towards the host of Māra, saying, "These many people are my witnesses." At that moment, the sound of the host of Māra, saying, "I am a witness, I am a witness," was like the sound of the earth element. Then Māra said to the Great Being, "Siddhattha, who is witness to your having given donations?" The Great Being said, "For your donations, there are conscious beings as witnesses, but in this place, there is no conscious witness for me. Let alone the donations given in my other existences; in the existence of Vessantara, even the unconscious great earth is witness to my having given the seven-hundred-fold great donation." And stretching out his right hand from within his robe, he extended his hand towards the great earth, saying, "In the existence of Vessantara, you were witness to my having given the seven-hundred-fold great donation; are you a witness, or not?" The great earth roared, as if overwhelming the host of Māra with a hundred roars, a thousand roars, a hundred thousand roars, saying, "I was your witness then."

Then, as the Great Being recollected the Vessantara donation, saying, "The great donation, the supreme donation, was given by you, Siddhattha," the elephant Girimekhala, one hundred and fifty yojanas in height, knelt down on the ground, and Māra's retinue fled in all directions; not even two went along the same path, but throwing away their head ornaments and clothing, they fled in the very direction they faced. Then the hosts of deities, seeing Māra's retinue fleeing, proclaimed to the deities, the Nāgas to the Nāgas, the Supaṇṇas to the Supaṇṇas, and the Brahmās to the Brahmās, "Māra has been defeated, Prince Siddhattha has been victorious! Let us perform a victory celebration!" and they came, with garlands, perfumes, and the like in their hands, to the Great Being's presence at the Bodhi seat.

When those beings had thus arrived—

"Victory indeed is the Buddha's, the glorious one; defeat is Māra's, the evil one;
They proclaimed victory at the Bodhi-maṇḍa, rejoicing, the hosts of great and powerful deities.

"Victory indeed is the Buddha's, the glorious one; defeat is Māra's, the evil one;
They proclaimed victory at the Bodhi-maṇḍa, rejoicing, the hosts of great and powerful Nāgas.

"Victory indeed is the Buddha's, the glorious one; defeat is Māra's, the evil one;
They proclaimed victory at the Bodhi-maṇḍa, rejoicing, the hosts of great and powerful Supaṇṇas.

"Victory indeed is the Buddha's, the glorious one; defeat is Māra's, the evil one;
They proclaimed victory at the Bodhi-maṇḍa, rejoicing, the hosts of great and powerful Brahmās."

The remaining deities in the ten thousand cakkavāḷas, worshiping with garlands, perfumes, and unguents, stood uttering various kinds of praises. Thus, as the sun was setting, the Great Being, having routed Māra's host, being worshiped by sprouts of the Bodhi tree falling on his robe like red coral fragments, in the first watch of the night recollected his former abodes, in the middle watch purified the divine eye, and in the last watch directed his knowledge to Dependent Origination. Then, as he thoroughly contemplated the twelve-linked causal nexus in forward and reverse order, the ten-thousandfold world-system, making the water's edge its limit, trembled twelve times.

When the Great Being, having made the ten-thousandfold world-system resound, attained omniscience at the time of the rising of the dawn, the entire ten-thousandfold world-system became adorned and prepared. The banners and flags raised at the edge of the eastern cakkavāḷa struck the edge of the western cakkavāḷa, and likewise the banners and flags raised at the edge of the western cakkavāḷa struck the edge of the eastern cakkavāḷa, the banners and flags raised at the edge of the southern cakkavāḷa struck the edge of the northern cakkavāḷa, the banners and flags raised at the edge of the northern cakkavāḷa struck the edge of the southern cakkavāḷa, the banners and flags raised on the surface of the earth struck the Brahma world and stood there, and the banners tied in the Brahma world were established on the surface of the earth. In the ten thousand cakkavāḷas, trees meant for flowering bore flowers, and trees meant for bearing fruit were laden with clusters of fruit. Lotus flowers bloomed on the trunks, branch lotuses on the branches, creeper lotuses on the creepers, and hanging lotuses in the sky; having broken through the solid stone surfaces, lotus flowers with a hundred petals each arose, one above the other. The ten-thousandfold world-system, like a garland of flowers scattered around, and like a mass of well-arranged flowers, was covered with flowers. In the spaces between the cakkavāḷas, the Lokantarika hells, eight thousand yojanas deep, never before illuminated even by the light of seven suns, became filled with a single light. The great ocean, eighty-four thousand yojanas deep, became sweet water; the rivers ceased to flow; the congenitally blind saw forms, the congenitally deaf heard sounds, the congenitally crippled snakes walked on foot, and bonds and fetters and the like broke and fell off.

Thus, as the Great Being was being worshiped with immeasurable glory and splendor, and as various kinds of wondrous phenomena appeared, having attained omniscience, he uttered the utterance that is inseparable from all Buddhas—

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

"O house-builder, you are seen! You will not build this house again.
All your rafters are broken, your ridgepole is destroyed;
The mind, freed from conditioning, has attained the end of craving." (dha. pa. 153-154);

This should be understood as the Not-Far-Distant Nidāna.

The Not-Far-Distant Nidāna Account is Finished.

3. The Immediate Nidāna Account

"The Immediate Nidāna is found just in that very place, as in ‘At one time the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park,’ or ‘At Vesālī, in the Great Wood, in the Kūṭāgāra Hall.’" Although it is said thus, nevertheless, even that should be understood from the beginning in this way: Indeed, after uttering the Udāna and sitting on the victory seat, the Blessed One had this thought: "For four asaṅkhyeyyas and a hundred thousand kappas, I have wandered for the sake of this seat. For so long, for the sake of this very seat, my adorned head has been cut off and given, my well-anointed eyes and heart-flesh have been plucked out and given, sons like Prince Jāli, daughters like Princess Kaṇhājinā, and wives like Maddīdevī have been given as slaves to others. This seat of mine is a victory seat, a stable seat; while sitting here, my aspirations have been fulfilled; I will not rise from here just yet." Entering into hundreds of thousands of millions of attainments, he sat there for seven days. With reference to this, it was said—"Then the Blessed One sat for seven days in one seat, experiencing the bliss of liberation." (mahāva. 1; udā. 1).

Then, in some deities, the thought arose, "Surely there is still some task for Siddhattha to do, for he does not abandon his attachment to the seat." The Teacher, knowing the deities' thought, in order to calm their doubt, rose into the sky and performed the Twin Miracle. The miracle performed at the Great Bodhi-maṇḍa, the miracle performed at the gathering of relatives, and the miracle performed at the gathering of Pāthikaputta were all like the Twin Miracle performed at the foot of the Kaṇḍamba tree.

The place became known as the Animisa Cetiya. Then the Teacher, having created a promenade between the seat and the standing place, spent seven days walking back and forth on the jeweled promenade that extended from east to west. That place became known as the Ratanacaṅkama Cetiya.

It became known as Ratanagharacetiyaṃ. Thus, the Teacher, having spent four weeks near the Bodhi tree, in the fifth week approached the Ajapāla Nigrodha tree. There too, he sat contemplating the Dhamma and experiencing the bliss of liberation.

At that time, Māra the Evil One, thinking, "For so long I have followed him, seeking an opportunity, yet I have not seen any fault in him. Now he has gone beyond my control," afflicted with sorrow, sat on the great road, drawing sixteen lines on the ground, contemplating sixteen reasons: "I have not fulfilled the pāramī of generosity as he has, therefore I am not equal to him," thus he drew one line. Similarly, "I have not fulfilled the pāramī of morality…pe… the pāramī of renunciation, the pāramī of wisdom, the pāramī of effort, the pāramī of patience, the pāramī of truthfulness, the pāramī of determination, the pāramī of loving-kindness, the pāramī of equanimity as he has, therefore I am not equal to him," thus he drew the tenth line. Similarly, "I have not fulfilled the ten pāramīs, which are the underlying conditions for the realization of the unique knowledge of the superiority of the faculties, as he has, therefore I am not equal to him," thus he drew the eleventh line. Similarly, "I have not fulfilled the ten pāramīs, which are the underlying conditions for the realization of the unique knowledge of the inclinations and latent tendencies…pe… the knowledge of the attainment of great compassion, the knowledge of the twin miracle, the unobstructed knowledge, the knowledge of omniscience, as he has, therefore I am not equal to him," thus he drew the sixteenth line. In this way, Māra, having drawn sixteen lines on the great road for these reasons, sat down.

At that time, his three daughters, Taṇhā (craving), Arati (discontent), and Ragā (lust) (saṃ. ni. 1.161), wondering, "Our father is not to be seen, where could he be now?", looking around, saw him afflicted with sorrow, sitting and drawing lines on the ground. They went to their father and asked, "Why, father, are you unhappy and dejected?" "My dears, this great ascetic has gone beyond my control. For so long I have been watching, unable to find an opportunity in him, therefore I am unhappy and dejected." "If that is so, do not worry, we will bring him under our control and return," they said. "It is not possible, my dears, for anyone to control him. He is a man established in unwavering faith." "Father, we are women. We will bind him with the snares of lust and bring him here. Do not worry," they said, and approaching the Blessed One, they said, "Let us attend to your feet, ascetic." The Blessed One did not pay attention to their words, nor did he open his eyes to look at them, but remained experiencing the bliss of seclusion in the unsurpassed cessation of attachments, vimutti.

Then Māra's daughters thought, "Men's intentions are varied. Some have affection for young girls, some for those in their early prime, some for those in their middle age, some for those in their later years. Suppose we were to entice and capture him by appearing in various forms?" Each of them manifested her own form according to the appearance of young girls, newly matured, once matured, twice matured, middle-aged women, and older women, and approached the Blessed One six times, saying, "Let us attend to your feet, ascetic." But the Blessed One did not pay attention, just as he was liberated in the unsurpassed cessation of attachments. Some teachers, however, say, "Seeing them approaching in the form of older women, the Blessed One resolved, 'May these become toothless and grey-haired.'" That should not be accepted. The Blessed One did not make such a resolution. The Blessed One, however, reflecting on the abandonment of his own defilements, said, "Go away, what do you hope to achieve by striving thus? Such things are fit to be done before those who have not abandoned lust. But for the Tathāgata, lust is abandoned, hatred is abandoned, delusion is abandoned" –

‘‘He whose victory is not undone, whose victory no one in the world can undo,
That Buddha of limitless range, by what path will you lead him away, who is without a path?

‘‘He whose entangling and adhesive craving does not exist to lead him anywhere,
That Buddha of limitless range, by what path will you lead him away, who is without a path?’’ (dha. pa. 179-180) –

Reciting these two verses from the Buddhavagga of the Dhammapada, he taught the Dhamma. They, saying, "Indeed, our father spoke the truth, 'The Arahant, the Sugata, in the world, is not easily led by lust,'" etc. (saṃ. ni. 1.161), went to their father.

He went to the foot of the Mucalinda tree. There, with the growth of a week's worth of sprouts, the nāga king named Mucalinda encircled him seven times with his coils to ward off the cold and other elements. As if dwelling in an uncrowded gandhakuṭi, experiencing the bliss of liberation, he spent a week. Then he approached the Rājāyatana tree, and there too, experiencing the bliss of liberation, he spent a week. Thus, seven weeks were completed. During this time, there was neither washing of the face, nor attending to the body, nor the business of eating; he spent the time only with the bliss of jhāna and the bliss of fruition.

Then, at the end of those seven weeks, on the forty-ninth day, the thought arose in him as he sat there, "I will wash my face." Sakka, the King of the Gods, brought a myrobalan fruit and gave it to him. The Teacher consumed it, and it cleansed his body. Then Sakka himself gave him a nāgalatā tooth-stick and water for washing his face. The Teacher chewed the tooth-stick and washed his face with water from the Anotatta Lake, and sat down there at the foot of the Rājāyatana tree.

Two merchants named Tapussa and Bhallika, traveling from the Ukkalā country with five hundred carts to the Middle Country, were urged by a deity who was formerly related to them to stop their carts and provide food for the Teacher. Taking parched grain and honey cakes, they approached the Teacher and said, "May the Blessed One accept this food from us, out of compassion." The Blessed One, since the bowl had disappeared on the day of accepting the milk-rice, thought, "Tathāgatas do not accept with their hands, in what, then, should I accept?" Knowing his thought, the four Great Kings from the four directions offered bowls made of Indanīla gem. The Blessed One refused them. Then they offered four bowls made of Muggavaṇṇa stone. The Blessed One, to honor the faith of all four Great Kings, accepted all four bowls, placed them one on top of the other, and resolved, "May they become one." All four became one with lines appearing on the rim, of medium size. The Blessed One accepted the food in that newly made stone bowl, ate it, and gave thanks. Those two merchant brothers, going for refuge to the Buddha and the Dhamma, became lay disciples who professed the two refuges. Then, when they said, "Give us, O Blessed One, an object of worship," he stroked his head with his right hand and gave them his hair relics. They placed those relics in a golden casket in their own city and established a cetiya.

Brahmā Sahampati, thinking, "Alas, the world is perishing, alas, the world is being destroyed," taking the great Brahmās of the ten thousand world-systems—Sakka, Suyāma, Santusita, Nimmānaratī, Vasavatti, approached the Teacher and requested the teaching of the Dhamma with the words, "Let the Blessed One teach the Dhamma," and so on.

Seeing an ascetic named Upaka, he declared his Buddhahood to him and reached Isipatana that very day in the evening.

The group of five bhikkhus, seeing the Tathāgata coming from afar, said, "This venerable Gotama has returned, having given up his striving due to excess indulgence, and is now full-bodied, with radiant faculties, and a golden complexion. We will not pay him homage, etc. However, since he is born of a great family, he deserves a seat. We will only prepare a seat for him." The Blessed One, with the knowledge capable of knowing the thoughts and conduct of the world with its devas, reflecting, knew their thoughts. Then, gathering the thoughts of loving-kindness capable of pervading all gods and humans without distinction, he pervaded them with focused loving-kindness. Being suffused with the Blessed One's loving-kindness, they, unable to stand by their agreement as the Tathāgata approached, went to greet him and performed all the duties of reverence, etc. However, not knowing his Sammāsambuddhahood, they addressed him only by name and with the term "āvuso."

He preached the Dhammacakkappavattana Suttanta (mahāva. 13 ff.; saṃ. ni. 5.1081). In accordance with the teaching, Koṇḍañña Thera, generating knowledge, at the end of the sutta, was established in the fruit of Stream-entry, together with eighteen crores of Brahmas. The Teacher, entering the rainy season retreat there itself, sat in the monastery, instructing Vappa Thera on the following day, while the remaining four went for alms. Vappa Thera attained the fruit of Stream-entry in the forenoon itself. In the same way, on the following day, Bhaddiya Thera, on the following day, Mahānāma Thera, and on the following day, Assaji Thera—all were established in the fruit of Stream-entry. On the fifth day of the fortnight, having gathered all five theras together, he preached the Anattalakkhaṇa Suttanta (mahāva. 20 ff.; saṃ. ni. 3.59). At the end of the discourse, all five theras were established in Arahatship. Then the Teacher, seeing the potential of Yasa, a clansman, who, having become disenchanted during the night, left home, called out, "Come, Yasa." On that very night, he established him in the fruit of Stream-entry, and on the following day, in Arahatship. He then ordained his other friends, fifty-four people, with the Going-Forth as a Bhikkhu, leading them to Arahatship.

He tamed the Bhaddavaggiya princes. Among them, the very last one was a Stream-enterer, and the best was a Non-returner. Having ordained all of them with the Going-Forth as a Bhikkhu and sending them in various directions, he went to Uruvela and, performing one and a half thousand miracles, he tamed Uruvela Kassapa and the thousand ascetics in his retinue, the Tebhātika Jaṭilas, ordaining them with the Going-Forth as a Bhikkhu. Seating them at Gayāsīsa, with the Ādittapariyāya discourse (mahāva. 54), he established them in Arahatship. Surrounded by that thousand arahants, thinking, "I will fulfill the promise given to King Bimbisāra," he went to the Laṭṭhivana garden in the vicinity of Rājagaha. The king, hearing from the gardener, "The Teacher has arrived," surrounded by twelve myriads of brahmins and householders, approached the Teacher and, bowing his head at the feet of the Tathāgata, who was emitting a radiance like a canopy of golden cloth on jeweled wheels, sat down to one side with his retinue.

Then the brahmin householders had this thought: "Does the great ascetic practice the holy life under Uruvela Kassapa, or does Uruvela Kassapa practice under the great ascetic?" Knowing the thought in their minds with his mind-penetrating knowledge, the Blessed One addressed Uruvela Kassapa in verse:

‘‘What did you see, O dweller of Uruvela,
That you abandoned the fire, and gave up sacrifices?
I ask you, Kassapa, about this matter,
How was your fire sacrifice abandoned?’’ –

The Thera, knowing the Blessed One's intention –

‘‘Forms, sounds, and tastes, and also women who delight in sacrifices,
Knowing these to be impurities among the aggregates,
Therefore, I delight no longer in sacrifice nor oblation.’’ (mahāva. 55) –

He narrated the Mahānāradakassapa Jātaka (jā. 2.22.1153 ff.) and revealed the Four Noble Truths. The king, along with eleven myriads, was established in the fruit of Stream-entry, and one myriad declared their lay discipleship. The king, seated near the Teacher, expressing five utterances of satisfaction, went for refuge, invited him for the following day, and rose from his seat, circumambulating the Blessed One, and departed.

The next day, all the residents of Rajagaha, numbering eighteen kotis, both those who had seen the Blessed One the previous day and those who had not, desiring to see the Tathagata, went early in the morning from Rajagaha to the Latthivana Park. The three-gavuta road was insufficient, and the entire Latthivana Park was continuously crowded. The great multitude, even seeing the embodiment of beauty of the Ten-Powered One, could not satisfy themselves. This is called the "field of beauty." Indeed, in such places, all the splendor of the Blessed One's physical form, distinguished by the major and minor marks, should be described. As the great multitude gazed upon the body of the Ten-Powered One, which had attained such beauty, there was no opportunity for even a single bhikkhu to exit in the continuously crowded park and on the path. It is said that on that day, the Blessed One's meal would have been interrupted, so Sakka revealed the heated condition of his seat, thinking, "Let that not happen." Reflecting on this, knowing the reason, he manifested the form of a young man, and uttering praises connected with the Buddha, Dhamma, and Sangha, descended in front of the Ten-Powered One, and by his divine power, created space, saying:

"Tamed, with those who are tamed by taming, freed, with those who are freed;
With the color of gold refined from the Singi mine, the Blessed One entered Rajagaha.

"Released, with those who are released…pe….

"Crossed over, with those who have crossed over…pe….

"Calm, with those who are calm…pe… the Blessed One entered Rajagaha.

"The possessor of ten powers, the Ten-Powered One, knowing the ten Dhammas, endowed with ten qualities;
He, with a retinue of ten hundred, the Blessed One entered Rajagaha." (mahāva. 58) –

Uttering praises of the Teacher with these verses, he proceeded ahead. Then the great multitude, seeing the beauty of the young man, thought, "This young man is exceedingly handsome, and has never been seen by us before," and asked, "Where is this young man from, and whose is he?" Hearing this, the young man spoke this verse:

"He who is wise, always tamed, pure, without equal;
The Arahant, the Sugata in the world, I am his attendant."

The Teacher, taking the path made available by Sakka, entered Rajagaha surrounded by a thousand bhikkhus. The king, having given a great donation to the Sangha with the Buddha at its head, said, "Venerable Sir, I am unable to live without the three jewels; I will come to the Blessed One's presence at any time, and Latthivana Park is too far away. But this Veluvana Park of ours is not too far, nor too close, convenient for coming and going, and is a suitable dwelling for the Buddha. May the Blessed One accept this from me, Venerable Sir," and taking water colored like jewels, scented with fragrant flowers, in a golden pitcher, he poured the water onto the hands of the Ten-Powered One, dedicating the Veluvana Park. As soon as that ārāma was accepted, the great earth trembled, [signifying] "the roots of the Buddha's dispensation have taken hold." Indeed, apart from Veluvana, there is no other dwelling place accepted after causing the great earth to tremble in Jambudipa. And apart from the Mahavihara, there is no other dwelling place accepted after causing the earth to tremble in Tambapannidipa. The Teacher, having accepted the Veluvana ārāma and given anumodana to the king, rose from his seat and went to Veluvana surrounded by the Sangha of bhikkhus.

Sanjaya looked around and, together with his retinue, went forth into homelessness in the presence of the Blessed One. Among them, Moggallana attained arahatship in seven days, and Sariputta in half a month. The Teacher established both of them in the position of chief disciples. And on the very day that Sariputta Thera attained arahatship, he held an assembly.

While the Tathagata was dwelling in that same Veluvana Park, Suddhodana Maharaja heard that "my son, having practiced difficult austerities for six years, has attained supreme enlightenment and is turning the excellent Wheel of Dhamma, and is dwelling in Veluvana, having arrived near Rajagaha." He summoned a certain courtier, saying, "Come, good man, go to Rajagaha with a retinue of a thousand men, and saying in my name, 'King Suddhodana desires to see you,' bring my son here." He, replying, "Yes, Your Majesty," accepting the king's word on his head, quickly went the sixty-yojana road with a retinue of a thousand men, and entered the vihara during the time of the Dhamma talk, sitting in the midst of the four assemblies of the Ten-Powered One. He, standing at the edge of the assembly, thinking, "Let the message sent by the king wait for now," listened to the Teacher's Dhamma talk, and just as he stood, attained arahatship together with the thousand men, and requested ordination. The Blessed One extended his hand, saying, "Ehi bhikkhu." All of them at that very moment became like sixty-year-old elders, wearing robes and carrying bowls made by psychic power. However, since those who have attained arahatship are always neutral, from the time of attaining arahatship onwards, he did not convey the message sent by the king to the Ten-Powered One. The king, thinking, "He neither goes nor comes, nor is the message heard," sent another courtier, saying, "Come, good man, you go," in the same manner. He too, having gone and attained arahatship together with his company in the same way as before, remained silent. Again, the king sent seven other courtiers, saying, "Come, good man, you go, you go," in the same manner. All those nine courtiers, with retinues of nine thousand men, having completed their task, remained silent, living there.

He saw Kaludayi. It is said that he was the king's confidant, the one who accomplished all his purposes, a very trustworthy courtier, born on the same day as the Bodhisatta, a playmate in the same dust. Then the king summoned him, saying, "Dear Kaludayi, I wish to see my son. I sent nine courtiers with retinues of nine thousand men, but not even one has come to announce a mere message. Indeed, my life is uncertain; while still alive, I wish to see my son. Will you be able to bring my son to me?" "I will be able, Your Majesty, if I am allowed to go forth into homelessness." "Dear one, whether you are gone forth or not, show me my son." He, replying, "Good, Your Majesty," taking the king's message, went to Rajagaha, and standing at the edge of the assembly during the Teacher's Dhamma talk, having heard the Dhamma, attained arahatship with his retinue, and having gone forth into homelessness by the ehi-bhikkhu ordination, lived there.

The Teacher, having become a Buddha, first spent the rainy season in Isipatana, and having finished the rains and performed pavarana, went to Uruvela, and having lived there for three months, having tamed the Tebhatika Jatilas, with a retinue of a thousand bhikkhus, went to Rajagaha on the full-moon day of Phussa and lived there for two months. By this time, five months had passed since he had left Baranasi, and all the winter had passed. Seven or eight days had passed since the day Kaludayi Thera had arrived. The Thera, on the full-moon day of Phagguna, thought, "Now the winter has passed, the spring season has arrived, the roads have been cleared by people after harvesting the crops, the earth is covered with green grass, the groves are full of flowers, the roads are suitable for travel, it is time for the Ten-Powered One to benefit his relatives." Then he approached the Blessed One and said:

"Now the trees are without coals, Venerable Sir, the fruit-bearing ones have shed their covering;
They shine like blazing fires, it is time, Great Hero, to partake of flavors…pe….(theragā. 527);

"Not too cold, not too hot, not too much famine and starvation;
The ground is lush and green, this is the time, Great Sage."

With about sixty verses, he described the beauty of going to the family's city to the Ten-Powered One. Then the Teacher said to him, "Why, Udayi, do you describe the beauty of travel with a sweet voice?" "Your father, Venerable Sir, King Suddhodana, wishes to see you; may you benefit your relatives." "Good, Udayi, I will benefit my relatives. Announce it to the Sangha of bhikkhus, that they may fulfill the duties of traveling." "Good, Venerable Sir," the Thera announced it to them.

The Blessed One, surrounded by twenty thousand khinasava bhikkhus, ten thousand from the noble families of Anga and Magadha, and ten thousand from the residents of Kapilavatthu, left Rajagaha and traveled one yojana each day. He departed on a hastened journey, [thinking] "I will reach Kapilavatthu, sixty yojanas from Rajagaha, in two months." The Thera, thinking, "I will announce the Blessed One's departure to the king," rose into the sky and appeared in the king's palace. The king, seeing the Thera, delighted, had him seated on a priceless couch and filled a bowl with various delicious foods prepared by himself and gave it to him. The Thera rose and showed the manner of departing. "Sit down and eat, dear one." "I will go and eat in the presence of the Teacher, Your Majesty." "Where is the Teacher, dear one?" "Surrounded by a retinue of twenty thousand bhikkhus, he has set out on a journey to see you, Your Majesty." The king, with a delighted mind, said, "After you have consumed this, provide alms from here until my son arrives in this city." The Thera consented. The king, having served the Thera, cleaned the bowl with fragrant powder and filled it with excellent food and placed it in the Thera's hand, [saying] "Give this to the Tathagata." The Thera, as everyone watched, threw the bowl into the sky and himself rose into the sky and brought the alms-food and placed it in the Teacher's hand. The Teacher consumed it. In this very way, the Thera brought alms-food every day. The Teacher also consumed the alms-food from the king alone on the road. The Thera, at the end of the meal duties, every day, with talk connected to the virtues of the Buddha, [saying] "Today the Blessed One has come this far, today that far," caused the entire royal family to have faith in the Teacher even without seeing him. Therefore, the Blessed One placed him in the foremost position, [saying] "This, bhikkhus, is the foremost among my bhikkhu disciples who cause faith in families, namely Kaludayi" (a. ni. 1.219, 225).

When the Blessed One arrived, the Sakyas, having gathered together, [thinking] "We will see our best relative," considering the Blessed One's dwelling place, decided, "Nigrodha Sakka's ārāma is delightful," and having had all the preparatory work done there, carrying flowers and incense, went to welcome him. First, they sent young boys and girls of the city, adorned with all kinds of ornaments; then they sent princes and princesses. Immediately after them, they themselves, worshiping with flowers, incense, and so on, took the Blessed One to the Nigrodha ārāma itself. There, the Blessed One, surrounded by twenty thousand khinasavas, sat on the excellent Buddha seat prepared for him. The Sakyas are a proud race, arrogant. Thinking, "Siddhattha Kumara is younger than us, our younger brother, nephew, son, grandson," they said to the young princes, "You bow down, we will sit behind you."

When they sat without bowing, the Blessed One, observing their intention, [thinking] "My relatives do not bow to me, now I will make them bow," having attained the fourth jhana, which is the basis for abhiñña, and rising from it, rose into the sky and performed a miracle similar to the twin miracle at the foot of the Kandamba tree, as if scattering dust from his feet on their heads. Seeing that wonder, the king said, "Venerable Sir, on the day you were born, having seen you placed on a cloth when you were brought for worship to Kaladevala, and your feet turned and placed on the brahmin's head, I bowed to your feet; this is my first bowing. And on the day of the plowing festival, having seen the shade of the jambu tree not turning while you were lying on the royal couch, I bowed to your feet; this is my second bowing. Now, having seen this unprecedented miracle, I bow to your feet; this is my third bowing." When the king had bowed, not even one Sakya was able to stand without bowing to the Blessed One; everyone bowed.

He narrated the Vessantara Jataka (Jā. 2.22.1655 ff.). Having heard the Dhamma talk, all rose, paid homage, and departed. Not even one king or royal minister said, "Tomorrow, accept alms from us," and then left.

The Teacher, on the following day, surrounded by twenty thousand monks, entered Kapilavatthu for alms. No one went to invite him or take his bowl. The Blessed One, standing at the Indakhila, reflected: "How did the Buddhas of the past wander for alms in the clan city? Did they go to the houses of the nobles in sequence, or did they wander in regular sequence (sapadāna-cārikaṃ)?" Then, not seeing any instance of a Buddha going in sequence, he thought, "Now, I too must maintain this lineage of theirs, and in the future, my disciples, learning from me, will fulfill the practice of wandering for alms." So, starting from the house situated at the corner, he wandered for alms in regular sequence. "It seems the noble Siddhattha Kumāra is wandering for alms!" a great crowd, opening the lion windows in palaces of two or three stories, became occupied with watching.

Rāhula's mother, the devi, also thinking, "It seems the noble son, having roamed in this very city with great royal pomp in golden palanquins and such, now, having shaved his hair and beard, dressed in kāsāya robes, carrying an alms bowl, is wandering for alms; is he শোভা (sobhā, shining)?" opening a lion window, gazed and saw the Blessed One illuminating the city streets with the radiance of his body, resplendent with various hues, adorned with the thirty-two marks of a great man, radiating the light of the eighty minor marks, encompassed by a fathom's aura, an incomparable Buddha glory, from the crown of his head to the soles of his feet –

"With sleek, dark blue, soft, curly hair,
A brow radiant like the sun's pure surface;
With well-formed, high, soft, large nose,
A Lion of Men, his web of rays unfolded." –

Having praised him with these Verses of the Lion of Men (narasīhagāthāhi), she announced to the king, "Your son is wandering for alms!" The king, his heart stirred, adjusting his robe with his hand, quickly went out and, approaching the Blessed One, said, "Why, Lord, do you put us to shame? Why do you wander for alms? Do you think, 'It is not possible to get food for so many monks'?" "This is the custom of the lineage, great king, for us," he replied. "But, Lord, our lineage is the lineage of Mahāsammata Khattiyas, and in this lineage, there is no alms-seeker!" "This Khattiya lineage, great king, is your lineage. But for us, this is the lineage of Buddhas, 'Dīpaṅkara, Koṇḍañña…pe… Kassapa.' These and countless other Buddhas sustained their lives by seeking alms." Standing in the middle of the street, he spoke this verse –

"Strive on with diligence! Do not be heedless!
Live righteously! The righteous live happily
Both in this world and in the next!" (Dhp. 168) –

At the end of the verse, the king was established in the fruit of Stream-entry (sotāpattiphale).

“Live righteously! Do not live unrighteously!
The righteous live happily both in this world and in the next." (Dhp. 169) –

Having heard the Mahādhammapāla Jātaka (Jā. 1.10.92 ff.), he was established in the fruit of Non-Returning (anāgāmiphale), and at the time of death, lying on his royal bed under a white parasol, he attained arahantship. Due to dwelling in the forest, the king did not have the duty of adhering to effort (padhānānuyogakiccaṃ). Having realized the fruit of Stream-entry, he then took the bowl from the Blessed One's hand, escorted the Blessed One with his retinue to the great palace, and served him with delicious food, both hard and soft. At the end of the meal, the entire female quarters came to pay homage to the Blessed One, except for Rāhula's mother. Although she was told by her attendants, "Go, pay homage to the noble son," she said, "If I have any virtue, the noble son himself will come to me; only when he comes will I pay homage to him," and did not go.

Having narrated the Candakinnarī Jātaka (Jā. 1.14.18 ff.), he rose from his seat and departed.

When Nanda, the prince, was having his consecration house-entering and wedding ceremonies, the Buddha went to his house, gave the bowl to the prince, intending to ordain him, spoke a blessing, rose from his seat, and departed. Janapadakalyāṇī, seeing the prince leaving, said, "Return quickly, noble son!" and stretched her neck, watching. He, unable to say to the Blessed One, "Take the bowl," went to the monastery. The Blessed One ordained him, even though he was unwilling. Thus, the Blessed One, having gone to Kapilavatthu, ordained Nanda on the third day.

On the seventh day, Rāhula's mother, having adorned the boy, sent him to the Blessed One, saying, "Look, dear, at this golden-colored samana surrounded by twenty thousand samanas, with the color of a Brahma-form. He is your father. Great treasures were his, but we have not seen them since he renounced. Go, ask him for your inheritance: 'I, dear, am a prince. Having received consecration, I will become a wheel-turning monarch. I need wealth; give me wealth. A son is the owner of his father's property.'" The boy, having gone to the Blessed One, gained his father's affection and, delighted, saying, "Happy is your shade, Samana," and speaking many other things suitable to himself, stood there. The Blessed One, having finished his meal, spoken the anumodana, rose from his seat, and departed. The boy, saying, "Give me my inheritance, Samana, give me my inheritance, Samana," followed the Blessed One. The Blessed One did not turn the boy back, and the attendants were unable to turn him back as he went with the Blessed One. Thus, he went with the Blessed One to the monastery itself.

He narrated the Mahādhammapāla Jātaka. At the end of the discourse, the king was established in the fruit of Non-Returning (anāgāmiphale).

Thus, the Blessed One, having established his father in the three fruits, surrounded by the Sangha of monks, went again to Rājagaha and stayed in the Sītavana. At that time, Anāthapiṇḍika the householder, taking merchandise in five hundred carts, went to Rājagaha and, going to the house of his dear friend the merchant, heard of the arising of the Buddha, the Blessed One, and very early in the morning, through the power of the devas, the door being opened, approached the Teacher, heard the Dhamma, was established in the fruit of Stream-entry (sotāpattiphale), gave a great alms-giving to the Sangha with the Buddha at its head on the second day, took a promise from the Teacher to come to Sāvatthi, and along the way, at every yojana for forty-five yojanas, spending a hundred thousand (kahāpanas), he had monasteries built at each yojana, and having bought Jetavana for eighteen crores of gold coins, with a layer of coins (koṭisanthārena), he started construction. In the middle, he had a Perfumed Chamber (gandhakuṭiṃ) built for the Ten-Powered One (dasabalassa), and surrounding it, for the eighty great elders, in each residence, dwellings of one or two rooms, swan-shaped pavilions, long halls, and so on, along with all the remaining lodgings, ponds, cloisters, night-quarters, and day-quarters, he had a delightful monastery built in a charming location at the cost of eighteen crores, and sent a messenger for the arrival of the Ten-Powered One. The Teacher, having heard his message, with a great Sangha of monks, departed from Rājagaha and gradually reached the city of Sāvatthi.

Mahāseṭṭhi (Anāthapiṇḍika) also, having prepared the great monastery, on the day of the Tathāgata's entry into Jetavana, sent his son, adorned with all ornaments, along with five hundred boys adorned and ready. He, with his retinue, holding aloft five hundred flags shining with cloths of five colors, was in front of the Ten-Powered One; behind them, Mahāsubhaddā and Cūḷasubhaddā, the two daughters of the merchant, along with five hundred maidens, came out carrying full water pots (puṇṇaghaṭe); behind them, the merchant's wife, adorned with all ornaments, along with five hundred women, came out carrying full bowls (puṇṇapātiyo); behind all of them, Mahāseṭṭhi, dressed in fresh cloth, with five hundred merchants dressed in fresh cloth, went to greet the Blessed One. The Blessed One, placing this assembly of lay followers in front, surrounded by the great Sangha of monks, as if sprinkling the forest groves with the essence of gold with the radiance of his body, entered the Jetavana Monastery with endless Buddha-grace and immeasurable Buddha-glory.

Then Anāthapiṇḍika asked him, "How, Lord, should I manage this monastery?" "Then, householder, dedicate this monastery to the Sangha of monks from the four directions, those who have come and those who have not yet come." "Very well, Lord," said Mahāseṭṭhi, taking a golden pitcher and pouring water into the hand of the Ten-Powered One, "I give this Jetavana Monastery to the Sangha of monks from the four directions, headed by the Buddha, those who have come and those who have not yet come." The Teacher, having accepted the monastery, gave thanks –

"It wards off cold and heat, and wild beasts too,
And creeping things and gnats, and in the cold the rains.

"And then the fearful heat and wind that rise;
A dwelling place it is for ease and joy,

For meditation and for insight too.
The gift of a monastery to the Sangha is praised by the Buddha.

Therefore let the wise man, considering his own good,

Have pleasant monasteries built, and lodge therein the learned.
To them let him give food and drink,

Clothing and lodging with a clear and trusting mind.
Then will they teach him Dhamma, the dispeller of all suffering.

Knowing that Dhamma here, he is utterly emancipated, without defilements." (Cūḷava. 295) –

He spoke of the advantages of a monastery. Anāthapiṇḍika began the great monastery celebration from the second day onwards. Visākha's monastery celebration was completed in four months, but Anāthapiṇḍika's monastery celebration was completed in nine months. At the monastery celebration, eighteen crores were spent. Thus, in one monastery alone, he spent fifty-four crores of wealth.

In the past, during the time of Vipassī Buddha, a merchant named Punabbasumitta bought the ground with a layer of golden bricks and built a Sangharama, one yojana in extent, on that very site. During the time of Sikhī Buddha, a merchant named Sirivaḍḍha bought the ground with a layer of golden dice and built a Sangharama, three gavutas in extent, on that very site. During the time of Vessabhū Buddha, a merchant named Sotthiya bought the ground with a layer of golden elephant footprints and built a Sangharama, half a yojana in extent, on that very site. During the time of Kakusandha Buddha, a merchant named Accuta bought the ground with a layer of golden bricks and built a Sangharama, one gavuta in extent, on that very site. During the time of Koṇāgamana Buddha, a merchant named Ugga bought the ground with a layer of golden tortoises and built a Sangharama, half a gavuta in extent, on that very site. During the time of Kassapa Buddha, a merchant named Sumaṅgala bought the ground with a layer of golden staffs and built a Sangharama, sixteen karīsas in extent, on that very site. During the time of our Blessed One, a merchant named Anāthapiṇḍika bought the ground with a layer of kahāpaṇa coins and built a Sangharama, eight karīsas in extent, on that very site. It is said that this site is an indispensable site for all Buddhas.

This should be known as the Santike Nidāna.

The Santike Nidāna story is finished.

The Nidāna story is finished.

Therāpadāna

1. Buddha Vagga

"Now, the Apadānas of the Buddhas, listen with pure minds;
Perfected in thirty pāramīs, the Dhammarājas, countless." –

Here, atha is a particle indicating the commencement of a new topic, a particle with vibhatti. Among pairs of particles with and without vibhatti, it is a particle with vibhatti. Or else –

"In commencement, in auspiciousness, and in the sense of accomplishment,
Also in emphasis and immediately following, the word 'atha' prevails."

Thus:

"It illuminates undertaking, determination, and purpose;
By way of excellence and seniority, commencement is enjoined." –

Because of the undertaking of the Buddhas' thirty perfected pāramī qualities, and because of excellence and seniority, the Apadānas are connected with the word "atha" in the sense of commencement. Because of the nature of offering and auspiciousness to the Buddhas of the three types of Bodhisattvas, due to the saying, "And to honor those worthy of honor, this is the highest blessing" (khu. pā. 5.3; su. ni. 262), the Apadānas are connected with the word "atha" in the sense of auspiciousness. Because the task of attainment of the Buddhas and others, the Blessed Ones, is accomplished by the path of Arahatship, the Apadānas are connected with the word "atha" in the sense of accomplishment. Because there is no other skillful deed for the Buddhas and others besides the path of Arahatship and other skillful deeds, the Apadānas are connected with the word "atha" in the sense of emphasis and prevention. Because it is included after the Khuddakapāṭha collection, the Apadānas are connected with the word "atha" in the sense of immediately following. Because it starts from this Khuddakapāṭha, the Apadānas are connected with the word "atha" in the sense of departure.

Buddha: Here, "Buddha" means one who understands the truths, one who enlightens beings, Buddha by way of omniscience, Buddha by way of all-seeing, Buddha by way of non-guidance by others, Buddha by way of dispersion, Buddha in the sense of one with destroyed āsavas, Buddha in the sense of being without defilements, Buddha in the sense of renunciation, Buddha in the sense of being without a second, Buddha in the sense of abandoning craving, Buddha in the sense of having gone to the singular path, Buddha in the sense of being singularly awakened to the unsurpassed perfect enlightenment, Buddha because ignorance is dispelled and enlightenment is attained, enlightenment and Buddha are synonymous. Just as cloth is called "blue cloth, red cloth" due to association with blue and other colors, so is Buddha due to association with the qualities of a Buddha. Or, "bodhi" is said to be the knowledge in the four paths; by that knowledge, having destroyed the one and a quarter thousand defilements and attaining Nibbāna, that knowledge is called "bodhi." The person endowed with that is Buddha. By that same knowledge, a Paccekabuddha also destroys all defilements and attains Nibbāna. However, because the Buddhas have fulfilled the pāramīs for four asaṅkhyeyyas and a hundred thousand kappas, and because of the attainment of the knowledge of enlightenment, and because of the attainment of the extraordinary knowledges such as the knowledge of the superior faculties of beings, the great compassion, the knowledge of samāpatti, the knowledge of the twin miracle, the omniscient knowledge, and the knowledge without obstruction regarding latent tendencies etc., and also because by a single teaching of the Dhamma, they cause countless beings to drink the nectar of the Dhamma and lead them to Nibbāna, that same knowledge is the cause, the reason, the buddhāpadānaṃ, specifically for the Buddhas. That indeed is twofold, by way of skillful and unskillful. But Paccekabuddhas are not capable of doing so, even while gathering those who give alms and other requisites –

"May your wishes and desires be fulfilled quickly;
May all your aspirations be satisfied, like the moon on the fifteenth day.

"May your wishes and desires be fulfilled quickly;
May all your aspirations be satisfied, like a radiant, precious gem." (dī. ni. aṭṭha. 2.95 pubbūpanissayasampattikathā; a. ni. aṭṭha. 1.1.192; dha. pa. aṭṭha. 1.sāmāvatīvatthu) –

This is the paccekabuddhāpadānaṃ.

therāpadānāni. Likewise, because they are endowed with such qualities, they are called therīs; the Apadānas of the therīs are therīpadānāni. Among these, in the Buddhāpadāna, there are only five Apadānas and only five Suttantas. Therefore, the ancients said –

"Five are the Apadānas, and five the Suttas that belong to it;
This is the Buddhāpadāna, the first in due order."

In the Paccekabuddhāpadāna too, there are only five Apadānas and only five Suttantas. Therefore, the ancients said –

"Five are the Apadānas, and five the Suttas that belong to it;
This is the Paccekabuddhāpadāna, the second in due order."

In the Therāpadāna, there are five hundred and ten Apadānas, with fifty-one vaggas in total. Therefore, the ancients said –

"Five hundred and ten are the Apadānas, with fifty-one vaggas;
This is the Therāpadāna, the third in due order."

In the Therīapadāna, there are forty Apadānas, with four vaggas in total. Therefore, the ancients said –

"Forty are the Apadānas, and four the vaggas that belong to it;
This is the Therīpadāna, the fourth in due order."

Apadāna: Here, the word apadāna is seen in the senses of cause, acquisition, departure, sequence, abuse, and others. Thus, in "apadāna of the Khattiyas, apadāna of the Brahmins," etc., it is seen in the sense of cause, meaning the cause of the Khattiyas, the cause of the Brahmins. In "apadāna of the Upāsakas," etc., it is seen in the sense of acquisition, meaning thorough acquisition. In "apadāna of the merchants, apadāna of the Suddas," etc., it is seen in the sense of departure, meaning their departure from here and there. In "The bhikkhu who goes for alms, goes for alms in sequence," etc., it is seen in the sense of sequence, meaning he goes in sequence from house to house. In "These are gone from being ascetics, these are gone from being Brahmins, it is an abuse," etc., it is seen in the sense of abuse, meaning he abuses and reviles. But here, it is seen in the sense of cause. Therefore, the Apadānas of the Buddhas are Buddhāpadānas, meaning the causes of the Buddhas. It should be seen that the giving pāramī etc., the thirty pāramīs, of the countless Buddhas like the sands of the Ganges are the cause. Now, the connection is that you should listen with pure minds to the Apadānas connected with commencement etc.

suddhamānasā: Because they have destroyed the one and a quarter thousand defilements with the knowledge of the path of Arahatship, therefore, with pure minds, with purified minds, with pure hearts, the five hundred arahants seated in this Dhamma assembly, listen, pay attention and focus your minds, is the meaning.

Here, although there are Apadānas in the Paccekabuddhāpadāna, Therāpadāna, and Therīapadāna, the statement "atha buddhāpadānānī" is like the statement "mūlayamaka" primarily and initially, even though it exists in the Khandhayāmaka, Āyatanadhātu, Sacca, Saṅkhāra, Anusaya, and Yamakas; and like the statement "pārājikakaṇḍo" primarily and initially, even though it exists in the thirteen Saṅghādisesas, two Aniyatas, and thirty Nissaggiyas; so too, here it should be seen as stated primarily and initially.

Having omitted the nipāta particle sammā, the sayaṃsaddaatthavācaka sa-nti upasaggapada, and having taken only the kitantavācī buddhasadda, for the ease of versification, it is said "buddhāpadānānī." Therefore, the meaning is sammāsambuddhāpadānānī.

Thus ends the Abbhantaranidānavaṇṇanā in the Visuddhajanavilāsinī, the Apadāna Commentary.

Abbhantaranidānavaṇṇanā niṭṭhitā.

1. Buddhaapadānavaṇṇanā

Now, after the Abbhantaranidāna, wishing to tell the Apadāna commentary –

"The Apadāna with its causes, the Apadāna with its varied exposition,
Which the great seers compiled in the Khuddaka Nikāya;
Now its turn has come for the explanation of the meaning."

There, since that Apadāna is said to be "all the word of the Buddha has a single taste of liberation," it goes to a single taste in compilation, in the twofold compilation by way of Dhamma and Vinaya, it goes to the Dhamma in compilation, in the first, middle, and last words of the Buddha, it goes to the middle word of the Buddha, in the Vinaya, Abhidhamma, and Suttanta Piṭakas, it goes to the Suttanta Piṭaka, in the five Nikāyas—Dīgha, Majjhima, Saṃyutta, Aṅguttara, and Khuddaka—it goes to the Khuddaka Nikāya, in the nine limbs of the Teaching—Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhutadhamma, and Vedalla—it is included in the Gāthā.

"Eighty-two thousand I received from the Buddha, two thousand from the bhikkhus;
Eighty-four thousand are these dhammas that prevail." –

Thus, it is included in a portion of the eighty-four thousand Dhamma-khandhas that were stated.

"tiṃsapāramisampuṇṇā, dhammarājā asaṅkhiyā" it was said. There, the ten pāramīs themselves are thirty pāramīs in the ways of inferior, intermediate, and superior, namely ten pāramīs, ten upapāramīs, and ten paramatthapāramīs. Those who are completely full, well-endowed, well-composed, imbued, associated, are tiṃsapāramisampuṇṇā. Those who delight and cling to themselves with a single mind, either with the four Brahmavihāra-samāpattis known as mettā, karuṇā, muditā, and upekkhā or with the attainment of fruition, to the community of beings dwelling in the entire triple world, they are kings; those who are kings by the Dhamma are dhammarājā. asaṅkhiyā means in terms of the count of ten, one hundred, one thousand, ten thousand, one hundred thousand, ten million, one koṭi, one pakoṭi, one koṭippakoṭi, one nahuta, one ninnahuta, one akkhobhiṇi, one bindu, one abbuda, one nirabbuda, one ahaha, one ababa, one aṭaṭa, one sogandhika, one uppala, one kumuda, one puṇḍarika, one paduma, one kathāna, one mahākathāna, asaṅkhyeyyānaṃ, meaning uncountable, dhammarājās have passed away, gone, ceased, vanished.

6. Among those past Buddhas, the Blessed One, asked by Ānanda Thera about the accumulation of merit done by himself as a Bodhisatta in the past and having been a Cakkavatti king, said "sambodhiṃ buddhaseṭṭhāna" etc. The idea is, "O Ānanda, listen to my apadāna." Ānanda, in the past, while fulfilling the accumulations for Bodhi, having been a Cakkavatti king, I bowed with my head to the Sambodhi, the knowledge of the four noble paths, or the omniscient knowledge, of the Buddhas who were the best, the most excellent, the ones who penetrated the four Noble Truths, is the connection. Sasaṅghe, together with the assembly of disciples. lokanāyake, to the leaders of the world, the Buddhas who are the elders of the world, with both hands raised in añjali with ten fingers, namassitvā, having worshiped, sirasā, with my head, abhivādaye, having made adorations with respect, I make obeisance, is the meaning.

7. Yāvatā buddhakhettesūti, in the Buddha-fields in the ten-thousand world systems, ākāsaṭṭhā, those that are in the sky, bhūmaṭṭhā, those that are on the surface of the earth, the seven ratanā asaṅkhiyā, the countless jewels such as beryl etc. yāvatā, however many vijjanti. All of those manasā, with my mind, samāhare, having thoroughly determined with my mind, I will bring them, is the meaning; I will pile them up around my palace, is the meaning.

8. Tattha rūpiyabhūmiyanti, in that palace with various levels, the floor was made of silver, is the meaning. Ahaṃ ratanamayaṃ, made of the seven jewels, with many hundreds of levels, pāsādaṃ ubbiddhaṃ, raised high, nabhamuggataṃ, shining in the sky, māpayinti, I had built, is the meaning.

9. While describing that same palace, he said "vicittathambha" etc. Supported by diverse pillars of various colors such as masāragalla etc., sukataṃ, well-made, endowed with auspicious signs, well vibhattaṃ well-divided with respect to height and width, mahārahaṃ, of great value because it was made with toranas worth many hundreds of kotis. What else is special? Kanakamayasaṅghāṭaṃ, adorned with golden net-like windows, and with raised banners and umbrellas, maṇḍitaṃ the palace was beautiful, is the connection.

10. Again, while describing the beauty of the palace, he said "paṭhamā veḷuriyā bhūmī" etc. Of that palace with many hundreds of levels, subhā, pleasing, lovely, delightful, abbhasamā, like a layer of clouds, vimalā, pure, made of beryl gems of blue color, paṭhamā bhūmi, the first level, was like that, is the meaning. ākiṇṇā, filled with water-born lotuses and lilies, it shone like an excellent kañcanabhūmiyā, golden floor, is the meaning.

11.Of that very palace, some areas were like coral fragments, sections of coral, the color of coral; some areas were red, the color of red; some areas were beautiful, delightful, with the radiance of an indagopaka jewel, emitting rays, meaning some areas illuminated the ten directions.

12.In that very palace, the niyyūha (projecting porticoes), the halls with projecting facades, were well-divided, clearly separated, each section distinct; and there were sīhapañjara (lion-windows), lion-gates. The four vedikā (terraces) were beautiful with four layers of terraces, latticed windows, and garlands of perfumes hanging down, meaning garlands of scents were suspended.

13.In that very palace were storied pavilions adorned with the seven precious things. What were they like? Blue, the color of blue; yellow, the color of yellow, the color of gold; red, the color of red, ruby red; white, the color of white, pure white; pure black, unmixed black; endowed with excellent storied pavilions, meaning that the palace was possessed of and complete with excellent kaṇṇika storied pavilions.

14.In that very palace, upward-facing lotuses made of oloka (a type of precious metal) bloomed beautifully; and that palace was adorned with groups of wild animals like lions and tigers, and flocks of birds like swans, herons, and peacocks. Being very tall, having risen into the sky, it was crowded with stars; and that palace was decorated with the forms of the moon and sun.

15.That very palace of the cakkavatti was covered with a golden net, adorned with golden bells, meaning it was possessed of and complete with nets of golden bells. Beautiful, delightful, golden garlands, swaying with the force of the wind, were singing, meaning they were making a sound due to the impact of the wind.

16.Mañjeṭṭhaka (dyed with madder), the color of madder; lohitaka (red), the color of red; pītaka (yellow), the color of yellow; haripiñjara (golden-brown), the color of jambonada gold and the color of a cage (golden-brown); a flag dyed with various colors, meaning with many colors; hoisted, raised in that palace. "Dhajamālinī" (having garlands of flags) is stated according to the gender reversal; that palace was adorned with garlands of flags.

17.Describing the furnishings and so on in that palace, he said, "na naṃ bahū (there are not many)," and so on. There, naṃ (to that) palace, bahūhi (with many), meaning there are not many that do not exist; nānāsayanavicittā (varied with diverse couches), couches like beds and chairs adorned with diverse furnishings, numbering many hundreds, what were they like? Made of crystal, made of crystal gems, made of crystal; made of silver; made of gems, made of blue gems; made of lohitaṅga (red coral), made of red gems; made of masāragalla (agate), made of gems of mixed color; spread with soft Kāsika cloth.

18.Pāvurā (coverlets), meaning blankets. What kind? Kambalā (woolen), made of wool thread; dukūlā (fine cloth), made of dukūla fabric; cīnā (Chinese), made of Chinese fabric; pattuṇṇā (silk), made of fabric from the Pattuṇṇa country; paṇḍu (pale yellow), the color of paṇḍu; vicittattharaṇaṃ (diverse coverings), diverse with many coverings and coverlets; sabbaṃ (all) the bedding, manasā (by mind), meaning, "ahaṃ paññapesi (I arranged).""

19.Describing that very palace, he said, "tāsu tāsveva bhūmīsū (in those very areas)," and so on. There, "ratanakūṭalaṅkata (adorned with jeweled pinnacles)," meaning adorned and beautiful with jeweled pinnacles, jeweled turrets. "Maṇiverocanā ukkā (torches of jeweled verocana)," meaning made of verocana gems, red gems; ukkā (torches), lamp-standards. "Dhārayantā sutiṭṭhare (holding them steady)," meaning many hundreds of people holding and carrying them well in the sky are standing firmly.

20.Again, describing that very palace, he said, "sobhanti esikāthambhā (the esika pillars shine)," and so on. There, esikāthambhā (esika pillars) are pillars erected at the city gate for the sake of beauty; subhā (beautiful), pleasing; kañcanatoraṇā (golden arches), made of gold; and jambonadā (rose-gold), made of jambonada gold; and sāramayā (heartwood), made of the heartwood of khadira trees; and arches made of silver shine; the esika pillars and arches adorn that palace.

21.In that palace, many well-divided joints, adorned with doors and bolts, meaning the beautifully decorated joints and circumferences shine; ubhato (on both sides), on both sides of that palace; puṇṇaghaṭā (full pots), filled with many lotuses and many water lilies, meaning full and adorning that palace.

22-23.Thus, after describing the splendor of the palace, and revealing the jeweled palace and the honor and respect, he said, "atīte sabbabuddhe cā (and all the Buddhas in the past)," and so on. There, atīte (in the past), in the past time that has passed and gone, sasaṅghe (with the Sangha), together with the assembly of disciples, sabbe lokanāyake (all the leaders of the world), the Buddhas, by their inherent natural color and form, rūpena (by form) and saṇṭhānena (by appearance), sasāvake (with disciples), buddhe nimminitvā (having created Buddhas), by whichever gate the palace was to be entered, having entered by that gate, all the Buddhas with their disciples sat on a completely golden throne, a noble assembly, meaning they became so.

24-25.Etarahi (now), in the present time, the unsurpassed Buddhas who exist, and the paccekabuddha (Silent Buddhas), hundreds of thousands of self-existent ones, self-becoming, without another teacher, aparājite (undefeated), undefeated by the khandha aggregates, defilements, abhisaṅkhāra volitional formations, and Māra the god's son, conquering, appeasing. "Bhavanaṃ (the palace)," all the Buddhas in the past and present ascended my palace well.

26.Ye dibbā (those divine ones), divine beings born in the heavens, and the many kapparukkhā (wish-fulfilling trees) that exist. And the human ones, born among humans, and the many kapparukkhā that exist; then, having gathered all the cloths well, and having had the three robes made, I clothed those paccekabuddha in three robes, is the connection.

27.Having thus clothed them in three robes, having caused them to be covered, to those paccekabuddha who were seated, sampannaṃ (excellent), delicious khajjaṃ (food), something to be eaten like cakes, delicious bhojjaṃ (nutriment), food to be consumed, delicious sāyanīyaṃ (refreshments), something to be licked, and sampannaṃ (excellent), delicious drink, the eight kinds of drinks, and bhojanaṃ (food), food to be consumed, subhe (beautiful), lovely, I filled well in jeweled, stone bowls and gave them, meaning I caused them to receive them.

28.Sabbe te ariyamaṇḍalā (all those noble assemblies), all those noble groups, dibbacakkhu samā hutvā maṭṭhā (having divine vision, were smooth), having divine vision, were smooth, refined, shining because of being free from defilements, cīvarasaṃyutā (clad in robes), endowed with three robes, and were filled with delicious sugar, oil, honey, and molasses, and paramannena (with excellent rice gruel), with excellent food, meaning I pleased them and filled them up.

29.Those noble assemblies, thus pleased, entered the jeweled chamber, a house made of seven precious things, lying down in the cave, like lions, on a priceless couch, they took up the lion's posture of reclining, just as a lion, the king of beasts, lies down on its right side, overlapping foot on foot, placing its right hand as a pillow under its head, keeping its left hand straight, and placing its tail between its thighs, lying still; thus, they took up the posture of reclining.

30.Having thus taken up the lion's posture of reclining, being fully aware, endowed with mindfulness and clear comprehension, having risen well, they sat cross-legged on the couch, meaning they sat with their legs crossed.

31.Gocaraṃ (the range), sabbabuddhāna (of all the Buddhas), the range of all the Buddhas of the past and future, being the object, jhānaratisamappitā (devoted to the joy of jhāna), well-devoted to the joy of jhāna, meaning they became endowed with it; aññe dhammāni desentī (some taught the Dhamma), among those paccekabuddha, some taught the Dhamma; others, some, play, delight, in the iddhi (supranormal power) of the first jhāna and so on.

32.Aññe (others), some, abhiññā (higher knowledges), the five higher knowledges, vasibhāvitā (mastered), mastered; the higher knowledges were brought to a state of mastery by the five masteries, namely, reviewing, attaining, emerging, resolving, and reflecting. Appenti (they attain), they attain meditative absorption.

33.Buddhāpi buddhe (Buddhas also to Buddhas), thus, among the assembled paccekabuddha, Buddhas ask Buddhas a question that is the object of the knowledge of omniscience. Those Buddhas understand with wisdom the deep, subtle, profound place, the cause, completely and without remainder.

34.Then, in my palace, the disciples also ask the Buddhas a question; the Buddhas ask the disciples a question; those Buddhas and disciples, having asked each other a question, explain and elucidate to each other.

35.Again, showing them all together, he said, "buddhā paccekabuddhā cā (Buddhas and paccekabuddha)," and so on. There, buddhā (Buddhas) are Sammāsambuddhas (Perfectly Enlightened Buddhas), and paccekabuddha (Silent Buddhas), and sāvakā (disciples), and paricārakā (attendants), those who rely on them; all these, delighting in their own joy, being secluded, rejoiced in my palace.

36.Thus, after showing the accomplishment of conduct of the paccekabuddha in that Vejayanta palace, now showing his own power, that Tilokavijaya cakkavattirājā (conqueror of the three worlds, wheel-turning monarch) said, "chattā tiṭṭhantu ratanā (may the jeweled parasols stand)," and so on. There, ratanā (jeweled) are made of the seven precious things; chattā kañcanāveḷapantikā (parasols with golden fringes hanging down), suspended with golden nets, may they stand. Surrounded by pearl nets, all the parasols may be held over my head; it is meant that as soon as he thought, the parasols appeared.

37.Soṇṇatārakacittitā (decorated with golden stars), sparkling with golden stars, may canopies of cloth arise. Diverse, of various colors, with flowered lattices, may all the diverse canopies be held above the place of sitting.

38-40.Surrounded by garlands of fragrant flowers, adorned with garlands of fragrant substances such as sandalwood, saffron, and tagara, is connected to the pond. Adorned with garlands of cloth, the ponds adorned with garlands of priceless cloths such as pattuṇṇa and Chinese cloth, decorated with garlands of the seven precious things, scattered with flowers, well-scattered and beautifully adorned with fragrant flowers such as campaka, salala, and sogandhika. Again, what are the ponds like? Adorned and scented with pleasing and fragrant scents. On all sides, adorned with fragrances smeared with five fingers, covered with golden canopies, the ponds in the four directions of the palace, well-strewn and spread with lotuses and water lilies, golden in appearance and golden in color, may they appear, the ponds crowded with lotus pollen and dust may they shine.

41.All the trees around my Vejayanta palace, the trees such as campaka, may they all flower. Those flowering trees, of their own accord, having shed their flowers, having fallen, went and scattered over the palace, meaning they scattered and covered the palace.

42.There, in my Vejayanta palace, the peacocks may dance, the divine swans, the swans of the gods, may sing; and the karavīka birds, the sweet-sounding cuckoos, may sing, may make songs; and other unsurpassed flocks of birds around the palace may utter sweet sounds.

43. Around the palace, let all the drums be played, let the ātatavitatā, etc., drums be beaten, let all those many-stringed lutes resound, let them make a sound, let all kinds of musical performances occur around the palace, let them proceed, meaning let them sing.

44-5.As far as in whatever place in the Buddha-field, in the ten-thousand world-system, and beyond that world-system, shining, full of radiance, unbroken, large, all around, made of jewels, made and inlaid with the seven jewels, golden couches, couches of gold, let them stand, around the palace, lamp-trees, rows of lamps, oil-trees, let them burn, let them blaze with lamps, a succession of ten-thousands, a succession of ten thousands, the ten thousands like a single light, like a single lamp, let them be, let them illuminate, is the meaning.

46. Skilled in dancing and singing, courtesans and dancing women, and lāsikā, sound-makers with their mouths, let them dance around the palace, groups of celestial nymphs, groups of divine women, let them dance, various colors, many-colored, various colored circles, let them dance around the palace, let them appear, let them become visible, is the meaning.

47. Then, having become a Universal Monarch named Tilokavijaya, in the entire world-system, on treetops, on the tops of trees, on mountaintops, on the tops of Himalayan mountains and other mountains, and on the summit of Mount Sineru, in all places various, various in many colors, five-colored, five colors such as blue, yellow, etc., I would raise all flags, is the meaning.

48. Men from the world between, and men from the world of nāgas, and nāgas, from the world of devas, and gandhabbas, and devas, let all come, let them approach, those men, etc., worshiping, doing homage to me, with hands in añjali, with joined hands, let them surround my Vejayanta palace, is the meaning.

49. Thus, that Universal Monarch Tilokavijaya, having described the power of the palace and of himself, now, consolidating the fruit of the merit attained by himself, spoke beginning with "Whatever meritorious action." Whatever meritorious action, reckoned, action to be done, there is, all that mine, by me, by body or by speech or by mind, through the three doors done well, well done, is done so as to be worthy of arising in the Tāvatiṃsa heaven, is the meaning.

50. Again, consolidating, he spoke beginning with "Those beings who are sentient." Therein, those beings, whether humans or devas or brahmās, who are sentient, endowed with perception, and those beings who are non-sentient, devoid of perception, non-sentient beings exist, let all those beings share the fruit of merit done by me, let them be meritorious, is the meaning.

51. Again consolidating, the Bodhisatta spoke beginning with "By whom done." By whom the merit done has been well-known, known by men, nāgas, gandhabbas, and devas, to those the fruit of merit given by me, in that merit done by me, the state of having been given, those men, etc., do not know, devas, having gone, may announce that to them, is the meaning.

52. In the entire world, those beings who depend on food live, let all those beings obtain all pleasing food by my mind, by my heart, let them obtain it by the power of my merit, is the meaning.

53. With a mind, with a serene heart, the gift that was given by me, in that gift, with the mind, I brought about serenity. And all fully enlightened Buddhas and Private Buddhas and unique Buddhas, and disciples of the Conqueror were honored by me, the Universal Monarch.

54. By that well-done action, by the meritorious action done with faith, and by aspirations of intention, and by wishes made with the heart, having abandoned the human body, having discarded the human body, I went to Tāvatiṃsa, to the deva-world, I went, like one awakened from sleep, I arose there, is the meaning.

55. From then on, the Universal Monarch Tilokavijaya, having died, from then on, in the coming two existences, two births I know, in divine state and in human state, from that two-fold birth another destiny, another rebirth I do not know, I do not see, by mind, the fruit of aspiration, the fruit of the desired aspiration, is the meaning.

56. May I be superior to the devas, if born among the devas, by lifespan, beauty, strength, and energy, may I be superior, the eldest, the best of the devas, is the meaning. If born among humans, I become a ruler of men, the lord, the master of men, thus, being king, and endowed with beauty and with characteristics, such as stature and proportion, complete in every birth that arises, unequaled in wisdom, in wisdom that knows the ultimate truth, unequaled, there is no one equal to me, is the meaning.

57. By the accumulation of merit done by me, by the fruit of merit, in every arising existence, the best, excellent, sweet, various kinds of food and much wealth, and various jewels, various kinds of cloths, such as linen and silk, etc., from the sky to me, quickly approach, is the meaning.

58-66. On the earth, on mountains and in the sky and in the water and in the forest, whatever wherever I extend my hand, from here and there divine foods, divine nourishment come to me, appear, is the meaning. Likewise, in due order, all jewels. All fragrances, such as sandalwood, etc. All vehicles. All garlands, flowers of campaka, nāga, punnāga, etc. All ornaments. All divine maidens. All honey and sugar. All foods, such as cakes, etc., things to eat come to me.

67-68. For the attainment of Supreme Enlightenment, for the purpose of attaining the supreme knowledge of the four paths, by the supreme giving that was done and fulfilled by me, making the mountain called Sela, the mountain, entirely one resounding sound, roaring a loud voice, uttering a broad sound, causing the world with its devas the entire world of humans and devas to rejoice, causing them to attain joy, in the world, in the entire triple world, with the covering removed, may I become a Buddha, is the meaning.

69. The ten kinds of directions in the world, in the world-system there are ten kinds of directions, in those directions for one who goes, for one who is going, there is no end, is the meaning, in the time of the Universal Monarch, in that place, in the directional part where I went, Buddha-fields were countless.

70. The light was proclaimed, then, in the time of the Universal Monarch, my light, the light of the wheel-jewel, the jewel-jewel, etc., being in pairs, becoming pairs, emitting rays, was proclaimed, visible, in this interval, in the interval of the ten-thousand world-system, a net of rays, a collection of rays, a great light was, is the meaning.

71. In this extent of the world-element, in the ten-thousand world-systems, let all people see me, is the meaning. Let all devas up to the abode of Brahmā, up to the Brahmā-world follow me, let them be favorable.

72. With a distinguished sweet sound, with a distinct sweet sound, I struck the drum of immortality, I struck the immortal drum, the divine drum, in this interval, within this ten-thousand world-system, let all people hear the sweet sound, consider it in their minds.

73. While the Dharma-cloud is raining, by the sound that is the teaching of the Dharma, while raining, raining with the profound, sweet, and subtle meaning of that expression, by the power of the perfectly enlightened Buddha, let all, monks, nuns, etc., be without taints, without defilements, let them be. Here, the last beings, here, in these assembled four groups of beings, those beings who are the last, the lowest in terms of qualities, let all those become stream-enterers, is the intention.

74. Then, in the time of the Universal Monarch Tilokavijaya, what is to be given, what is fitting to be given, having given entirely, without remainder, having fulfilled virtue, having fulfilled the perfection of virtue, in renunciation, for the sake of the perfection of renunciation, having reached the perfection, the limit, may I attain Supreme Enlightenment, the knowledge of the four paths.

75. Having asked the wise, the wise, the intelligent, having asked, "What, venerable sir, should be done? What should not be done? What is wholesome? What is unwholesome? Having done what, does one share in both heaven and liberation?", thus, is the meaning of having fulfilled the perfection of wisdom. Having made supreme effort, having made supreme, excellent, uninterrupted effort in standing, sitting, etc., is the meaning of having fulfilled the perfection of effort. Having gone to the limit of patience, the tolerance of disrespect done by all hostile people, having fulfilled the perfection of patience, may I attain Supreme Enlightenment, supreme Buddhahood.

76. Having made firm determination, having made a firm perfection of determination with the unwavering thought, "Even if my body and life perish, I will not desist from meritorious deeds," having fulfilled to the limit the perfection of truth, with the thought, "Even if my head is cut off, I will not speak falsely," having reached the limit of the perfection of truth, with the thought, "May all beings be happy and free from enmity," having reached the limit of the perfection of loving-kindness, may I attain Supreme Enlightenment, is the meaning.

77. In gain of animate and inanimate objects, and in loss of them, in physical and mental happiness and likewise in suffering, in honor and in dishonor done by respectful people, being everywhere impartial, of equal mind, having fulfilled the perfection of equanimity, may I attain Supreme Enlightenment, is the meaning.

78. Having seen laziness, laziness as fearful, "a sharer in the suffering of the lower realms," and having seen effort, effort as safe, "going to Nibbāna," be of aroused energy, be. This is the Buddha's instruction, this is the instruction of the Buddhas.

79. Having seen dispute as fearful, having seen dispute, quarrel, as fearful, having seen "a sharer in the lower realms," and having seen non-dispute as safe, "the attainment of Nibbāna," harmonious, of one-pointed mind, friendly, clinging, shining with loving-kindness as a burden, be, is the meaning. This talk, discussion, utterance, is the instruction of the Buddhas, the giving of advice.

80. Having seen negligence, dwelling with loss of mindfulness in standing, sitting, etc., as fearful, "leading to the state of suffering, ugly, miserable beings in repeated births, and going to the lower realms, etc.," having seen diligence, dwelling with mindfulness in all actions, as safe, as increasing "the attainment of Nibbāna," cultivate the eightfold path, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, the eight-membered path, the means of attaining perfect enlightenment, develop, increase, consider in your mind, this talk, speech, utterance, is the Buddha's instruction, the instruction of the Buddhas, is the meaning.

81. Many Buddhas have assembled, countless hundreds of thousands of Private Buddhas have assembled, have become a mass, altogether, in every way, Arahants also, those with destroyed asavas, countless hundreds of thousands have assembled, have become a mass. Therefore, those Buddhas and Arahants, who are worthy of worship, while worshiping, revere, worship with reverence of body, speech and mind.

82. Thus, in the way stated by me, inconceivable, unable to be conceived, Buddhas, Buddha-teachings, the four establishments of mindfulness taught by the Buddhas...pe... the eightfold path, the five aggregates, condition of cause, condition of object, etc., teachings, or the nature of the Buddhas is inconceivable, unable to be conceived, for those who are devoted to the inconceivable, beyond the sphere of thought, the result, the attainment of deva-human states and the attainment of Nibbāna is inconceivable, beyond counting, is.

Thus, just as travelers on a road, when asked, "Show us the way," and told, "Leave the left and take the right," having completed their tasks in villages, towns, and capital cities by that road, and then returning by another left road they had previously left, also complete their tasks in those villages, towns, and so on; in the same way, having concluded the Buddha-apadāna through narratives of merit, this question is posed to further expand upon it through narratives of demerit:

"Difficult deeds and false accusations, and further accusations;
Accusations, breaking rocks, and even tiny pains.

"Nāḷāgiri, seven cuts, headache, eating barley;
Back pain, and severe diarrhea, these are the results of unwholesome actions."

Dukkaraṃ: The six years of difficult practices. In the past, during the time of Kassapa, the Sammāsambuddha, the Bodhisatta was born as a brahmin youth named Jotipāla. Displeased with the dispensation due to his brahmin birth, upon hearing "Kassapa is a Buddha" through the residue of Pilotika-karma, he said, "Where is enlightenment for a shaven-headed ascetic? Enlightenment is exceedingly difficult." Through the residual effects of that karma, having experienced suffering in hells and elsewhere for hundreds of thousands of lifetimes, and having exhausted the cycle of rebirths through that same karma by which he had received predictions immediately after that Buddha, eventually reaching the state of Vessantara and passing away from there to be reborn in the Tusita heaven. Through the request of deities, he descended from there and was born in the Sakya clan. Due to the maturation of his wisdom, renouncing the sovereignty of all Jambudīpa, on the bank of the Anomā River, he cut off his hair and topknot with a sharp sword. At the time of the formation of the auspicious kappa brought by Brahmā, he received the eight requisites born in a lotus chamber, and having gone forth, not yet knowing the path and non-path to Buddhahood due to the immaturity of the vision of enlightenment, for six years in the Uruvelā district, following the manner described in the Padhāna Sutta (Sn 427 ff.), with one meal a day, one morsel, one offering, one path, and eating on one seat, he performed the great exertion of difficult practices, becoming like a skeleton covered with skin and sinew, devoid of flesh and blood. Thinking that these difficult practices were "not the path to enlightenment," he partook of delicious food in villages, towns, and capital cities, his senses pleased, with the thirty-two marks of a great man complete, gradually approached the Bodhimaṇḍa, conquered the five Māras, and became a Buddha.

"I said, Jotipāla, to Kassapa, the Sugata, then;
'Where is enlightenment for the shaven-headed one? Enlightenment is exceedingly difficult.'

"By the result of that deed, I performed many difficult deeds;
For six years in Uruvelā, then I attained enlightenment.

"Not by this path did I attain the highest enlightenment;
I sought the wrong path, hindered by former karma.

"With merit and demerit exhausted, free from all torment;
Without sorrow or distress, I will be extinguished, without āsavas." (Ap Thera 1.39.92-95);

Abbhakkhānaṃ: Abhi-akkhānaṃ, denigration. It is said that in the past, the Bodhisatta was born into a low-caste family, a secretive and cunning cheat named Munāḷi. At that time, a paccekabuddha named Surabhi, of great power and majesty, came to his vicinity due to some task. Seeing him, he falsely accused him, saying, "This ascetic is immoral and of evil conduct," and so on. Through the residual effect of that unwholesome deed, having experienced suffering in hells and elsewhere for many thousands of years, in this final existence, when the Tirthikas became prominent before the Buddha's residence in Tusita heaven, deceiving all people and proclaiming sixty-two views, after descending from Tusita, he was born in the Sakya royal family and gradually became a Buddha. The Tirthikas, like fireflies at sunrise, their gains and honors diminished, harbored hatred towards the Buddha and roamed about. At that time, a wealthy man of Rājagaha, playing by casting a net in the Ganges, saw a red sandalwood bowl and thought, "I have much sandalwood at home. Having the lip written on it by artisans after attaching the wheel, hang it on a row of bamboos and proclaim, 'I will provide food to whoever comes by psychic power and takes this bowl.'"

Then the Tirthikas, conferring, "We are ruined, we are now ruined," Nigaṇṭha Nāṭaputta said to his assembly, "I will go near the bamboo and act as if leaping into the sky, and you should grab me by the shoulders and stop me, saying, 'Do not perform psychic feats relying on a bowl made of dead wood.'" They went and did accordingly.

At that time, Piṇḍola Bhāradvāja and Moggallāna, standing on the summit of Mount Sela, three leagues away, while putting on their robes to collect alms, heard that commotion. Among them, Moggallāna said to Piṇḍola Bhāradvāja, "Go and take that bowl through the air." He replied, "Venerable sir, you have been placed by the Buddha in the foremost position among those with psychic powers, you should take it." Nevertheless, being ordered, "Having been ordered by me, you yourself should take it," he fastened the three-league-high Mount Sela, where he was standing, to his feet and covered the entire city of Rājagaha like a lid on a pot. Then the city dwellers, seeing that Elder like a red thread wrapped around a crystal mountain, cried out, "Venerable Bhāradvāja, protect us!" Frightened, they placed offerings of rice cakes and the like on their heads. Then the Elder released that mountain to its original place and went by psychic power and took that bowl, at which the city dwellers made a great commotion.

The Buddha, sitting in the Veḷuvana monastery, hearing that sound, asked Ānanda, "What is that sound?" He replied, "Venerable sir, the city dwellers are making a joyful noise, pleased that the bowl has been taken by Bhāradvāja." Then the Buddha, in order to prevent future false accusations, had that bowl brought, broken, ground into ointment, and given to the monks, and having given it, he laid down a training rule, "Monks, displays of psychic power should not be done; whoever does so incurs an offense of wrong-doing." (Cūḷava. 252, slightly different)

Thereafter, the Tirthikas, being heaps of commotion in every place, cried out, "It seems the ascetic Gotama has laid down a training rule for his disciples, and they do not transgress it even for the sake of their lives. We will perform a miracle of psychic powers." Then King Bimbisāra, hearing that, went to the Buddha, paid homage, sat to one side, and said to the Buddha, "The Tirthikas, venerable sir, are proclaiming, 'We will perform a miracle of psychic powers.'" "I too, Mahārāja, will perform one." "But, venerable sir, has the Buddha not laid down a training rule for his disciples?" "I will ask you about that itself, Mahārāja. When you impose a penalty on those eating mangoes and other fruits in your park, do you also impose one on yourself and set it aside?" "No, venerable sir, the penalty is not for me." "In the same way, Mahārāja, there is no training rule laid down for me." "Where, venerable sir, will the miracle take place?" "Near Sāvatthi, at the foot of the Kaṇḍamba tree, Mahārāja." "Good, venerable sir, we will see it." Then the Tirthikas, hearing that "a miracle will take place at the foot of the Kaṇḍamba tree," had the mango trees around the city cut down. The townspeople erected platforms upon platforms and watchtowers in the main courtyard. The inhabitants of all Jambudīpa, massed together, extended twelve yojanas to the east. In the other directions, they gathered in a corresponding manner.

The Buddha, too, when the time came, having finished his morning duties on the Āsāḷhi full moon day, went to that place and sat down. At that moment, Kaṇḍa, the gardener, seeing a ripe mango fruit in an ant nest, thought, "If I were to give this to the king, I would receive valuable things like coins, but if I offer it to the Buddha, there will be prosperity in this world and the next." He offered it to the Buddha. The Buddha accepted it and ordered the Elder Ānanda, "Crush this fruit and give me the juice." The Elder did so. The Buddha, having drunk the mango juice, gave the mango seed to the gardener, saying, "Plant this." He cleared away the sand and planted it. The Elder Ānanda poured water from his water pot. At that moment, a mango sprout arose, and as the great crowd looked on, it appeared filled with branches, twigs, flowers, fruits, and leaves. The inhabitants of all Jambudīpa, eating the fallen mango fruit, were unable to exhaust it.

Having performed the great miracle of psychic powers in the manner described in the Dhammapada Commentary, suppressing the Tirthikas and causing them to be destroyed, at the end of the miracle, according to the custom of former Buddhas, he went to the Tāvatiṃsa heaven, spent the rainy season there, continuously teaching the Abhidhamma for three months, causing his mother and many other deities to attain the Sotāpatti path, and having spent the rains, he descended at Saṅkassa city gate, surrounded by hosts of deities and Brahmās, showing favor to the world. At that time, the Buddha's gain and honor, overflowing Jambudīpa, was like the five great rivers.

Then the Tirthikas, their gains and honor diminished, sat down, sad, downcast, with drooping shoulders and faces. At that time, their female devotee named Ciñcamāṇavikā, exceedingly beautiful, seeing them sitting thus, asked, "Why, venerable sirs, are you sitting so sad and downcast?" "Are you, sister, not concerned?" "What is it, venerable sirs?" "Sister, since the arising of the ascetic Gotama, we have lost gains and honor. The townspeople think nothing of us." "What should I do in this matter?" "You should create a disparagement of the ascetic Gotama." She, saying, "It is not my burden," exerted herself in that matter. Going to the Jetavana monastery at the wrong time and staying in the Tirthikas' residence, in the morning, when the townspeople were going to pay homage to the Buddha with incense and the like, she would come out as if from Jetavana, and when asked, "Where did you sleep?" she would reply, "What is it to you where I slept?" and depart. As time went on, when asked, she would say, "I slept with the ascetic Gotama in the same perfumed chamber and came out." Foolish ordinary people believed it, but wise people, Sotāpannas and the like, did not believe it. One day, tying a wooden disc to her stomach and covering it with a red cloth, she went and said to the Buddha, who was sitting to preach the Dhamma to the assembly together with the king, "Ascetic, you preach the Dhamma, but you do not provide garlic, pepper, and the like for me, who am pregnant with your child!" "The truth of the matter, sister, only you and I know." She replied, "Just so, the time of sexual intercourse is known only by the two of us, not by others."

At that moment, Sakka's Paṇḍukambala stone seat showed a sign of heat. Sakka, reflecting, knowing the cause, ordered two divine sons, "Let one of you create the form of a mouse and sever the binding of the wooden disc, and let the other create a gust of wind and throw the covering cloth upwards." They went and did so. The falling wooden disc broke her foot. All the ordinary people assembled in the Dhamma hall rose up, saying, "Wicked thief, you have made such a false accusation against such a master of the threefold world!" They drove her out of the assembly, striking her with their fists. Before she could get out of sight, the earth split open. At that moment, flames arose from Avīci hell, covering her as if with a red blanket, and cast her into Avīci. The Buddha's gain and honor became even greater. Therefore, it was said:

"Of the all-conquering Buddha, there was a disciple named Nanda;
Having falsely accused him, I wandered long in Niraya.

"For ten thousand years, I wandered long in Niraya;
Having obtained human existence, I received much false accusation.

"By the residue of that karma, Ciñcamāṇavikā accused me;
With untruth, before the assembly of people." (Ap Thera 1.39.70-72);

Abbhakkhāna means accusing, speaking against. It is said that in the past, the Bodhisatta, born in an obscure birth, became a deceitful person named Munāḷi. Due to association with bad people, he accused a Paccekabuddha named Surabhi, saying, "This bhikkhu is immoral and of evil conduct." As a result of that unwholesome verbal action, he suffered in hell for many thousands of years. In this final existence, having attained Buddhahood through the perfection of the ten pāramitās, he reached the pinnacle of gain, fame, and glory. Again, the titthiyas, filled with zeal, sat down distressed and disheartened, thinking, "How can we cause dishonor to the samaṇa Gotama?" Then a female wanderer named Sundarī approached them, paid homage, and stood there. Seeing them silent and not saying anything, she asked, "What is my fault?" They said, "While the samaṇa Gotama is harassing us, you remain indifferent. This is your fault." "What should I do in this matter?" she asked. "Can you create a bad reputation for the samaṇa Gotama?" "I can, venerable ones," she replied. From then on, according to the method described, she would accuse and insult those she saw, saying, "Having slept in the same perfume chamber, they have left the samaṇa Gotama." The titthiyas also accused and insulted, saying, "Look, good sirs, at the actions of the samaṇa Gotama!" As it was said –

"I was a deceitful person named Munāḷi, in former births;
I accused the Paccekabuddha Surabhi, who was innocent.

"By that result of action, I wandered long in hell;
For many thousands of years, I experienced painful suffering.

"By the remainder of that action, in this final existence;
I received accusation, because of Sundarī." (apa. thera 1.39.67-69);

Abbhakkhānaṃ means especially accusing and insulting. It is said that in the past, the Bodhisatta was born in a brahmin family, highly learned and respected by many. He took the ascetic life and, living in the Himalayas, taught mantras to many youths, subsisting on roots and fruits. A certain ascetic, having attained the five supernormal knowledges and the eight attainments, came to his presence. Seeing him, overcome with envy, he accused that innocent sage, saying, "This sage is a consumer of sensual pleasures and a deceiver." He also said to his disciples, "This sage is of such and such improper conduct." They too accused and insulted him in the same way. As a result of that unwholesome action, having experienced suffering in hell for many thousands of years, in this final existence, having become a Buddha, he became manifest like the full moon in the sky, having reached the pinnacle of gain, fame, and glory. Likewise, the titthiyas, not satisfied with mere accusation, again had Sundarī make accusations. They summoned drunkards, gave them bribes, and ordered, "Kill Sundarī and cover her body near the gate of Jetavana with a pile of flowers." They did so. Then the titthiyas reported to the king, "We do not see Sundarī." The king said, "Search for her." Taking her from the place where they had killed her, they placed her on a bier, showed her to the king, and went around the entire city proclaiming the faults of the Blessed One and his Saṅgha, saying, "Look, good sirs, at the actions of the disciples of the samaṇa Gotama!" They placed Sundarī in a cemetery for burning corpses. The king ordered, "Search for those who killed Sundarī!" Then the drunkards, having drunk liquor, quarreled, saying, "You killed Sundarī! You killed her!" The king's men arrested those drunkards and presented them to the king. The king asked, "Hey you, did you kill Sundarī?" "Yes, O King." "By whose order?" "By the order of the titthiyas, O King." The king had the titthiyas brought, arrested, and said, "Go, hey you, and proclaim, 'We ourselves had Sundarī killed for the sake of defaming the Buddha; the Blessed One and his disciples are innocent.'" They did so. All the citizens became free from doubt. The king had the titthiyas and the drunkards killed and discarded. Then the Blessed One's gain and honor increased all the more. Therefore it was said –

"I was a learned brahmin, respected and honored;
In a great forest, I taught mantras to five hundred youths.

"There came a fearsome sage, with five supernormal knowledges, mighty;
Seeing him arrive, I accused him, though he was innocent.

"Then I said to my disciples, 'This sage is a consumer of sensual pleasures';
Even as I spoke, the youths approved.

"Then all the youths, while begging from house to house;
Said to the multitude, 'This sage is a consumer of sensual pleasures.'

"By that result of action, these five hundred bhikkhus;
All received accusation, because of Sundarī." (apa. thera 1.39.73-77);

Silāvedho means piercing a rock with an agitated mind. It is said that in the past, the Bodhisatta and his younger brother were born of the same father. Upon their father's death, they quarreled over the slaves and became hostile to each other. The Bodhisatta, due to his strength, overwhelmed his younger brother and threw a stone upon him. As a result of that action, having experienced suffering in hell and other realms for countless thousands of years, in this final existence he was born as a Buddha. Devadatta, the maternal uncle of Rāhula, was formerly a merchant of trinkets, and the Bodhisatta was his fellow merchant. Reaching a certain market town, they both entered, saying, "You take one street, and I will take one street." In the street entered by Devadatta, there were only an old wealthy woman and her granddaughter. They had a large golden plate, covered with grime, placed among other utensils. Not knowing it was a golden plate, she said, "Take this plate and give me an ornament." Taking it, he scratched a line with a needle, realized it was a golden plate, and thought, "I will give a little and take it." Then, seeing the Bodhisatta approaching the gate, she said, "Grandson, give me an ornament for my turtle-shell box." She invited him in, had him sit down, and giving him the plate, said, "Take this and give an ornament for my turtle-shell box to my granddaughter." The Bodhisatta, taking it, realized it was a golden plate. Knowing that he had been deceived, he gave the remaining merchandise and eight kahāpaṇas that were in his money bag and had the turtle-shell ornament fastened on the maiden's hand, and he left. That merchant came again and asked, "Sir, didn't you take it? My son gave such and such and took it." Hearing that, he ran after him, as if his heart was split. The Bodhisatta boarded a ship and set off. He cried, "Stop, do not flee! Do not flee!" and made a wish, "May I be able to destroy you in every birth!"

Due to that wish, having harmed each other in hundreds of thousands of births, in this existence, having been born in the Sakyan clan, he gradually attained omniscience and, while dwelling in Rājagaha, having gone to the Blessed One with Anuruddha and others, he was ordained, attained jhāna, and became well-known. He made a request of the Blessed One: "Venerable sir, let the entire Saṅgha undertake the thirteen dhutaṅgas such as being a piṇḍapātika, and let the entire Saṅgha be my responsibility." The Blessed One did not permit it. Devadatta, harboring animosity and having fallen from jhāna, desiring to kill the Blessed One, one day, while the Blessed One was standing at the foot of Mount Vebhāra, hurled a piece of rock from the summit of the mountain. By the Blessed One's power, another piece of rock intercepted the falling one. Fragments arising from their collision came and struck the Blessed One's foot. Therefore it was said –

"In the past, I killed my stepbrother, for the sake of wealth;
I threw him into a mountain gorge, and crushed him with a rock.

"By that result of action, Devadatta hurled a stone;
A shard of rock crushed my toe." (apa. thera 1.39.78-79);

Sakalikāvedho means being struck by a potsherd. It is said that in the past, the Bodhisatta was born in a certain family. As a young child, while playing in the main street, he saw a Paccekabuddha walking for alms in the street and, thinking, "Where is this shaven samaṇa going?" he took a potsherd and threw it at the Paccekabuddha's foot. The potsherd cut the skin of his foot, and blood flowed. As a result of that evil deed, having experienced great suffering in hell for countless thousands of years, even as a Buddha, due to the remnant of the action, he received bloodletting by the striking of a potsherd on his foot. Therefore it was said –

"In the past, as a young child, while playing on the main road;
Having seen a Paccekabuddha, I threw a potsherd on the road.

"By that result of action, in this final existence;
Devadatta used force to kill me." (apa. thera 1.39.80-81);

Nāḷāgiri means the elephant Dhanapālaka sent to kill. It is said that in the past, the Bodhisatta was born as an elephant trainer. While riding an elephant and wandering about, he saw a Paccekabuddha on the main road and, thinking, "Where is this shaven one coming from?" with an agitated mind, full of anger, he incited the elephant against him. As a result of that action, having experienced suffering in the apāyas for countless thousands of years, he was born as a Buddha in his final existence. Devadatta, having made King Ajātasattu his ally, conspired, "You, O King, kill your father and become king; I will kill the Buddha and become a Buddha." One day, having obtained the king's permission, he went to the elephant stable and ordered the elephant keepers, "Tomorrow, having given Nāḷāgiri sixteen pots of liquor, send him when the Blessed One is walking for alms." The entire city was in great uproar, "We will see the battle between the Buddha-elephant and the Nāḷāgiri elephant!" They erected tiers of platforms on both sides of the royal road and gathered early in the morning. The Blessed One, having cared for his body, surrounded by the Saṅgha, entered Rājagaha for alms. At that moment, they released Nāḷāgiri in the manner described. He came, destroying the crossroads and streets. Then a certain woman, carrying a child, was going from street to street; the elephant saw that woman and pursued her. The Blessed One said, "Nāḷāgiri, you were not sent to kill her, come here!" Hearing that voice, he ran towards the Blessed One. The Blessed One, having radiated immeasurable mettā in countless world-systems towards endless beings, radiated it towards Nāḷāgiri alone. Touched by the Blessed One's mettā, fearless, he fell at the Blessed One's feet. The Blessed One placed his hand on his head. Then the devas and brahmās, with minds filled with wonder and amazement, offered flowers and pollen. In the entire city, heaps of wealth arose up to knee-level. The king had a proclamation made, "Let the wealth at the western gate belong to the city dwellers, and the wealth at the eastern gate belong to the royal treasury." Everyone did so. At that time, Nāḷāgiri was named Dhanapāla. The Blessed One went to Veḷuvanārāma. Therefore it was said –

"In the past, I was an elephant trainer, against the supreme Paccekamuni;
As he walked for alms, I incited the elephant against him.

"By that result of action, tormented Nāḷāgiri, the elephant;
Approached fiercely in the excellent city of Giribbaja." (apa. thera 1.39.82-83);

Satthacchedo means cutting a boil with a knife, cutting with an axe, or with a knife. It is said that in the past, the Bodhisatta was a king in a border region. Due to association with bad people and living in a border region, he was deceitful and violent. One day, armed with a sword, he went about the city like a drunkard, splitting innocent people with his sword. As a result of that evil deed, having suffered in hell for many thousands of years and experienced suffering among animals, due to the remainder of the action, even as a Buddha in his final existence, he had a boil that arose from the striking of a potsherd thrown by Devadatta in the manner described above. Jīvaka lanced that boil with a mind of mettā. Devadatta's action of causing bloodshed with a mind of hatred was an anantarika karma, while Jīvaka's lancing of the boil with a mind of mettā was meritorious indeed. Therefore it was said –

"I was a king on foot, killing men with a sword;
By that result of action, I suffered greatly in hell.

"By the remainder of that kamma, now it is all mine;
He prepared the skin on my foot, indeed, kamma does not perish." (apa. thera 1.39.84-85);

"Headache" means head-affliction, head-pain. It is said that in the past, the Bodhisatta was born as a fisherman in a fisherman's village. One day, going with the fishermen to a place for killing fish, he felt joy seeing the fish being killed, and those who accompanied him also felt joy in the same way. Due to that unwholesome kamma, after experiencing suffering in the four apāyas, in this final existence, having been born in the Sakyan royal family with those men and gradually attaining Buddhahood, he himself experienced headaches. And those Sakyan kings, as described in the Dhammapada Commentary (dha. pa. aṭṭha. 1. Viḍaḍūbha story), all met their demise in the battle against Viḍaḍūbha. Therefore, it was said:

"In the fisherman's village, I was a young fisherman;
Seeing the fish being killed, I generated joy.

"By that kammic result, I had a headache;
And all the Sakyans were slain, when Viḍaḍūbha struck." (apa. thera 1.39.86-87);

"Eating barley" means eating barley grains in Verañjā. It is said that in the past, the Bodhisatta, born in a certain family, due to his birth and foolishness, saw the disciples of the Blessed Phussa enjoying delicious food and drinks, rice meals, etc., and scolded, "Hey, you shaven-headed ascetics, eat barley, don't eat rice meals!" Due to that unwholesome kammic result, after experiencing suffering in the four apāyas for many thousands of years, in this final existence, gradually attaining Buddhahood and wandering to help the world, having traveled in villages, towns, and capital cities, one time he reached the foot of a Pucimanda tree, rich with branches and foliage, near the village of Verañjā Brahmins. The Verañjā Brahmin approached the Blessed One, and unable to conquer the Blessed One in various ways, became a Sotāpanna and announced, "Venerable Sir, it is fitting to spend the rainy season right here." The Blessed One consented in silence. Then, from the next day onwards, Māra the Evil One cast a spell of Māra over all the residents of the Verañjā Brahmin village. As the Blessed One entered for alms, due to the spell of Māra, not even a spoonful of alms was given. The Blessed One, with an empty bowl, returned with the Sangha of monks. When he arrived thus, horse traders who had stayed there gave alms that day, and from then on, inviting the Blessed One and the retinue of five hundred monks, they divided the portion from the food for five hundred horses, ground the barley, and placed it in the monks' bowls. The deities of the entire thousand-world system poured divine essence, just like on the day of preparing Sujātā's milk-rice. The Blessed One consumed it; thus, he consumed barley for three months. After three months, when the spell of Māra had passed, the Verañjā Brahmin, recollecting, deeply moved, gave a great offering to the Sangha of monks with the Buddha at its head, and after venerating, sought forgiveness. Therefore, it was said:

"In the dispensation of Phussa, I disparaged the disciples;
Eat and consume barley, do not eat rice."

"By that kammic result, barley was eaten for three months;
Invited by the Brahmin, I resided in Verañjā then." (apa. thera 1.39.88-89);

"Back pain" means back-affliction. It is said that in the past, the Bodhisatta was born in a householder's family, strong and somewhat short in stature. At that time, a wrestler, victorious in wrestling matches in villages, towns, and capital cities throughout Jambudīpa, gradually reached the Bodhisatta's residential city, and having defeated the people there as well, began to leave. Then the Bodhisatta thought, "This one is leaving after winning in my place of residence," and coming to the city center, he clapped his hands and said, "Come and wrestle with me before you leave!" The wrestler laughed and said, "I have defeated great men; this short, dwarfish one is not even worth one of my hands." Scornfully, he roared and came. Both of them grappled each other's hands. The Bodhisatta lifted him up, whirled him in the air, and threw him to the ground, breaking his collarbone. All the city dwellers shouted, clapped their hands, and honored the Bodhisatta with clothes, ornaments, and other things. The Bodhisatta made the wrestler lie straight, straightened his collarbone, and said, "Go, from now on, do not do such things again," and sent him away. Due to that kammic result, in existence after existence, he experienced suffering of the body, head, etc. In this final existence, even as a Buddha, he experienced back pain and other sufferings. Therefore, when back pain arose, he would say to Sāriputta and Moggallāna, "From now on, teach the Dhamma," and himself, having the Sugata's robe spread out, would lie down. The kammapilotika, indeed, does not leave even the Buddha. It was said:

"When enlightenment was occurring, I tormented the wrestler;
By that kammic result, I had back pain." (apa. thera 1.39.90);

"Dysentery" means bloody diarrhea. It is said that in the past, the Bodhisatta, born in a householder's family, made a living as a physician. Treating a wealthy man's son afflicted with a disease, he prepared medicine, treated him, but neglecting to give the proper after-care, he gave another medicine, causing vomiting and diarrhea. The wealthy man gave much wealth. Due to that kammic result, in existence after existence, he was afflicted with bloody diarrhea. In this final existence as well, at the time of Parinibbāna, at the moment of eating the pig's flesh prepared by Cunda the metalworker, along with the divine essence placed by all the deities of the universe, he had bloody diarrhea. The strength of hundreds of thousands of elephants diminished. As the Blessed One was going to Kusinārā for Parinibbāna on the Visākha full moon day, sitting down in many places, drinking water when thirsty, with great difficulty, he reached Kusinārā and passed away at dawn. The kammapilotika of this kind does not abandon even the Lord of the three worlds. Therefore, it was said:

"I was a physician, I purged the wealthy man's son;
By that kammic result, I have dysentery."

"Thus the Jina declared, in front of the Sangha of monks;
Having attained all-knowing power, at the great Anotatta Lake." (apa. thera 1.39.91, 96);

"Thus indeed" means thus, in this manner, in the way described below. "Indeed" is a particle used to fill out the sentence. "The Blessed One" means the fortunate one, the great being who has fulfilled the pāramīs –

"Fortunate, victorious, endowed, and divided with fortunes;
Nourishing, having abandoned going, in existences, therefore, the Blessed One" –

"Reflecting on his own Buddhacariya" meaning the cause of becoming a Buddha, "making it manifest" meaning making it apparent, "named Buddhāpadāniya" meaning the declaration of the cause of becoming a Buddha, "Dhamma discourse" meaning Dhamma teaching, Sutta, "spoke" meaning narrated.

Thus ends the Buddhaapadānasaṃvaṇṇanā in the Visuddhajanavilāsinī Apadāna Commentary.

The Buddhaapadānasaṃvaṇṇanā is complete.

2.Paccekabuddhaapadānavaṇṇanā

"Now listen to the Paccekabuddhāpadāna" he said. The meaning of their Apadāna has already been stated below.

83. While revealing the stated word "Listen" in terms of origin and rebirth, he said, "The Tathāgata dwelling in Jetavana" etc. There, in the monastery known by the name of Jetakumāra, "dwelling" meaning living with the four postures or with divine, Brahma, or Ariya abodes. As the previous Buddhas, Vipassī and others, having fulfilled the thirty perfections, came, so too our Blessed One has come, therefore, Tathāgata. The connection is "That Tathāgata dwelling in Jetavana." "Vedehamunī" means born in the Videha country, Videhī, son of Videhī is Videhiputta. Mona means knowledge; therefore, gone from here with that knowledge, he is Muni. One should say "Vedehiputtamunī", that is, Videhiputta and that Muni, but in the manner of Nirutti, according to "vaṇṇāgamo" etc., having omitted the i-kāra and the word "putta," it is said "Vedehamunī." Venerable Ānanda, who was placed in the foremost position in "This is foremost, monks, among my monastic disciples who are mindful, resolute, energetic, learned, attendants, namely, Ānanda" (a. ni. 1.219-223), "Nataṅgo" meaning one whose body bows down, with joined palms, "What kind of beings are the Paccekabuddhas?" thus asked. The connection is "By what causes" meaning by what reasons "do those" Paccekabuddhas "become?" meaning arise. "Vīrā" is an address to the Blessed One.

84-85. Then, showing the manner of answering, he said, "Then the all-knowing excellent one, the great seer, said" etc. "Sabbaññuvaro" means one who knows everything—past, etc.—as clearly as a fruit in the palm of one's hand; and Sabbaññū and that Vara, the excellent one. "Mahesi" means one who seeks the great aggregate of virtue, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the great aggregate of knowledge and vision of liberation. The connection is "Then" at that time of questioning "he said" meaning he spoke to "Ānandabhaddaṃ" meaning with a sweet voice. "O Ānanda, those Paccekabuddhas who in previous Buddhas in former past Buddhas have done meritorious deeds have accumulated meritorious preparations, who did not attain liberation in the Jina's dispensations have not attained Nibbāna. Those all Paccekabuddhas, wise ones, here in this world through the doorway of Saṃvega having made a single person prominent, meaning the Paccekabuddhas are born. "Sutikkhapaññā" means one with very sharp wisdom. "Even without Buddhas" even without the advice and instructions of the Buddhas. "Even with little" even with a small "object" "Paccekabodhiṃ" each enlightenment, enlightenment immediately after the Sammāsambuddha, "anupāpuṇanti" attain.

86. "In the whole" "world" in the entire three worlds, "except for me" without me, "like the Paccekabuddhas" just like them "there is no one," of those great sages Paccekabuddhas, "this praise," this quality, "a small portion" a summary, "I" "to you" "well" very well "I will tell," I will say, is the meaning.

87. Having become Anācariyaka, "by themselves, of the Buddhas" among the hermits who realized it by themselves, "like a honeycomb" like a small honeycomb, "auspicious" sweet "words" utterances of joy "the unsurpassed" without superior "medicine" the medicine, Nibbāna "desiring" wanting, "all of you" "with very serene minds" with very pleased minds "listen" pay attention, is the meaning.

88-89. "Of the Paccekabuddhas assembled" means of the arisen Paccekabuddhas who have been amassed. The Apadānas "which" of the hundreds of Paccekabuddhas such as Ariṭṭha, Upariṭṭha, Tagarasikhi, Yasassī, Sudassana, Piyadassī, Gandhāra, Piṇḍola, Upāsabha, Nitha, Tatha, Sutavā, Bhāvitatta, Sumba, Subha, Methula, Aṭṭhama, Sumedha, Anīgha, Sudāṭha, Hiṅgu, Hiṅga, Dvejālino, Aṭṭhaka, Kosala, Subāhu, Upanemisa, Nemisa, Santacitta, Sacca, Tatha, Viraja, Paṇḍita, Kāla, Upakāla, Vijita, Jita, Aṅga, Paṅga, Guttijjita, Passī, Jahī, Upadhiṃ, Dukkhamūlaṃ, Aparājita, Sarabhaṅga, Lomahaṃsa, Uccaṅgamāya, Asita, Anāsava, Manomaya, Mānacchida, Bandhumā, Tadādhimutta, Vimala, Ketumā, Kotumbaraṅga, Mātaṅga, Ariya, Accuta, Accutagāmi, Byāmaka, Sumaṅgala, Dibbila, etc., "the sequence" "each" "explanations" and "that danger and that object of dispassion" the cause of non-attachment "and how" by which reason "they attained enlightenment" realized the four Magga knowledges directly. "In objects of passion" in things that should be clung to, in object-desires and defilement-desires, "mindful of dispassion" possessing the perception of detachment "in the passionate world" in the world with the nature of clinging "with detached minds" with unattached minds, "having abandoned papañca" means having abandoned the defilements called papañca, such as passion is papañca, hatred is papañca, all defilements are papañca, "having conquered the agitations" means having conquered the sixty-two kinds of wrong views, "just so" for that reason "they attained enlightenment" they directly experienced the Paccekabodhi knowledge, is the meaning.

90-91. Sabbesu bhūtesu nidhāya daṇḍa means having laid down the stick, which is threatening, beating, wounding, and binding; having laid down, having established, not harming any being, any single being, among all beings; not harming, not causing suffering; with a mind of loving-kindness, with a mind accompanied by loving-kindness, (thinking) "May all beings be happy;" compassionate for their welfare, having a nature of compassion for their welfare. Or rather, sabbesu bhūtesu nidhāya daṇḍa means sabbesu: this is a term that encompasses all, everything, in every way, entirely, without remainder, completely. Bhūtesu means beings, both mobile (tasā) and immobile (thāvarā). Those whose craving (tasiṇā) and thirst (taṇhā) are not yet abandoned, and those whose fear and dread are not yet abandoned, are the mobile (tasā). Why are they called tasā? Because they tremble (tasanti), are agitated (uttasanti), are distressed (paritasanti), are afraid (bhāyanti), and experience terror (santāsaṃ āpajjanti), that is why they are called tasā. Those whose craving (tasiṇā) and thirst (taṇhā) are abandoned, and those whose fear and dread are abandoned, are the immobile (thāvarā). Why are they called thāvarā? Because they are firm (thiranti), do not tremble (na tasanti), are not agitated (na uttasanti), are not distressed (na paritasanti), are not afraid (na bhāyanti), and do not experience terror (na santāsaṃ āpajjanti), that is why they are called thāvarā.

Aviheṭhayaṃ aññatarampi tesa means not harming even a single being with the hand, or with a clod of dirt, or with a stick, or with a weapon, or with oppression, or with a rope; not harming all beings with the hand, or with a clod of dirt, or with a stick, or with a weapon, or with oppression, or with a rope; not harming, not hurting any one of them. Na puttamiccheyya kuto sahāya means na is a negation. Putta means four kinds of sons: a son born of oneself (atrajo putto), a son born on one's land (khettajo), an adopted son (dinnako), and a pupil (antevāsiko putto). Sahāya means a friend (sahāyo), one with whom coming is easy, going is easy, staying is easy, sitting is easy, speaking is easy, conversing is easy, and discussing is easy. Na puttamiccheyya kuto sahāya means one should not desire a son, not approve of, not long for, not crave, not eagerly desire; how much less should one desire, approve of, long for, crave, or eagerly desire a friend, an acquaintance, a companion, or a comrade; that is, na puttamiccheyya kuto sahāyaṃ. Eko care khaggavisāṇakappo means that Paccekabuddha is alone in the sense of renunciation (pabbajjāsaṅkhātena eko), alone in the sense of being without a second (adutiyaṭṭhena eko), alone in the sense of abandoning craving (taṇhāya pahānaṭṭhena eko), alone as utterly free from lust (ekantavītarāgoti eko), alone as utterly free from hatred (ekantavītadosoti eko), alone as utterly free from delusion (ekantavītamohoti eko), alone as utterly free from defilements (ekantanikkilesoti eko), alone as one who has gone on the solitary path (ekāyanamaggaṃ gatoti eko), alone as one who has awakened to unsurpassed complete self-enlightenment (eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko).

How is that Paccekabuddha alone in the sense of renunciation? That Paccekabuddha, having cut off all the encumbrances of household life, having cut off the encumbrance of sons and wives, having cut off the encumbrance of relatives, the encumbrance of friends and associates, the encumbrance of accumulation, having shaved off his hair and beard, having put on saffron robes, having gone forth from the house to homelessness, having attained a state of non-attachment, alone he wanders, dwells, moves, behaves, maintains, conducts, and lives; thus, that Paccekabuddha is alone in the sense of renunciation.

How is that Paccekabuddha alone in the sense of being without a second? Having thus gone forth, alone he resorts to remote forest thickets and woodland areas, quiet, with little sound, with little noise, devoid of people, secluded from men, suitable for retreat. He alone stands, alone goes, alone sits, alone lies down, alone enters a village for alms, alone returns, alone sits in seclusion, alone walks back and forth, alone he wanders, dwells, moves, behaves, maintains, conducts, and lives; thus, he is alone in the sense of being without a second.

How is that Paccekabuddha alone in the sense of abandoning craving? He, alone, without a second, diligent, ardent, resolute, dwelling, striving in great exertion, having destroyed Māra with his army, Namuci, the Dark One, the friend of the heedless, abandoned, removed, dispelled, brought to an end, made non-existent the net of craving, which is far-flung and clinging.

"Craving is the companion of a person wandering a long path;
Through being this and being otherwise, he does not overcome transmigration.

"Having known this danger, craving is the origin of suffering;
Free from craving, without grasping, the mindful bhikkhu should wander." (Itivu. 15, 105; Mahāni. 191) –

Thus, that Paccekabuddha is alone in the sense of abandoning craving.

How is that Paccekabuddha alone as utterly free from lust? Because of the abandonment of lust, he is alone as utterly free from lust; because of the abandonment of hatred, he is alone as utterly free from hatred; because of the abandonment of delusion, he is alone as utterly free from delusion; because of the abandonment of defilements, he is alone as utterly free from defilements; thus, that Paccekabuddha is alone as utterly free from lust.

How is that Paccekabuddha alone as one who has gone on the solitary path? The solitary path (ekāyanamaggo) means the four foundations of mindfulness (cattāro satipaṭṭhānā), the four right efforts (cattāro sammappadhānā), the four bases of success (cattāro iddhipādā), the five faculties (pañcindriyāni), the five powers (pañca balāni), the seven factors of enlightenment (satta bojjhaṅgā), the Noble Eightfold Path (ariyo aṭṭhaṅgiko maggo).

"The compassionate one, seeing the end of birth, knows the solitary path;
By this path the former ones crossed, and those who will cross, cross the flood." (Saṃ. Ni. 5.384; Mahāni. 191) –

Thus, he is alone as one who has gone on the solitary path.

How is that Paccekabuddha alone as one who has awakened to unsurpassed complete self-enlightenment? Enlightenment (bodhi) means knowledge in the four paths (Mahāni. 191; Cūḷani. Khaggavisāṇasuttaniddesa 121): wisdom, the faculty of wisdom, the power of wisdom, the enlightenment factor of investigation of phenomena, examination, insight, right view. That Paccekabuddha, with that knowledge of self-enlightenment (paccekabodhiñāṇena) awakens to "all conditioned phenomena are impermanent," awakens to "all conditioned phenomena are suffering," awakens to "all phenomena are without self." He awakens to "Conditioned by ignorance are volitional formations," awakens to "Conditioned by volitional formations is consciousness," awakens to "Conditioned by consciousness is name-and-form," awakens to "Conditioned by name-and-form are the six sense bases," awakens to "Conditioned by the six sense bases is contact," awakens to "Conditioned by contact is feeling," awakens to "Conditioned by feeling is craving," awakens to "Conditioned by craving is clinging," awakens to "Conditioned by clinging is becoming," awakens to "Conditioned by becoming is birth," awakens to "Conditioned by birth is aging and death." He awakens to "With the cessation of ignorance, there is cessation of volitional formations," awakens to "With the cessation of volitional formations, there is cessation of consciousness"...pe... "With the cessation of becoming, there is cessation of birth," awakens to "With the cessation of birth, there is cessation of aging and death." He awakens to "This is suffering," awakens to "This is the origin of suffering," awakens to "This is the cessation of suffering," awakens to "This is the path leading to the cessation of suffering." He awakens to "These are the āsavas," awakens to "This is the arising of the āsavas"...pe... "the path," awakens to "These phenomena should be fully known," awakens to "These phenomena should be abandoned," awakens to "These phenomena should be realized," awakens to "These phenomena should be developed." He awakens to the arising and passing away, the gratification, the danger, and the escape from the six sense bases, the arising...pe...and escape from the five aggregates of clinging, the arising and passing away, the gratification, the danger, and the escape from the four great elements, awakens to "Whatever is of the nature of arising, all that is of the nature of ceasing."

Or rather, whatever should be awakened to, understood, comprehended, fully awakened to, attained, touched, realized, all that he awakened to, understood, comprehended, fully awakened to, attained, touched, realized with that knowledge of self-enlightenment; thus, that Paccekabuddha is alone as one who has awakened to unsurpassed complete self-enlightenment.

Care means eight kinds of conduct (cariyāyo) (Cūḷani. Khaggavisāṇasuttaniddesa 121): conduct in terms of posture (iriyāpathacariyā), conduct in terms of sense-fields (āyatanacariyā), conduct in terms of mindfulness (saticariyā), conduct in terms of concentration (samādhicariyā), conduct in terms of knowledge (ñāṇacariyā), conduct in terms of the path (maggacariyā), conduct in terms of attainment (patticariyā), conduct in terms of benefiting the world (lokatthacariyā). Conduct in terms of posture is in the four postures; conduct in terms of sense-fields is in the six internal and external sense-fields; conduct in terms of mindfulness is in the four foundations of mindfulness; conduct in terms of concentration is in the four jhānas; conduct in terms of knowledge is in the four Noble Truths; conduct in terms of the path is in the four Noble Paths; conduct in terms of attainment is in the four fruits of recluseship; conduct in terms of benefiting the world is in the Tathāgatas, Arahants, Fully Enlightened Ones, partly in the Paccekabuddhas, and partly in the disciples.

Conduct in terms of posture is for those who are accomplished in aspiration; conduct in terms of sense-fields is for those who guard the doors of their senses; conduct in terms of mindfulness is for those who dwell in diligence; conduct in terms of concentration is for those who are devoted to higher mind; conduct in terms of knowledge is for those who are accomplished in wisdom; conduct in terms of the path is for those who are rightly practicing; conduct in terms of attainment is for those who have attained the fruits; conduct in terms of benefiting the world is for the Tathāgatas, Arahants, Fully Enlightened Ones, partly for the Paccekabuddhas, and partly for the disciples. These are the eight kinds of conduct.

Again, there are eight kinds of conduct: one conducts oneself by faith through conviction; one conducts oneself by effort through exertion; one conducts oneself by mindfulness through establishing; one conducts oneself by concentration through non-distraction; one conducts oneself by wisdom through understanding; one conducts oneself by the conduct of consciousness through discerning; for one who thus conducts oneself, skillful qualities increase, thus one conducts oneself by conduct in terms of sense-fields. One who thus conducts oneself attains distinction, thus one conducts oneself by conduct in terms of distinction. These are the eight kinds of conduct.

Again, there are eight kinds of conduct: conduct in terms of seeing with right view, conduct in terms of application with right thought, conduct in terms of appropriation with right speech, conduct in terms of arising with right action, conduct in terms of purification with right livelihood, conduct in terms of striving with right effort, conduct in terms of establishing with right mindfulness, conduct in terms of non-distraction with right concentration. These are the eight kinds of conduct.

Khaggavisāṇakappo means just as a rhinoceros (khagga) has only one horn (visāṇaṃ), without a second, even so, that Paccekabuddha is of that kind (takkappo), like that (tassadiso), similar to that (tappaṭibhāgo). Just as what is excessively salty is called of the nature of salt (loṇakappo), what is excessively bitter is called of the nature of bitter (tittakappo), what is excessively sweet is called of the nature of sweet (madhurakappo), what is excessively hot is called of the nature of fire (aggikappo), what is excessively cold is called of the nature of frost (himakappo), a great mass of water is called of the nature of the ocean (samuddakappo), a disciple who has attained great power of direct knowledge is called of the nature of the Teacher (satthukappoti), even so, that Paccekabuddha is of the nature of a rhinoceros horn, like a rhinoceros horn, similar to a rhinoceros horn, alone, without a second, free from bonds, rightly he wanders, dwells, moves, behaves, maintains, conducts, and lives in the world; that is, eko care khaggavisāṇakappo. Therefore, the Paccekabuddhas said:

"Having laid down the rod for all beings,
Not harming any one of them;
One should not desire a son; how much less a companion?
Alone one should wander, like a rhinoceros horn.

"Affection arises for one who associates,
From affection this suffering arises in abundance;
Seeing the danger born of affection,
Alone one should wander, like a rhinoceros horn.

"Being sympathetic towards friends and companions,
One loses the goal with a mind bound (by affection);
Seeing this fear in intimacy,
Alone one should wander, like a rhinoceros horn.

"Like bamboo, with its shoots entangled,
Is the longing for sons and wives;
Like a bamboo shoot unentangled in the bamboo,
Alone one should wander, like a rhinoceros horn.

"As a deer in the forest, unbound,
Goes wherever it pleases for pasture;
The wise man, seeing freedom,
Alone one should wander, like a rhinoceros horn.

"There is conversation among friends,
In dwelling, staying, going, and wandering;
Not craving, seeing freedom,
Alone one should wander, like a rhinoceros horn.

"There is play and delight among friends,
And abundant affection for sons;
Avoiding separation from loved ones,
Alone one should wander, like a rhinoceros horn.

"Being without bias in all four directions,
Contented with whatever comes;
Enduring hardships, unperturbed,
Alone one should wander, like a rhinoceros horn.

"Some recluses are difficult to get along with,
And so are householders living at home;
Being unconcerned about the children of others,
Alone one should wander, like a rhinoceros horn.

"Having discarded the signs of a householder,
Like a coral tree with its leaves shed;
Having cut off the bonds of a householder, the hero,
Alone one should wander, like a rhinoceros horn.

"If one obtains a prudent companion,
Living righteously, wise, and of good conduct;
Overcoming all dangers,
One should wander with him, happy and mindful.

"If one does not obtain a prudent companion,
Living righteously, wise, and of good conduct;
Like a king who abandons his conquered kingdom,
One should wander alone, like an elephant in the Matanga forest.

"Indeed, we praise the attainment of friends,
Superior and equal friends should be cultivated;
Not obtaining these, eating blameless food,
Alone one should wander, like a rhinoceros horn.

"Seeing bright, well-made gold,
Fashioned by a goldsmith's son;
Two (bracelets) clanging on the arms (are not desirable);
Alone one should wander, like a rhinoceros horn."

"Thus, with a second person there is attachment and talk, and scolding; Seeing this fear in the future, one should wander alone like a rhinoceros horn.

"For sensual pleasures are diverse, sweet, and delightful, they agitate the mind in various forms; Seeing the danger in sensual qualities, one should wander alone like a rhinoceros horn.

"Misfortune, disease, trouble, sickness, an arrow, and fear—this is also for me; Seeing this fear in sensual qualities, one should wander alone like a rhinoceros horn.

"Cold and heat, hunger and thirst, wind and sun, and gadflies and creeping things; Overcoming all these, one should wander alone like a rhinoceros horn.

"Like an elephant forsaking the herd, with well-developed shoulders, a lotus-like heart, generous; Dwelling at will in the forest, one should wander alone like a rhinoceros horn.

"There is no steadiness in associating with those fond of company, which is the occasional release that one might experience; Hearing the words of the Kinsman of the Sun, one should wander alone like a rhinoceros horn.

"Having completely overcome the barbs of wrong views, having attained the norm, having found the path; 'I am one with arisen knowledge, not to be led by others,' one should wander alone like a rhinoceros horn.

"Unattached, without deceit, without thirst, without hypocrisy, having dispelled illusion and confusion; Having become without longing in all the world, one should wander alone like a rhinoceros horn.

"One should avoid a bad companion, one who sees no profit, who is set on a devious path; One should not associate with one who is addicted and heedless, one should wander alone like a rhinoceros horn.

"One should associate with the learned, a follower of the Dhamma, a noble friend, eloquent; Understanding meanings, removing doubts, one should wander alone like a rhinoceros horn.

"Amusement, delight, and sensual pleasure in the world, without indulging, without expecting; Refraining from adornment, a speaker of truth, one should wander alone like a rhinoceros horn.

"A son, wife, father, and mother, wealth, grain, and relatives; Having abandoned the desirable sensual pleasures as appropriate, one should wander alone like a rhinoceros horn.

"This association is limited, here is little happiness, little enjoyment, here is mostly suffering; Knowing this is a hook, the wise one, one should wander alone like a rhinoceros horn.

"Having destroyed the fetters, breaking the net like a fish in the water, like fire burning, not turning back, one should wander alone like a rhinoceros horn.

"With downcast eyes, not restless with the feet, with guarded senses, with protected mind; Unstained, not burning with desire, one should wander alone like a rhinoceros horn.

"Having discarded the marks of a householder, like a pāricchatta tree with its fallen leaves; Having gone forth wearing the saffron robe, one should wander alone like a rhinoceros horn.

"Without greed for flavors, unattached, not dependent on others, wandering for alms from place to place; With mind unattached in every family, one should wander alone like a rhinoceros horn.

"Having abandoned the five mental hindrances, having dispelled all defilements; Unattached, cutting off affection and aversion, one should wander alone like a rhinoceros horn.

"Having turned your back on pleasure and pain, as before on joy and sorrow; Having obtained equanimity, calmed and purified, one should wander alone like a rhinoceros horn.

"With aroused energy for the attainment of the highest goal, with unflagging mind, with unslothful conduct; With firm exertion, endowed with strength and power, one should wander alone like a rhinoceros horn.

"Not neglecting seclusion and jhāna, constantly practicing the Dhamma in accordance with the Dhamma; Comprehending the danger in existence, one should wander alone like a rhinoceros horn.

"Desiring the destruction of craving, unheedful, not stammering, learned, mindful; With well-known Dhamma, resolute, diligent, one should wander alone like a rhinoceros horn.

"Like a lion not trembling at sounds, like the wind not clinging to the net; Like a lotus not stained by water, one should wander alone like a rhinoceros horn.

"Just as a lion, mighty with teeth, overpowering, a king of beasts, wanders; One should frequent secluded lodgings, one should wander alone like a rhinoceros horn.

"Cultivating loving-kindness, equanimity, and compassion, and gladness at the right time; Not conflicting with the entire world, one should wander alone like a rhinoceros horn.

"Having abandoned lust, hatred, and delusion, having destroyed the fetters; Not trembling at the cessation of life, one should wander alone like a rhinoceros horn.

"They associate and attend for personal reasons, friends without reason are hard to find today; Those whose wisdom is for their own sake are impure people, one should wander alone like a rhinoceros horn."

In all beings: thus ends the Khaggavisāṇa Paccekabuddha Apadāna Sutta. What is the origin? All suttas have four kinds of origin: from one's own intention, from another's intention, from the event, and from a question. Of these, the origin of the Khaggavisāṇa Sutta is, without distinction, from a question. But specifically, since in this sutta some verses were spoken when asked by this or that Paccekabuddha, and some were spoken unasked, simply as an utterance in accordance with the way of the path realized by oneself, therefore, the origin of some verses is from a question, and of some from one's own intention. Therein, this origin from a question without distinction, from the beginning, should be understood thus:

At one time the Blessed One was dwelling in Sāvatthī. Then to venerable Ānanda, while alone in seclusion, this thought occurred: "The aspiration and resolution of Buddhas are seen, likewise of disciples, but that of Paccekabuddhas is not seen. What if I were to approach the Blessed One and ask?" So, rising from seclusion, he approached the Blessed One and respectfully asked about this matter. Then the Blessed One spoke to him about the Pubbayogāvacara Sutta:

"These five are, Ānanda, the advantages of one who formerly practiced yoga: in this very life, he quickly cultivates something different. If he does not quickly cultivate something different in this very life, then at the time of death he cultivates something different. Then, becoming a deva-son, he cultivates something different. Then, in the presence of Buddhas, he is quick in higher knowledge. Then, in the last time, he becomes a Paccekasambuddha."

Having said this, he said again:

"Paccekasambuddhas, Ānanda, are accomplished in resolution, those who formerly practiced yoga; therefore, the aspiration and resolution of all Paccekabuddhas and Buddhas' disciples should be desired."

He asked, "How long, venerable sir, does the aspiration of Buddhas last?" For Buddhas, Ānanda, by the lowest limit, four asaṅkhyeyyas and a hundred thousand aeons; by the middle limit, eight asaṅkhyeyyas and a hundred thousand aeons; by the highest limit, sixteen asaṅkhyeyyas and a hundred thousand aeons. These differences should be understood according to whether wisdom, faith, or effort are predominant. For those with predominant wisdom, faith is weak, but wisdom is sharp. For those with predominant faith, wisdom is moderate, but faith is sharp. For those with predominant effort, faith and wisdom are weak, but effort is sharp. But without attaining four asaṅkhyeyyas and a hundred thousand aeons, even if one gives a gift equal to the gift of Vessantara day by day, and accumulates the pāramī-Dhamma of conduct and so on in accordance with that, the situation that he will become a Buddha in between does not exist. Why? Knowledge does not take hold in the womb, does not attain fullness, does not reach maturity. Just as, for example, a crop that will produce in three, four, or five months, even if one irrigates it with water a hundred or a thousand times a day without reaching that time, the situation that it will produce in between by a fortnight or a month does not exist. Why? The crop does not take hold in the womb, does not attain fullness, does not reach maturity. Just so, without attaining four asaṅkhyeyyas and a hundred thousand aeons, the situation that he will become a Buddha in between does not exist. Therefore, the fulfillment of the pāramīs must be done for the sake of the maturation of knowledge at the time mentioned. And even in this time, for one aspiring to Buddhahood when making a resolution, eight accomplishments should be desired. For this—

"Human existence, accomplishment of gender, cause, seeing the Teacher;

Ordination, accomplishment of qualities, authority, and desire;

With the combination of these eight things, the resolution is fulfilled." (bu. vaṃ. 2.59);

"Having stepped over me, may the Buddha go with his disciples;

May he not step on the mire, it will be for my benefit." (bu. vaṃ. 2.53);

Chandatā (desire) is the willingness to do. The resolution is fulfilled for one whose willingness is strong. And if someone should say, "Who, having suffered in hell for four asaṅkhyeyyas and a hundred thousand aeons, desires Buddhahood?" It should be known that the willingness is strong for one who, having heard that, dares to say "I." Likewise, if someone should say, "Who, having stepped over a whole universe filled with burning coals without ashes, desires Buddhahood? Who, stepping over a whole universe crowded with javelins, desires Buddhahood? Who, having crossed a whole universe filled with water the height of a man, desires Buddhahood? Who, having crushed and crossed a whole universe constantly covered with bamboo thickets, desires Buddhahood?" It should be known that the willingness is strong for one who, having heard that, dares to say "I." Endowed with such a willingness to do, the wise Sumedha made the resolution.

The Bodhisatta whose resolution is thus fulfilled does not undergo these eighteen unfit conditions. For from then on he is not born blind, not born deaf, not mad, not stuttering, not afflicted with putrid ulcers, not born among barbarians, not born in the womb of a female slave, not one of fixed wrong view, his gender does not change, he does not commit the five heinous crimes, he is not a leper, he is not reborn in the animal realm—the last existence as a quail, the greater existence as an elephant, he is not born among the hungry ghosts afflicted with hunger and thirst, heat and craving, not among the Kālakañcika Asuras, not in Avīci hell, not born in the Lokantarika hells. But in the sense-sphere he is not Māra, in the form-sphere not in the unconscious state, not born in the Pure Abodes, not in the formless realms, he does not go to another universe.

Should be understood. These six inclinations—inclination towards renunciation, inclination towards solitude, inclination towards non-greed, inclination towards non-hatred, inclination towards non-delusion, and inclination towards detachment—lead to the maturation of wisdom, because bodhisattvas endowed with these are called those who see the faults in sensual pleasures due to their inclination towards renunciation; those who see the faults in association due to their inclination towards solitude; those who see the faults in greed due to their inclination towards non-greed; those who see the faults in hatred due to their inclination towards non-hatred; those who see the faults in delusion due to their inclination towards non-delusion; and those who see the faults in all existences due to their inclination towards detachment, he is endowed with these inclinations.

But how long does the aspiration of Paccekabuddhas last? For Paccekabuddhas, it is two asaṅkhyeyya and one hundred thousand kappas; it is not possible less than that. The reason here should be understood in the manner previously stated. Even in this period, when making the initial aspiration to become a Paccekabuddha, five accomplishments are desirable. For them—

‘‘Human existence, perfection of gender, seeing the absence of defilements;
Ability and willingness, these are the causes for initial aspiration.’’

vigatāsavadassana means seeing the absence of defilements in the teaching of any Buddha, Paccekabuddha, or Buddha's disciple. The rest is as previously stated.

Then, "how long does the aspiration of disciples last?" For the two chief disciples, it is one asaṅkhyeyya and one hundred thousand kappas, and for the eighty great disciples, it is only one hundred thousand kappas. Similarly, for the Buddha's parents, the attendant, and the son, it is not possible less than that, and the reason there is as previously stated. However, for all of these, the initial aspiration is accomplished only with the combination of ability and willingness.

He spoke this Khaggavisāṇa Sutta in the way beginning with ‘‘sabbesu bhūtesu nidhāya daṇḍa’’. This much is the origin of the Khaggavisāṇa Sutta, concluded with a general question.

What is gatapaccāgatavattaṃ? It is taking and returning. We will explain how it becomes clear.

‘‘He takes but does not return’’.

‘‘He returns but does not take’’. Indeed, those monks who, after drinking rice gruel and developing insight, attained arahantship in the Buddha's dispensation, have surpassed enumeration. In Sri Lanka alone, in those various villages, there is no such assembly hall where monks, having sat, drunk rice gruel, and not attained arahantship.

‘‘He neither takes nor returns’’.

But one who wakes up early and completes all the duties in the manner previously described, until the time for the alms round, then sits cross-legged and contemplates a meditation subject. A meditation subject (kammaṭṭhāna) is of two kinds: the universal and the preparatory. Among them, the universal is loving-kindness (mettā) and mindfulness of death (maraṇānussati). It is called "universal" (sabbatthaka) because it should be practiced everywhere, it is desirable. Loving-kindness should be wished for everywhere, such as in monasteries. Indeed, a monk who dwells in loving-kindness in the monastery is dear and pleasing to his fellow monks, and he dwells comfortably and without conflict. One who dwells in loving-kindness among the deities is protected and guarded by the deities and dwells happily. One who dwells in loving-kindness among kings, chief ministers, and others is cherished by them and dwells happily. One who dwells in loving-kindness in villages, towns, and elsewhere is respected and honored by people in alms rounds and dwells happily. By cultivating mindfulness of death, he abandons attachment to life and dwells diligently.

It is called ‘‘pārihāriya’’, and that is also the fundamental meditation subject. For sons of good families, desiring benefit, having gone forth in the dispensation, living together in groups of ten, twenty, thirty, forty, fifty, or a hundred, they live having made an agreement: "Friends, you have not gone forth because of debt, fear, or difficulty in livelihood, but you have gone forth here desiring to be freed from suffering. Therefore, restrain the defilements that arise while walking during the walk itself, and restrain the defilements that arise while standing, sitting, or lying down during the standing, sitting, or lying down itself."

Like the Elder Mahāphussadeva, who lived at Ālindaka.

It is said that he lived like this, fulfilling the practice of going and returning for nineteen years. People, seeing the Elder going like that while plowing, sowing, treading, and doing various tasks in the middle of the road, would say, "This Elder keeps turning back again and again; has he lost his way, or has he forgotten something?" Without paying attention to that, doing the ascetic practice with a mind engaged in meditation, he attained arahantship within twenty years. On the very day he attained arahantship, the deity dwelling at the corner of his walking path lit a lamp with her fingers and stood there. The four great kings, Sakka, the lord of the gods, and Brahmā Sahampati came to attend on him. Seeing that radiance, the Elder Mahātissa, who lived in the forest, asked him the next day, "Venerable sir, there was a radiance near you in the night; what was that?" The Elder, trying to evade the question, said, "A radiance can be the radiance of a lamp or the radiance of a jewel," and so on. When he was pressed, he acknowledged, "Yes," and told the truth.

And like the Elder Mahānāga, who lived at Kāḷavallimaṇḍapa. It is said that he, while fulfilling the practice of going and returning, first resolved, "First, I will honor the Great Renunciation of the Blessed One," and dedicated himself to standing and walking for seven years. Then, after fulfilling the practice of going and returning for sixteen years, he attained arahantship. Thus, with his mind engaged in meditation, lifting his foot and returning it with an unattached mind, he would go near the village and stand in a place where he might be suspected of being either a cow or an ascetic. After robing himself in his outer robe, taking his bowl, and reaching the village gate, he would take water from his armpit, make a mouthful, and enter the village, thinking, "Even with just the utterance of 'May you live long' to people who approach to give alms or to pay respects, may there not be a distraction to my meditation." But if they ask him, "Venerable sir, is it the seventh or the eighth day today?" he would swallow the water and tell them. If there are none who ask about the day, he would spit at the village gate when leaving and then depart.

And like the fifty monks who observed the rains retreat at Kalambatittha Vihāra. It is said that on the day of the Observance for entering the rains retreat, they made an agreement: "We will not speak to each other until we attain arahantship." When entering the village for alms, they would make a mouthful of water at the village gate and enter. If asked about the day, they would swallow the water and tell them. If not asked, they would spit at the village gate and return to the monastery. There, seeing the place where they spat, people knew, "Today one came, today two came." And they thought, "Why do these monks not converse even with us, or even with each other? If they do not even converse with each other, they must surely have had a quarrel. Let us reconcile them to each other." All went to the monastery. There, among the fifty monks who had entered the rains retreat, they did not see two monks in one place. Then, the man among them who had sight said, "No, venerable sirs, the dwelling place of those who quarrel is not like this; the courtyard of the stupa and the courtyard of the Bodhi tree are well-swept, the brooms are well-placed, and the drinking and washing water is well-prepared." Then they turned back. Those monks, too, developing insight during the rains retreat, attained arahantship and celebrated the purification Observance on the great Pavāraṇā day.

‘‘He both takes and returns’’. In this way, this taking and returning is called the practice of going and returning.

While fulfilling this, if he is endowed with supporting conditions, he attains arahantship in his early years. If he does not attain it in his early years, then he attains it in his middle years. If he does not attain it in his middle years, then he attains it at the time of death. If he does not attain it at the time of death, then he is reborn as a deva and attains it. If he is not reborn as a deva and attains it, then he becomes a Paccekasambuddha and attains final Nibbāna. If he does not become a Paccekasambuddha and attain final Nibbāna, then in the presence of Buddhas, he becomes one of swift comprehension, just like the Elder Bāhiya, or he becomes one of great wisdom, just like the Elder Sāriputta.

This Paccekabodhisatta, having gone forth in the dispensation of the Blessed Kassapa and having become a forest dweller, fulfilled this practice of going and returning for twenty thousand years, passed away, and was reborn in the sensual-sphere heaven. Having passed away from there, he took rebirth in the womb of the chief queen of the King of Bārāṇasī. Skilled women know the formation of the embryo on the very day. She was one of those women, so she reported that pregnancy to the king. This is the natural law: when a meritorious being arises in the womb, the mother receives prenatal care. Therefore, the king gave her prenatal care. From then on, she could not consume anything too hot, too cold, too sour, too salty, too bitter, or too pungent. If the mother consumes something too hot, it is like living in an iron cauldron for the embryo; if it is too cold, it is like living in the realm between worlds. If she consumes something too sour, salty, bitter, or pungent, it is as if the limbs of the child are being cut with a knife and sprinkled with sour things, causing intense pain. They also prevent her from walking too much, standing, sitting, or lying down, thinking, "May there not be suffering from the movement of the one in the womb." She is allowed to walk, stand, and so on on the ground covered with a soft spread in moderation, and she is allowed to consume tasty and wholesome food and drink with good color, smell, and so on. They support her when she walks, sit, and get up.

Being thus cared for, at the time of the maturation of the pregnancy, she entered the lying-in room and gave birth to a son at dawn, like a lump of orpiment rubbed with well-cooked oil, endowed with the marks of merit. Then, on the fifth day, they showed him to the king, adorned and prepared. The king, pleased, appointed sixty-six nurses to attend to him. Growing up with all prosperity, he soon reached maturity. At the age of sixteen, the king consecrated him as king and entertained him with various dramas. The consecrated prince ruled the kingdom named Brahmadatta, in twenty thousand cities throughout Jambudīpa. It is said that formerly in Jambudīpa there were eighty-four hundred thousand cities, but they decreased to sixty, then decreased to forty, and in the time of complete decline, there were twenty thousand. This Brahmadatta arose in the time of complete decline, so he had twenty thousand cities, twenty thousand palaces, twenty thousand elephants, twenty thousand horses, twenty thousand chariots, twenty thousand infantry, twenty thousand women, including the harem and dancing girls, and twenty thousand ministers.

While ruling the great kingdom, he developed the five supernormal knowledges and the eight attainments by doing the preliminary work for the kasiṇa. Since a consecrated king must necessarily sit in judgment, one day, after eating his morning meal early, he sat in the place of judgment. There, they made a loud and great noise. He thought, "This noise is a disturbance to my attainment," and ascending to the palace terrace, he sat down thinking, "I will enter the attainment," but he could not enter it; due to the distraction of the kingdom, the attainment declined. Then he thought, "Which is better, the kingdom or the ascetic life?" Then, knowing that "the happiness of the kingdom is little and has many drawbacks, but the happiness of the ascetic life is vast, has many benefits, and is cultivated by excellent people," he ordered a certain minister, "Rule this kingdom with righteousness and fairness; do not cause unrighteousness," and after entrusting everything to him, he ascended to the palace and spent his time in the bliss of attainment. No one was allowed to approach him except those who provided water for washing his face, tooth sticks, and food.

Then, after about half a month had passed, the queen asked, "The king is not seen anywhere in pleasure gardens, at displays of strength, or at theatrical performances. Where has he gone?" They told her the reason. She sent a message to the minister: "If the kingship is offered, I too am offered. Let him come and share my life." He blocked both ears and refused, saying, "This is not to be heard." She sent the message again two or three times, and when he still refused, she threatened him: "If you do not do it, I will remove you from your position. I will even take your life." He, being frightened, thought, "A woman is indeed determined; she might even make me do this." One day, going in secret, he shared a bed with her on the royal couch. She, being virtuous, had pleasant touches, and he, being infatuated with the pleasure of her touch, went there frequently, though with some apprehension. Gradually, he began to enter without hesitation, like the master of the house.

Then the king's men reported this matter to the king. The king did not believe it. They reported it a second and a third time. Then the king, hiding himself, saw it himself and, having assembled all the ministers, announced it. They pointed out all the reasons for punishment, saying, "This man is guilty of treason and deserves to have his hands cut off, his feet cut off," even up to impalement on a stake. The king said, "If I were to kill, bind, or beat him, harm would arise for me; if I were to take his life, there would be the offense of taking life; if I were to take his wealth, there would be the offense of taking what is not given. Enough of such actions. Expel him from my kingdom." The ministers banished him. He, taking his wealth and his wife and children, went to another kingdom. There, the king, hearing of it, asked, "Why have you come?" "O King, I wish to serve you." The king accepted him. After a few days, having gained trust, the minister said to that king, "O Great King, I see unadulterated honey, but there is no one to eat it." The king, thinking, "What is he saying, trying to deceive me?" did not listen. Gaining an opportunity, he praised it again very well. The king asked, "What is it?" "The kingdom of Bārāṇasī, O King." The king said, "Do you intend to lead me there to be killed?" He said, "No, O King, do not say so. If you do not believe me, send men." So he sent men. Going there, they dug through the city gate and emerged in the king's bedchamber.

The king, seeing them, asked, "Why have you come?" "We are thieves, O Great King." The king gave them wealth and, advising them, "Do not do such a thing again," released them. They came and reported to that king. He, having considered it in the same way two or three times, thinking, "The king is virtuous," gathered a fourfold army, approached a city on the border, and sent a message to the minister: "Give me the city, or fight." He had that matter announced to King Brahmadatta: "Give the order, O King, 'Shall I fight, or shall I give the city?'" The king sent word, "Do not fight; give the city and come here." He did so. The opposing king, taking that city, sent a messenger in the same way to the remaining cities. Those ministers too, having announced it to Brahmadatta in the same way and being told by him, "Do not fight; come here," came to Bārāṇasī.

Then the ministers said to Brahmadatta, "O Great King, let us fight with him." The king forbade it, saying, "For me, there will be the taking of life." The ministers, convincing the king with various means, saying, "We, O Great King, will take him alive and bring him here," started to go, saying, "Come, O Great King." The king said, "If you do not commit the act of killing, striking, plundering, and destroying, I will go." The ministers, "No, O King, we will not do it; we will frighten him and make him flee," gathered a fourfold army, put lamps in pots, and went at night. The opposing king, having taken a city near Bārāṇasī that day, now, thinking, "What next?" removed his armor and fell into heedless sleep, together with his army. Then the ministers, taking King Brahmadatta, went to the opposing king's camp, had the lamps taken out from all the pots, made a single light, and shouted loudly. The opposing king's minister, seeing a large army, frightened, approached his king and shouted loudly, "Arise, eat unadulterated honey!" Likewise, a second and a third time. The opposing king, awakened by that sound, fell into fear and terror. Hundreds of shouts arose. He, thinking, "Having trusted the words of another, I have fallen into the hands of enemies," lamenting that all night, on the second day, thinking, "The king is righteous; he would not cause harm. I will go and ask forgiveness," approached the king, knelt down, and said, "Forgive, O Great King, my offense." The king, advising him, said, "Arise, I forgive you." As soon as he was spoken to in this way by the king, he attained great relief. He obtained a kingdom in the country near the King of Bārāṇasī. They became mutual friends.

"Having laid aside the rod in all beings."

Sabbesu: in all, without exception. Bhūtesu: in beings, creatures. This is the summary here, but we will speak of the detail in the commentary on the Ratanasutta. Nidhāya: having laid aside, having put down. Daṇḍaṃ: the rod of body, speech, and mind; this is a designation for bodily misconduct and so on. For bodily misconduct punishes, therefore it is a rod; it harms, it causes misfortune and calamity, it is said. Likewise, verbal misconduct and mental misconduct. Or else, the rod of striking is the rod; having laid that aside, it is said. Aviheṭhayaṃ: not harming. Aññatarampi: even any one whatsoever. Tesaṃ: of those, of all beings. Na puttam iccheyya: he should not desire a son, whether self-begotten (atrajo), begotten through another (khettajo), given (dinnako), or a pupil (antevāsiko); among these four kinds of sons, he should not desire any son. Kuto sahāyaṃ: whence a companion; how could he desire a companion?

Eko: alone, in the sense of solitude (pabbajjāsaṅkhātena), alone in the sense of being without a second (adutiyaṭṭhena), alone in the sense of abandoning craving (taṇhāya pahānaṭṭhena), alone in the sense of being utterly free from defilements (ekantavigatakilesoti), alone in the sense of awakening to individual enlightenment (eko paccekasambodhiṃ abhisambuddhoti). For even while living in the midst of a thousand monks, he is alone because he has cut off the bonds of household life; thus, alone in the sense of solitude. He stands alone, he goes alone, he sits alone, he lies down alone, he moves and behaves alone; thus, alone in the sense of being without a second.

"Craving is the second of a person, wandering a long path in saṃsāra;
Passing through states of being this and that, he does not overcome saṃsāra.

"Having known this danger, craving, the origin of suffering,
Without craving, without attachment, a mindful bhikkhu should wander." (Itivuttaka 15, 105; Mahāniddesa 191; Cūḷaniddesa, Pārāyanānugītigāthāniddesa 107) –

alone in the sense of abandoning craving. All his defilements are abandoned, their roots cut off, made like a palm stump, made non-existent, not subject to future arising; thus, alone in the sense of being utterly free from defilements. Having become without a teacher, self-arisen, having awakened to individual enlightenment by himself; thus, alone in the sense of awakening to individual enlightenment.

Care: should wander; these are the eight kinds of conduct (cariyā). That is, for those accomplished in aspiration, there is conduct in the four postures (iriyāpathacariyā); for those with guarded senses, there is conduct in the six internal sense bases (āyatanacariyā); for those who dwell in mindfulness, there is mindfulness conduct in the four foundations of mindfulness (saticariyā); for those devoted to higher mind, there is concentration conduct in the four jhānas (samādhicariyā); for those accomplished in wisdom, there is knowledge conduct in the four noble truths (ñāṇacariyā); for those who have rightly undertaken, there is path conduct in the four noble truths (maggacariyā); for those who have attained the fruit, there is attainment conduct in the four fruits of monastic life (patticariyā); for the three Buddhas, there is world-benefit conduct towards all beings (lokatthacariyā); among those, partially, for the Paccekabuddhas, Buddhas, and disciples. As it was said, "Conduct: there are eight kinds of conduct, posture conduct," and so on (Paṭisambhidāmagga 1.197; 3.28), in detail. The meaning is that one should be endowed with those kinds of conduct. Or else, as he inclines, he conducts himself with faith; as he exerts, he conducts himself with energy; as he establishes, he conducts himself with mindfulness; undistracted, he conducts himself with concentration; understanding, he conducts himself with wisdom; discerning, he conducts himself with consciousness; thus, for one who has undertaken, wholesome qualities extend; he conducts himself with sense-base conduct (āyatanacariyā); thus, having undertaken, he attains distinction; he conducts himself with distinctive conduct (visesacariyāya); thus, also, other eight kinds of conduct are spoken of (Paṭisambhidāmagga 1.197; 3.28); the meaning is that one should be endowed with those as well. Khaggavisāṇakappo: here, khaggavisāṇa means the horn of a rhinoceros. We will explain the meaning of the word kappa in detail in the commentary on the Maṅgalasutta; here, however, it should be understood as resemblance, as in "Like the Teacher, indeed, are they consulting with the disciple" and so on (Majjhima Nikāya 1.260). Khaggavisāṇakappo means like a rhinoceros horn. This, then, is the word-by-word meaning explanation here.

But the contextual interpretation should be understood in this way: that rod, of the kind spoken of, when it is set in motion among beings, is harmful; by not setting it in motion among them, by its opposite, by loving-kindness, and by bringing about benefit for others, having laid aside the rod in all beings, and precisely because the rod is laid aside, just as beings who have not laid aside the rod harm beings with a rod, a weapon, a hand, or a clod, likewise not harming, coming to even any one of them, to this practice of loving-kindness, whatever there is that has come to feeling, to perception, to mental formation, to consciousness, having insightfully seen that and other formations in accordance with that, "I have attained this individual enlightenment"; this, then, is the intention.

But this is the connection: when this was said, those ministers said, "Now, venerable sir, where are you going?" Then, having considered, "Where did the Paccekabuddhas dwell in the past?" and knowing, "On Mount Gandhamādana," they said again, "Now, venerable sir, you abandon us; do you not want us?" Then the Paccekasambuddha said, "He should not desire a son," and so on, everything. There, the intention is: "Now I would not desire even any son whatsoever, whether self-begotten and so on; whence a companion like you?" Therefore, even among you, whoever wants to go with me or be like me, let him wander alone like a rhinoceros horn. Or else, when they said, "Now, venerable sir, you abandon us; do you not want us?" that Paccekasambuddha, having said, "He should not desire a son; whence a companion?" seeing the quality of the solitary life in his own way, rejoiced, experiencing joy and gladness, uttered this exclamation: "Let him wander alone like a rhinoceros horn." Having said this, while the great crowd was still watching, he rose into the sky and went to Gandhamādana.

Gandhamādana is the name of a mountain in Himavat, passing seven mountains: Cūḷakāḷapabbata, Mahākāḷapabbata, Nāgapaliveṭhana, Candagabbha, Sūriyagabbha, Suvaṇṇapassa, and Himavantapabbata. Therein, Nandamūlaka is the name of a rock cave that is the dwelling place of the Paccekabuddhas, and there are three caves: Suvaṇṇaguhā (golden cave), Maṇiguhā (gem cave), and Rajataguhā (silver cave). At the entrance of the Maṇiguhā, there is a tree named Mañjūsaka, one yojana in height and one yojana in width. It blooms with all kinds of flowers from water and land, especially on the day of the Paccekabuddhas' arrival. Above it is a terrace made of all kinds of jewels. There, the sweeping wind blows away the rubbish, the leveling wind smooths the sand of all kinds of jewels, the sprinkling wind brings water from Anotatta Lake and sprinkles it, the perfuming wind brings the scents of all the fragrant trees from Himavanta, the gathering wind gathers the flowers and drops them, and the scattering wind scatters them everywhere. Seats are always well-prepared there, and on the day of the Paccekabuddhas' arising and on the Uposatha day, all the Paccekabuddhas gather and sit. This is the custom there. This Paccekabuddha goes there and sits on the prepared seat. Then, if there are other Paccekabuddhas existing at that time, they also gather at that moment and sit on the prepared seats. Having sat, they enter into some kind of attainment and then arise. Then, the Saṅghatthera (elder of the Saṅgha) asks the newly arrived Paccekabuddha, for the sake of all's approval, "How was it attained?" At that time, he also speaks that same verse of his own Udānabyākaraṇa. Again, the Blessed One also speaks the same verse when asked by the Venerable Ānanda. Thus, each verse is spoken four times: at the place of Paccekasambodhi-abhisambuddha, on the Mañjūsaka terrace, when asked by Ānanda, and at the Saṅgīti.

The Commentary on the First Verse is Finished.

92.Saṃsaggajātassāti, what is the origin of this verse? This Paccekabodhisatta, too, in the Sāsana of Kassapa Buddha, while practicing the life of a Samana for twenty thousand years in the same manner as before, having done the preparatory work for the kasiṇa, having developed the first jhāna, having determined name and form, having done the characteristics-comprehension, without attaining the Ariyamagga, was reborn in the Brahma realm. Having passed away from there, he was born in the womb of the chief queen of the King of Bārāṇasī, and growing up in the same manner as before, from the time he knew the distinction, "This is a woman, this is a man," from that point on, he did not delight in the hands of women, nor did he approve of even being rubbed with powder, bathed, adorned, etc. Only men took care of him. During the time of breastfeeding, the nurses would cover their breasts and breastfeed him in the guise of men. He would cry upon smelling the scent of women or hearing their voices, and even when he reached maturity, he did not want to see women. Therefore, they recognized him as anitthigandho (one who has no womanly smell).

Then it occurred to them, "Let us go to Maddaraṭṭha also, lest the king send us again even after we have entered Bārāṇasī." They went to Sāgalanagara in Maddaraṭṭha. In Sāgalanagara, there was a king named Maddava. He had a daughter, about sixteen years old, who was beautiful. Her handmaidens were going to the bathing place for bathing water. Seeing that golden figure placed by the ministers from afar, they said, "The princess herself has come, having sent us for water," and going near, they said, "This is not the mistress; our mistress is more beautiful than this." Hearing that, the ministers approached the king and asked for the girl in a suitable manner. He also gave her. They sent word to the King of Bārāṇasī, "A princess like the golden figure has been found, O King; come yourself, or shall we bring her?" He sent word, "If I come, there will be oppression of the countryside; you bring her yourselves."

The ministers, taking the girl, left the city and sent word to the prince, "A princess like the golden figure has been found." The prince, as soon as he heard, was overcome with passion and fell away from the first jhāna. He sent a succession of messengers, saying, "Bring her quickly, bring her quickly." They, reaching Bārāṇasī with an overnight stay everywhere, stood outside the city and sent word to the king, "Should we enter today or not?" The king said, "The girl has been brought from a noble family; we will perform the auspicious rites and bring her in with great honor; take her to the park for now." They did so. That extremely delicate princess, exhausted by the swaying of the vehicle, afflicted with wind disease arising from the fatigue of the journey, became like a withered garland and passed away during the night. The ministers lamented, "We have missed the honors." The king and the citizens lamented, "The lineage is destroyed." The whole city was in an uproar. As soon as the prince heard, great sorrow arose in him.

Then the prince began to dig up the root of sorrow. He thought, "This sorrow does not arise for one who is not born, but it arises for one who is born. Therefore, sorrow is conditioned by birth. But what is birth conditioned by? Birth is conditioned by existence (bhava)." Thus, contemplating wisely by the power of previous cultivation, seeing the Paṭiccasamuppāda (dependent origination) in forward and reverse order, and again comprehending the Saṅkhāras (fabrications) in forward order, he attained Paccekasambodhi (individual enlightenment) while sitting there. The ministers, seeing him sitting, delighted in the bliss of the path and fruition, with calmed senses and a calmed mind, bowed down and said, "Do not grieve, O King, Jambudīpa is vast; we will bring another maiden more beautiful than her." He said, "I do not grieve; I am a sorrowless Paccekabuddha." From here on, keep everything similar to what was said in the previous verse.

saṃsaggajātassāti, of one for whom contact is born. Therein, there are five kinds of contact (saṃsaggo): contact through seeing (dassanasavanakāyasamullapanasambhogasaṃsaggavasena). Therein, the lust that arises in the way of eye-consciousness because of seeing each other is called dassanasaṃsaggo (contact through seeing). There, the daughter of a family in the village of Kāḷadīghavāpī in the island of Sīhaḷa, having her mind attached to a young bhikkhu, a reciter of scriptures living in Kalyāṇavihāra, who was walking for alms, and having failed to obtain him by any means, died, and a young bhikkhu, seeing a piece of her garment and thinking, "I did not get to live with one who wears such a garment," died with a broken heart. That young bhikkhu is an example.

savanasaṃsaggo (contact through hearing). There, the young Tissa bhikkhu, living in Pañcaggaḷalena, who was going through the sky, hearing the sound of a smith's daughter living in Girigāma, singing loudly with five girls after bathing and putting on a garland, was overcome by lust and fell into misfortune, is an example.

kāyasaṃsaggo (contact through body). A young bhikkhu who taught Dhamma and a king's daughter are an example here. It is said that a young bhikkhu was teaching the Dhamma in the Mahāvihāra. There, a large crowd came, and the king also came with his chief queen and the king's daughter. Then, a strong passion arose in the king's daughter because of his form and voice, and also in that young bhikkhu. Seeing that, the king noticed and had a rampart built around them. They touched and embraced each other. Again, when the rampart was removed, they saw that both had already died.

samullapanasaṃsaggo (contact through speech). The lust that arises in a bhikkhu who is associated with bhikkhunīs is called sambhogasaṃsaggo (contact through enjoyment). In both of these, the bhikkhu and bhikkhunī who have fallen into Pārājika are an example. It is said that King Duṭṭhagāmaṇi Abhaya, in the great Maricavaṭṭi-nāma-Mahāvihāra, prepared a great offering and served both the Saṅghas. There, when hot rice gruel was given, a young female novice in the Saṅgha gave a toothpick to a young male novice in the Saṅgha who had no support, and they made conversation. Both of them, having been ordained and being sixty years old, went to the other shore, and having regained their former recognition through conversation with each other, and affection having arisen immediately, they transgressed the training rule and became Pārājika. Thus, in these five kinds of contact, with whatever contact, bhavati sneho (affection arises) for one for whom contact is born, a strong passion arises due to previous passion. Then, snehanvayaṃ dukkhamidaṃ pahoti (this suffering follows affection); this suffering, which is immediate and in the future, of various kinds such as sorrow and lamentation, which follows that very affection, arises, originates, is born.

Others say, "The abandoning of the mind in an object is contact." Then affection, this suffering of affection. Having stated this half-verse with such a difference in meaning, that Paccekabuddha said, "I have attained Paccekabodhi while digging up the root of the suffering that is followed by affection, which is the root of the suffering that follows affection."

ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti. Here, it should be understood that this is said referring to what was said as "snehanvayaṃ dukkhamidaṃ pahotī," "ādīnavaṃ snehajaṃ pekkhamāno" (seeing the danger born of affection). Or, "I have attained seeing the danger born of affection yathābhūtaṃ (as it actually is) with the contact that has been said, 'saṃsaggajātassa bhavati sneho, snehanvayaṃ dukkhamidaṃ pahoti.'" Thus, having connected in this way, the fourth line should be understood as being said in terms of affection in the manner previously stated. From then on, everything is similar to what was said in the previous verse.

The Commentary on the Saṃsaggagāthā Verse is Finished.

93. Mitte suhajje: What is the origin (of this verse)? This Paccekabodhisatta, having arisen in the manner stated in the previous verse and ruling in Bārāṇasī, developed the first jhāna. Then, reflecting, "Which is superior, the life of a recluse or kingship?" he handed over the kingdom to his ministers and adopted the life of a recluse. The ministers, although told to "govern with Dhamma and equity," took bribes and governed unjustly. Taking bribes, they defeated their rightful owners, and one day they defeated a certain favorite of the king. He entered with the king's cooks and reported everything. On the second day, the king himself went to the judgment seat. Then the people, shouting loudly, "The ministers, O King, are making owners non-owners!" created what seemed like a great battle. Then the king, rising from the judgment seat, ascended to his palace and sat down to attain samāpatti. His mind was distracted by the noise, and he could not attain it. He thought, "What is the use of kingship to me? The life of a recluse is superior!" Abandoning the pleasure of kingship, he again developed samāpatti, and having insight in the manner previously stated, he realized Paccekasambodhi. When asked about his meditation subject, he spoke this verse.

mittā: Because of their affectionate nature, suhajjā. Some are friends (mittā) only because they wish well, not because they are affectionate (suhajjā). Some are affectionate (suhajjā) only because they create pleasure of heart in coming and going, sitting and conversing, etc., not because they are friends (mittā). Some are both affectionate (suhajjā) and friends (mittā) because of both reasons. These are of two kinds: householders (agāriyā) and homeless ones (anagāriyā). Among these, householders are of three kinds: those who help (upakāro), those who share pleasure and pain (samānasukhadukkho), and those who are compassionate (anukampako). Homeless ones are especially those who explain the meaning (atthakkhāyino). These are endowed with four qualities. As it is said:

"In four ways, householder's son, a friend who helps should be recognized as affectionate: he protects the heedless, he protects the property of the heedless, he is a refuge to the frightened, and when duties arise, he supplies twice as much as is needed" (Dīgha Nikāya 3.261).

Similarly:

"In four ways, householder's son, a friend who shares pleasure and pain should be recognized as affectionate: he reveals his secrets, he conceals the secrets of the other, he does not abandon him in adversity, and his life is freely given for the sake of the other" (Dīgha Nikāya 3.262).

Similarly:

"In four ways, householder's son, a compassionate friend should be recognized as affectionate: he does not rejoice in the other's misfortune, he rejoices in the other's fortune, he prevents those who speak ill of the other, and he praises those who speak well of the other" (Dīgha Nikāya 3.264).

Similarly:

"In four ways, householder's son, a friend who declares profitable things should be recognized as affectionate: he restrains him from evil, he encourages him to do good, he makes him hear what he has not heard, and he points out the path to heaven" (Dīgha Nikāya 3.263).

mitte suhajje anukampamāno: being compassionate, wishing to bring them happiness and remove their suffering.

Hāpeti attha: loses meaning, which is threefold in terms of visible, future, and ultimate benefit, and also threefold in terms of benefit to oneself, benefit to others, and benefit to both; and twofold in terms of losing what has been gained and not generating what has not been gained; thus, he destroys it. Paṭibaddhacitto: one whose mind is bound, even placing oneself in a lower position, thinking, "Without this one, I cannot live; this one is my refuge, this one is my final support," one's mind is bound. Even placing oneself in a higher position, thinking, "Without me, these ones cannot live; I am their refuge, I am their final support," one's mind is bound. Here, however, the mind bound in this way is intended. Etaṃ bhaya: this fear of losing benefit, he speaks with reference to the loss of his own samāpatti. Santhave: attachment is threefold: attachment to craving, attachment to views, and attachment to friends. Among these, craving, which has one hundred and eight divisions, is attachment to craving; views, which have sixty-two divisions, are attachment to views; and affection for friends due to a bound mind is attachment to friends. Among these, the last is intended here. Because of this, his samāpatti was impaired. Therefore, he said, "Seeing this fear in attachment, I have attained." The rest is similar to what has been said.

The commentary on the Mittasuhajjagāthā is finished.

94. Vaṃso visālo: What is the origin (of this verse)? It is said that in the dispensation of the Buddha Kassapa, three Paccekabodhisattas, having gone forth and fulfilled the practice of going and returning for twenty thousand years, were reborn in the deva world. Having passed away from there, the eldest of them was born in the royal family of Bārāṇasī, the other two in royal families of border regions. Both of them, having learned a meditation subject, renounced their kingdoms and went forth, and gradually becoming Paccekabuddhas, they lived on Nandamūlaka mountain. One day, rising from samāpatti, and reflecting, "What deed did we do to attain this supramundane happiness?" they saw their own conduct in the time of the Buddha Kassapa. Then, thinking, "Where is the third one?" and discerning that he was ruling in Bārāṇasī, recalling his virtues, "He is naturally endowed with virtues such as fewness of wishes; indeed, he is our advisor, speaker, capable of being spoken to, and criticizer of evil. Let us show him an object and inform him," seeking an opportunity, they saw him one day, adorned with all ornaments, going to the park. Coming through the sky, they stood at the gate of the park at the base of a bamboo clump. The great crowd, not satiated with seeing the king, gazed up at him. Then the king, looking around, "Is there anyone who is not engaged in looking at me?" saw the Paccekabuddhas. With the very sight of them, affection arose in him. He descended from the elephant's neck, and approaching with a peaceful demeanor, he asked, "Venerable ones, what are your names?" They said, "We, O King, are called 'non-attached' (asajjamānā)." "Venerable ones, what is the meaning of 'non-attached'?" "It means 'without clinging', O Great King." Then, showing the bamboo clump, they said, "Just as this bamboo clump is entirely intertwined with root, trunk, branches, and sub-branches, and a strong man, cutting it at the root and pulling, would not be able to uproot it; even so, you are entangled and bound both internally and externally by the tangle (jaṭā), clinging and attached there. Or, just as this bamboo shoot, even though it is in the middle, stands unattached by anyone because its branches have not grown, and it is possible to uproot it by cutting it at the top or at the root; even so, we, being unattached anywhere, go in all directions." As soon as the king saw them attaining the fourth jhāna, they went through the sky to Nandamūlaka mountain. Then the king thought, "When will I also be non-attached like this?" Standing there itself, developing insight, he realized Paccekabodhi. When asked about his meditation subject in the same way as before, he spoke this verse.

vaṃso: bamboo. Visālo: extensive. The syllable va is for emphasis, or it is the syllable eva, the e being lost here due to sandhi. Its connection is with the subsequent word. We will connect that later. Yathā: in comparison. Visatto: clinging, tangled, intertwined. Puttesu dāresu ca: in sons, daughters, and wives. Yā apekkhā: whatever craving, whatever affection. Vaṃsakkaḷīrova asajjamāno: like a bamboo shoot, not clinging. What is said? Just as bamboo is extensive and clinging, so also whatever craving there is in sons and wives, that also, those things, being intertwined, are clinging. So, seeing the danger in that craving, and cutting off that craving with the knowledge of the path, just as this bamboo shoot is unattached to forms, etc., or gains, etc., or the realms of desire, etc., or views, etc., through craving, conceit, and views, he attained Paccekabodhi. The rest should be understood in the same way as before.

The commentary on the Vaṃsakkaḷīragāthā is finished.

95. Migo araññamhī: What is the origin (of this verse)? It is said that a certain bhikkhu in the dispensation of the Buddha Kassapa, a practitioner of yoga, having died, was born in a wealthy merchant family in Bārāṇasī, rich in great wealth and great possessions. He was fortunate, but then becoming an adulterer, he died and was reborn in hell. Having suffered there, with the residual effect remaining, he was reborn as a female in the womb of the merchant's wife. The bodies of beings who come from hell are hot. Therefore, the merchant's wife, with a burning womb, bore that embryo with difficulty and hardship, and in time she gave birth to a girl. From the day she was born, she was hateful to her parents, relatives, and family. When she came of age and was given in marriage to whatever family, there too she was hateful, disliked, and unpleasant to her husband, mother-in-law, and father-in-law. Then, when a festival was announced, the merchant's son, unwilling to play with her, brought a courtesan and played. Hearing this from the female slaves, she approached the merchant's son and, coaxing him in various ways, said, "Noble son, even if a woman is the youngest of ten kings, or the daughter of a wheel-turning monarch, she is still a servant of her husband. When the husband does not speak to her, she feels pain as if impaled on a stake. If I am worthy of favor, favor me; if not, release me. I will go to my own family." The merchant's son said, "Very well, my dear, do not grieve, be prepared for play, we will play at the festival." The merchant's daughter, excited by that much conversation, prepared much food and delicacies, thinking, "Tomorrow I will play at the festival." On the second day, the merchant's son went to the place of play without informing her. She, sitting and watching the road, thinking, "Now he will send for me, now he will send for me," seeing the sun rise, sent people. They returned and reported, "The merchant's son has gone." Taking all that had been prepared, she mounted a vehicle and began to go to the park.

Then, on the seventh day, a Paccekabuddha, rising from cessation on Nandamūlaka mountain, having chewed a nāgalatā toothpick and washed his face in Anotatta Lake, reflecting, "Where shall I go for alms today?" saw that merchant's daughter, and knowing, "By causing her to perform an act of faith in me, that karma will come to an end," he stood on a sixty-yojana stone slab near the mountain, and taking his bowl and robes, attaining jhāna which is the basis for supernormal power, he came through the sky and descended on her path, going towards Bārāṇasī. Seeing him, the female slaves reported to the merchant's daughter. Descending from the vehicle, she respectfully greeted him and filled the bowl with food and delicacies of all flavors, covered it with a lotus flower, placed a lotus flower underneath, and taking a bunch of flowers in her hand, gave the bowl to the Paccekabuddha in his hand, greeted him, and with the bunch of flowers in her hand, made a wish, "Venerable sir, just as this flower, wherever I am reborn, may I be beloved and pleasing to the great crowd." Wishing thus, she wished a second time, "Venerable sir, dwelling in the womb is painful; without undergoing that, may rebirth occur in a lotus flower itself." She wished a third time, "Venerable sir, womanhood is disgusting; even the daughter of a wheel-turning monarch goes under the control of another. Therefore, without undergoing womanhood, may I become a man." She wished a fourth time, "Venerable sir, having overcome this suffering of saṃsāra, may I attain the deathless attained by you in the end." Having made these four aspirations, worshiping with that bunch of lotus flowers, greeting with the fivefold prostration, she made this fifth aspiration, "May my fragrance and complexion be like the flower."

Then the Paccekabuddha, standing in the sky with the bowl and the bunch of flowers, said:

"May your desired and longed-for wish quickly be fulfilled;
May all your intentions be fulfilled, like the moon on the fifteenth day."

Having given thanks with this verse for the merchant's daughter, and resolving, "May the merchant's daughter see me as I go," he went through the sky to the Nandamūlaka mountain cliff. As the merchant's daughter saw him, great joy arose in her. The unwholesome deed done in a previous existence was exhausted due to lack of opportunity, and she became pure like a lacquered, oiled, dyed, or red-painted vessel. Immediately, all the people in her husband's and relatives' families were pleased. Sending affectionate words and gifts, saying, "What shall we do?" Her husband also sent people, saying, "Bring the merchant's daughter quickly; I came to the garden having forgotten her." From then on, he cherished her, loving her like sandalwood smeared on his chest, like a pearl necklace, like a garland of flowers. She, having experienced happiness endowed with wealth and enjoyment there for as long as she lived, passed away and was reborn in the realm of the devas as a male being within a lotus flower. That deva son, even while going, goes within a lotus flower; even while standing, sitting, or lying down, he lies down within a lotus flower. They called him "Mahāpaduma-devaputta". Thus, through that power of his attainment, he wandered in a forward and backward motion through the six deva realms.

At that time, the king of Bārāṇasī had twenty thousand women. Not one of them obtained a son. The ministers informed the king, "Your Majesty, a son to continue the lineage should be desired; in the absence of an own son, even a son begotten on another's wife can maintain the lineage." Then the king, "Except for the queen consort, let the remaining women perform a drama of Dhamma for a week," he allowed them to wander outside as they pleased, but still, he did not obtain a son. Again, the ministers said, "Great King, the queen consort is the foremost of all women in merit and wisdom; perhaps the king might obtain a son in the queen consort's womb." The king announced this matter to the queen consort. She said, "Great King, that woman who is virtuous and truthful, may obtain a son; how can one without shame and fear of wrongdoing have a son?" Ascending to the palace, she undertook the five precepts, repeatedly reflecting on them, and as the virtuous royal daughter reflected on the five precepts, at the very moment the thought of desiring a son arose, Sakka's throne trembled.

Then Sakka, reflecting and knowing this matter, thinking, "I will give a choice son to the virtuous royal daughter," came through the sky and stood before the queen, "What do you desire, O Queen?" "A son, Great King." "I will give you a son, O Queen, do not worry," he said, and going to the deva realm, reflecting, "Is there anyone here whose lifespan is exhausted?" knowing, "This Mahāpaduma also desires to go to the upper deva realm," he went to his celestial mansion and requested, "Dear Mahāpaduma, go to the human world." He said, "Do not speak thus, Great King, the human world is disgusting." "Dear one, you performed merit in the human world and arose here; you must fulfill the perfections while staying there, go, dear one." "Gabbhavāsa (dwelling in the womb) is painful, Great King; I am unable to dwell there." "Dear one, there is no dwelling in the womb for you; because you performed such a deed, you will be born within a lotus flower, go, dear one," being repeatedly told, he consented.

Having passed away from the deva realm, he was born in a lotus flower in the stone-slab pond in the garden of the king of Bārāṇasī. That night, at dawn, the queen consort, as if in a dream, surrounded by twenty thousand women, went to the garden and seemed to have obtained a son within a lotus flower in the stone-slab pond. As she guarded the precepts on the following morning, she went there and saw a lotus flower, which was neither on the bank nor in the deep water. With the very sight of it, maternal love arose in her. She herself descended and grasped that flower, and as soon as she grasped the flower, the petals unfolded. There, she saw a child like a golden image, and having seen him, she uttered the sound, "I have obtained a son!" The great crowd raised thousands of cheers of "Sādhu!". She sent word to the king. Having heard it, the king asked, "Where was he found?" and hearing where he was found, "The garden and the pond and the lotus belong to us, therefore, since he was born in our field, this son is named Khettaja (born in the field)," he said, and bringing him into the city, he had twenty thousand women perform the duties of nurses. Whichever one, knowing the prince's taste, fed him the desired delicacies, received a thousand (coins). All of Bārāṇasī was stirred up; all the people sent thousands of gifts to the prince. The prince, having passed beyond that, being told, "Eat this, consume this," being overwhelmed and disgusted with food, going to the city gate, plays with a ball of lac.

At that time, a certain Paccekabuddha, relying on Bārāṇasī, was living in Isipatana. He, having risen early, having done all the duties such as the maintenance of the dwelling, care of the body, and reflection, having risen from seclusion, reflecting, "Where shall I go for alms today?" seeing the prince's prosperity, investigating, "What deed did he do in the past?" "Having given alms to one like me, he made four wishes, of which three have been fulfilled, one is not yet fulfilled, I will show him the object by means of a device," he went to the prince by means of the alms round. The prince, seeing him, said, "Ascetic, do not come here, for these would say, 'Eat this, consume this.'" He, with that single word, turned back from there and went to his own dwelling. The prince said to his retinue, "That ascetic turned back as soon as I spoke, is he angry with me?" Being told by them, "Those who have gone forth are not prone to anger, they live on what is given by others with a pleased mind," even then, "Such an ascetic is surely angry, I will appease him," having announced it to his parents, mounting an elephant, with great royal power, going to Isipatana, seeing a herd of deer, he asked, "What are these called?" "These, O Lord, are called deer." "Is there anyone who tends to them, saying, 'Eat this, consume this, taste this'?" "No, O Lord, they live where grass and water are easily available."

The prince, "Just as these, being unguarded, live wherever they wish, when indeed shall I also live thus?" he grasped this object. The Paccekabuddha also, knowing of his arrival, having swept and cleaned the path to the dwelling and the walking path, having walked back and forth once or twice, showing the placement of his feet, and having swept and cleaned the daytime dwelling space and the leaf hut, showing the placement of his feet as he entered, without showing the placement of his feet as he left, he went elsewhere. The prince, going there, seeing that place swept and cleaned, "That Paccekabuddha dwells here, I think," having heard it spoken by his retinue, said, "Even this morning that ascetic is angry, now, seeing his place trampled by elephants and horses, he might be even more angry, you stay here," descending from the elephant's neck, alone he entered the dwelling, seeing the placement of feet on the well-swept place with the whisk, "This ascetic, while walking here, did not think of business or other activities, truly he thought only of his own good, I think," with a pleased mind, ascending the walking path, having eliminated coarse thoughts, going and sitting on the stone slab, having become single-minded, entering the leaf hut and contemplating, attaining Paccekabodhi-ñāṇa (enlightenment of a Paccekabuddha), being asked about the meditation subject by the chaplain in the same manner as before, sitting in the sky, he spoke this verse.

Migo (deer): there are two kinds of deer – the doe and the Pasada deer. Moreover, this is a designation for all forest-dwelling quadrupeds. Here, however, it is said that the Pasada deer is intended. Araññamhi (in the forest): except for the village and the vicinity of the village, the remainder is the forest; here, however, the garden is intended, therefore "in the garden" is said. Yathā (as): in the manner of. Abaddho (unbound): unbound by ropes or other bonds, by this, it indicates unrestrained conduct. Yenicchakaṃ gacchati vocarāya (goes wherever he wishes for pasture): by whichever direction he wishes to go, he goes in that direction for pasture. This was also said by the Blessed One:

"Just as, monks, a forest-dwelling deer, wandering in the forest thicket, goes confidently, stands confidently, sits confidently, lies down confidently. What is the reason for that? He has not fallen into the range of the hunter, monks. Just so, monks, a bhikkhu, quite secluded from sense pleasures… attains and abides in the first jhāna. This, monks, is called a bhikkhu who has made an end to Māra, without a trace, having slain Māra's eye, gone out of sight of the Evil One," (M.N. 1.287; Cūḷani. Khaggavisāṇasuttaniddesa 125) and so on at length.

Seritaṃ (freedom): acting according to one's own will or independence, this is said: just as a deer in the forest, unbound, goes wherever he wishes for pasture, so when indeed shall I also, having cut the bond of craving, go thus? Viññū (the wise): the wise person, foreseeing freedom, should wander alone.

The Commentary on the Deer in the Forest Verse is Concluded.

96.Āmantanā hotī (there is entreaty): what is the origin? It is said that during the grand audience of the king of Bārāṇasī, the ministers approached. Among them, one minister requested to go aside, "Your Majesty, there is something to be heard." He rose from his seat and went. Again, one requested while he was sitting in the grand audience, one while he was sitting on the elephant's neck, one while he was sitting on the horse's back, one while he was sitting in a golden chariot, one while he was sitting in a palanquin and going to the garden. The king descended from there and went aside. Another requested while he was going on a tour of the countryside; hearing his words also, he descended from the elephant's neck and went aside. Thus, being disgusted by them, he went forth. The ministers grow in power. One of them went and said to the king, "Grant me such and such a country, Great King." The king says to him, "So-and-so is enjoying it." Disregarding the king's words, "I will go and seize that country and enjoy it," going there and making a quarrel, both came again to the king and accused each other of faults. The king, "It is not possible to please these," seeing the danger in their greed, contemplating, realized Paccekabodhi (enlightenment of a Paccekabuddha). In the same manner as before, he uttered this exclamation.

Vāse (in the dwelling), which is reckoned as the grand audience; ṭhāne (in the place); gamane (in the going), which is reckoned as going to the garden; cārikāya (in the wandering), which is reckoned as a tour of the countryside, there is entreaty in such and such a way with the manner of "Hear this from me, give this to me," therefore, having become disgusted there, that going forth which is cultivated by noble beings, which has countless benefits, which is solitary happiness, even though it is such, it is not desired by all base men who are overcome by greed, anabhijjhitaṃ (unenvied), foreseeing seritañca (freedom), due to being under the control of others, and with the possibility of a worthy individual, having begun insight, gradually I attained Paccekabodhi (enlightenment of a Paccekabuddha). The rest is the same as said before, except for the explanation of the meaning of the verse.

The Commentary on the Entreaty Verse is Concluded.

97.Khiḍḍāratī (delight in play): what is the origin? It is said that in Bārāṇasī there was a king named Brahmadatta who had an only son. That only son was dear and pleasing to him, as dear as life itself; the king conducted himself in all activities with the son. One day, as he was going to the garden, he left him behind and went. On that very day, the prince died from a disease that had arisen. The ministers, "Lest the king's heart should break with affection for his son," without announcing it, cremated him. The king, intoxicated with the liquor of pleasure in the garden, did not remember his son, and so also on the second day, at the times of bathing and eating. Then, having eaten, while sitting, remembering, he said, "Bring me my son." They announced that occurrence to him with the appropriate procedure. Then, overcome with grief, while sitting, he reflected in this way: "When this exists, this comes to be; with the arising of this, this arises." Thus, gradually contemplating the dependent origination in a forward and backward motion, he realized Paccekasambodhi (enlightenment of a Paccekabuddha). The rest is the same as said in the commentary on the Saṃsagga verse, except for the explanation of the meaning of the verse.

Khiḍḍā means playing. It is of two kinds: physical and verbal. Therein, physical means playing with elephants, horses, chariots, bows, arrows, and so on. Verbal means singing, reciting verses, playing mukhabheri and alambarabheri, and so on. Ratī means delight in the five strands of sense pleasure. Vipulaṃ means pervasive throughout the entire body, to the extent of striking the marrow in the bones. The rest is obvious. Here, the connection of the verses should be understood in the same manner as stated in the saṃsaggagāthā, and everything after that as well.

The Commentary on the Khiḍḍāratigāthā is complete.

98.Cātuddiso: What is its origin? It is said that in the dispensation of Kassapa Buddha, five Paccekabodhisattas went forth and, having fulfilled the practice of going and returning for twenty thousand years, were reborn in the deva world. After passing away from there, the eldest of them became the king of Bārāṇasī, and the others became ordinary kings. All four of them, having learned a subject of meditation, renounced their kingdoms and went forth, eventually becoming Paccekabuddhas. While dwelling on the Nandamūlaka mountain, one day after arising from samāpatti, in the manner described in the Vaṃsakkaḷīragāthā, they reflected on their own deeds and their companions, and, realizing that the king of Bārāṇasī was suitable to be shown the object (of meditation) by means of a device, they sought an opportunity. And that king would startle awake three times during the night, scream in fear, and run on the great earth. When asked about his peaceful sleep by the chaplain, who had risen early in the morning, he reported all that had happened, saying, "How can I have peace, Ācariya?" The chaplain, thinking, "This disease cannot be cured by anyone with medicine such as upward purgation, but an expedient has occurred to me," greatly alarmed the king, saying, "This is a preliminary sign of the loss of kingdom and danger to life, O Great King," and persuaded him to perform a sacrifice, saying, "To pacify it, a sacrifice should be performed, giving such and such elephants, horses, chariots, and so on, as well as gold and silver, as a gift."

Then the Paccekabuddhas, seeing many thousands of beings being gathered for the sake of the sacrifice, thought, "If this deed is done, he will be difficult to teach. Come, let us go and see him right away," and, in the manner described in the Vaṃsakkaḷīragāthā, they arrived and walked for alms in the royal courtyard in due order. The king, standing in the lion's cage and looking out over the royal courtyard, saw them, and affection arose in him at the very sight. Then, having summoned them and seated them on seats prepared in the sky, and having respectfully fed them and completed the meal duties, he asked, "Who are you?" "We, O Great King, are called Cātuddisā." "Bhante, what is the meaning of 'Cātuddisā'?" "We have no fear or fright from anywhere in the four directions, O Great King." "Bhante, why do you not have that fear?" "We, O Great King, cultivate mettā, we cultivate karuṇā, we cultivate muditā, we cultivate upekkhā. Therefore, we do not have that fear," they said, and rising from their seats, they went to their dwelling place.

Then the king thought, "These samaṇas say that 'fear does not arise through the cultivation of mettā, etc.,' but the brāhmaṇas praise the killing of many thousands of beings. Whose words are true?" Then it occurred to him, "The samaṇas cleanse the impure with the pure, but the brāhmaṇas cleanse the impure with the impure. But it is not possible to cleanse the impure with the impure. The words of the renunciants are true." He, cultivating the four brahmavihāras—mettā, etc.—in the manner beginning with "May all beings be happy," and with a mind imbued with beneficence, ordered his ministers, "Release all beings. Let them drink cool water, let them eat green grass, and let a cool breeze blow upon them." They did so.

Then the king, thinking, "By the words of good friends, I am freed from evil deeds," while sitting there, having seen (things) discerningly, realized Paccekabodhi. When the ministers said to him at mealtime, "Eat, O Great King, it is time," he said, "I am not the king," and in the same manner as before, he uttered this udānabyākaraṇagāthā.

cātuddiso means one who dwells happily in the four directions, or in the manner beginning with "He dwells pervading one direction," because the four directions are pervaded by the cultivation of the brahmavihāras, he possesses the four directions; appaṭigho because in those four directions, he does not repel any beings or saṅkhāras with fear; Santussamāno one who is content by way of the twelvefold contentment; Itarītarenā by whatever conditions there may be; Parissayānaṃ sahitā achambhī here, parissayanti (they vex) the body and mind, or they diminish their attainment, or they lie upon them, therefore parissayā, this is a designation for disturbances of the body and mind, both external—such as lions and tigers—and internal—such as kāmacchanda. One who endures those parissayas with adhivāsanakhanti and is accompanied by qualities such as viriya, therefore parissayānaṃ sahitā. Achambhī, without fear due to rigidity. What is said? Just as those four samaṇas, so too, being content with whatever conditions there may be, being established in contentment in this place of practice, is cātuddiso by cultivating mettā, etc., in the four directions, and appaṭigho because there is no fear of repelling beings and saṅkhāras. Being cātuddiso, he is sahitā of the parissayas described above, and being appaṭigho, he is achambhī; thus, having seen the qualities of practice, having wisely practiced, I have attained Paccekabodhi. Or, knowing that one who is content, like those samaṇas, becomes cātuddiso in the manner described, thus desiring to be cātuddisa, having wisely practiced, I have attained it. Therefore, anyone else desiring such a state, being sahitā of the parissayas by being cātuddisa, and being achambhī by being appaṭigha, let him wander alone like a rhinoceros. The rest is as has been said.

The Commentary on the Cātuddisagāthā is complete.

99.Dussaṅgahā: What is its origin? It is said that the chief queen of the king of Bārāṇasī passed away. After those days of mourning had passed, one day the ministers requested, "For kings, a chief queen is certainly desired in such and such affairs. It would be good if the Deva were to bring another queen." The king said, "Then, sirs, find out." While searching, in a border kingdom, the king had died, and his queen was ruling the kingdom. She was pregnant, and the ministers, knowing that "she is suitable for the king," requested her. She said, "A pregnant woman is displeasing to people. If you come, it would be good until I give birth. If not, seek another." They reported this matter to the king. The king said, "Let her be pregnant, bring her." They brought her. The king, having consecrated her, gave her all the enjoyment of a queen, and he treated her retinue with various kinds of gifts. In time, she gave birth to a son. The king treated him like his own son, carrying him in his lap and on his chest in all his postures. Then the queen's attendants thought, "The king is treating him excessively well, he is overly trusting of the boy. Come, let us turn him against him."

Then they said to the boy, "You, dear, are the son of our king, not the son of this king. Do not trust him here." Then the boy, even when being called by the king, "Come, son," and being pulled by his hand, did not cling to the king as before. The king, investigating "What is the reason?" and learning of the matter, became disgusted, thinking, "Even though they have been treated well by me, they are of contrary behavior," and renounced the kingdom and went forth. When the ministers and attendants (heard) "The king has gone forth," many also went forth. Even after the king had gone forth with his retinue, people would bring him excellent requisites, and the king would give the excellent requisites according to seniority. Those who received something beautiful were pleased. The others complained, "We sweep the enclosures and do all the duties, but we receive coarse food and old clothes." Knowing that too, thinking, "Even when given according to seniority, they complain; alas, the assembly is difficult to manage," taking his bowl and robe, he went alone into the forest and, having undertaken vipassanā, realized Paccekabodhi. When asked about the subject of meditation by those who had come there, he spoke this verse. Its meaning is obvious. But this is the connection: even some who have gone forth are dussaṅgahā, those who are overcome by discontent, and just so are householders who dwell at home. I, abhorring this state of being dussaṅgahā, having undertaken vipassanā, have attained it. The rest should be understood in the same manner as before.

The Commentary on the Dussaṅgahagāthā is complete.

100.Oropayitvā: What is its origin? It is said that in Bārāṇasī there was a king named Cātumāsikabrahmadatta, who went to the park in the first month of summer. There, seeing a koviḷāra tree covered with dense blue leaves in a delightful part of the ground, he said, "Prepare my bed at the base of the koviḷāra tree," and having played in the park, in the evening he arranged his bed there. Again, in the middle month of summer, he went to the park; at that time, the koviḷāra tree was in bloom, and he did the same as before. Again, in the last month of summer, he went; at that time, the koviḷāra tree had shed its leaves and was like a dry tree. Even then, the king, without seeing that tree, ordered his bed to be prepared there out of past habit. The ministers, though knowing, prepared the bed there at the king's command. Having played in the park, as he was arranging his bed there in the evening, seeing that tree, he thought, "Alas, this was formerly covered with leaves, beautiful to behold like something made of jewels; then it was splendidly beautiful with flowers like coral shoots placed among branches of the color of jewels; and the ground beneath it was strewn with sand resembling a net of pearls, covered with fallen flowers like a red blanket spread out. That same tree today stands like a dry tree, with only branches remaining. Alas, the koviḷāra is afflicted by old age!" and he regained the perception of impermanence, thinking, "Even what is not clung to is destroyed by that old age; what then of what is clung to?" While discerning all saṅkhāras as dukkha and anatta in accordance with that (perception), desiring "Oh, that I too might be like a koviḷāra with its leaves shed, devoid of the signs of a householder," he realized Paccekabodhi while lying on that bed on his right side. Then, when the ministers said to him as he was about to leave, "It is time to go, O Deva," he spoke this verse in the same manner as before, saying "I am not the king," etc.

oropayitvā means having removed. Gihibyañjanāni means hair, beard, white clothes, ornaments, garlands, perfumes, unguents, sons, wives, male and female servants, and so on. These signify the state of being a householder; therefore, they are called "gihibyañjanāni". Sañchinnapatto means with fallen leaves. Chetvānā means having cut off with the knowledge of the path. Vīro means endowed with the viriya of the path. Gihibandhanāni means the bonds of kāma. For kāmas are the bonds of householders. This, indeed, is the word meaning. But this is the intended meaning: Thinking, "Oh, that I too, having cast off the signs of a householder, might be like a koviḷāra with its leaves shed," having undertaken vipassanā, I have attained it. The rest should be understood in the same manner as before.

The Commentary on the Koviḷāragāthā is complete.

The First Vagga is complete.

101-2.Sace labhethā: What is the origin of this? It is said that in the dispensation of the Buddha Kassapa, two paccekabodhisattas ordained and fulfilled the practice of going and returning for twenty thousand years, and were reborn in the heaven world. After passing away from there, the elder of the two became the son of the King of Bārāṇasī, and the younger became the son of the royal chaplain. They took rebirth on the same day, emerged from their mothers' wombs on the same day, and were playmates and companions. The chaplain's son was wise. He said to the prince, "Friend, you will receive the kingdom upon your father's death, and I will receive the position of chaplain. A well-trained person can rule the kingdom. Come, let us learn skills." Then, having accumulated offerings through sacrifices, begging for alms in villages and towns, they went to a village in a border region. Five paccekabuddhas entered that village for their alms round. Seeing the paccekabuddhas, the people, filled with enthusiasm, arranged seats and offered fine food and edibles. It occurred to them, "There are no high-born people like us. However, if these people wish, they give alms to us; if they do not wish, they do not give. But they show such respect to these renunciants. Surely, they know some skill. Let us learn a skill from them." After the people had departed, having obtained an opportunity, they requested, "Venerable sirs, please teach us the skill that you know." The paccekabuddhas said, "It is not possible for a non-ordained person to learn." They requested ordination and were ordained. Then the paccekabuddhas, having instructed them in the preliminary conduct, saying, "You should wear the robes in this way, you should put them on in this way," said, "For this skill, there is the attainment of delight in solitude. Therefore, one should sit alone, one should walk alone, one should stand alone, one should lie down alone," and gave each a separate leaf hut. Then they entered their respective leaf huts and sat down. From the time he sat down, the chaplain's son attained concentration of mind and regained jhāna. The prince, after only a moment, became restless and came to him. Seeing him, he asked, "What is it, friend?" "I am restless," he said. "Then sit here," he said. After sitting there for a moment, he asked, "Is it true, friend, that for this skill, there is the attainment of delight in solitude?" The chaplain's son said, "Yes, friend. Therefore, go back to your own sitting place. I will learn the attainment of this skill." He went and, after only a moment, again became restless and came three times in the same manner.

Then the chaplain's son sent him away in the same manner, and when he had left, he thought, "This one wastes his own work and mine as well, coming here frequently." He left the leaf hut and entered the forest. The other one, sitting in his own leaf hut, again after only a moment, became restless and came to him. Not seeing him even after searching here and there, he thought, "He who, when he was a householder, would not allow me to see him even when I came bringing gifts, now, when I have come to him, has departed, unwilling to even grant me a glimpse. Alas, wretched mind, are you not ashamed that you have brought me here four times? Now I will not let you be under my control; rather, I will bring you under my control." Entering his dwelling, he began to practice insight meditation, realized paccekabodhi, and went through the sky to Nandamūlaka mountain cave. The other one too, entering the forest, began to practice insight meditation, realized paccekabodhi, and went to the same place. Both of them, sitting on the manosilā slab, each individually spoke these verses of joy.

Nipaka: naturally prudent, wise, skilled in kasiṇa exercises and so on. Sādhuvihāri: endowed with either appanā abiding or proper conduct. Dhīra: endowed with fortitude. There, with prudence, the attainment of fortitude is stated. But here, it means simply endowed with fortitude. Fortitude (dhiti) is unwavering effort; this is a term for persistent energy, "though skin and sinew and bone remain" (MN 2.184; AN 2.5; Mahāni. 196). Moreover, one who rejects evil is also dhīra. Rājāva raṭṭhaṃ vijitaṃ pahāyā: Just as a natural king, knowing that "a conquered kingdom brings no benefit," abandons the kingdom and wanders alone, so one should abandon foolish companions and wander alone. Or, rājāva raṭṭhaṃ: Just as King Sutasoma abandoned a conquered kingdom and wandered alone, and as King Mahājanaka did, so one should wander alone; this too is its meaning. The rest can be understood according to what has been said, so it is not elaborated.

The Commentary on the Companion Verses is finished.

103.Addhā pasaṃsāma: Regarding this verse, up to the seat arranged in the sky for the paccekabuddhas to sit, the origin is the same as the origin of the Four-Direction Verse. But this is the difference: as that king was startled three times during the night, this one was not, nor was his sacrifice prepared. Having seated the paccekabuddhas on the seats arranged in the sky, he asked, "Who are you?" "We, great king, are called the 'Blameless Eaters.'" "Venerable sirs, what is the meaning of 'Blameless Eaters'?" "We eat without reaction, whether we receive something beautiful or unbeautiful, great king." Hearing this, it occurred to the king, "Why don't I observe these ones to see 'whether they are such or not'?" On that day, he served them with kaṇājaka and bilaṅga. The paccekabuddhas ate them without reaction, as if they were nectar. The king thought, "Because they are pledged to it, they are without reaction for one day; I will know again tomorrow." He invited them for the next day as well, and they did the same. Again, the king thought, "I will examine them by giving them something beautiful." He invited them again and, having made great offerings for two days, served them with fine and exceedingly exquisite food and edibles. They too, having partaken without reaction in the same way, gave a blessing to the king and departed. After they had departed not long after, the king, thinking, "These are 'Blameless Eaters'; oh, that I too might be a 'Blameless Eater,'" abandoned the great kingdom, took ordination, began to practice insight meditation, and, becoming a paccekabuddha, uttered this verse at the foot of the mango tree among the paccekabuddhas, revealing his object of meditation. That is plain in terms of meaning. However, here in sahāyasampada, one should understand that sahāyasampada means those companions who are perfect, endowed with the aggregates of virtue and so on.

Addhā pasaṃsāma: means we praise without doubt, we extol. How? Seṭṭhā samā sevitabbā sahāyā: Superior and equal companions should be cultivated. Why? For one who cultivates a superior companion in virtue and so on, qualities of virtue and so on that have not arisen, arise, and those that have arisen, reach growth, increase, and abundance. For one who cultivates an equal companion, they do not decline, having been gained by mutual sharing and removing scruples. But not having obtained these companions, superior and equal, abandoning deceitful and wrong livelihood, eating food that has arisen through the Dhamma, justly, not producing aversion or fondness therein, becoming a blameless eater, a clansman who desires benefit should wander alone like a rhinoceros horn. I too, wandering in this way, have attained this accomplishment.

The Commentary on the Truly Praised Verse is finished.

104.Disvā suvaṇṇassa: What is the origin of this? It is said that in Bārāṇasī, a certain king was taking a midday siesta during the hot season, and a vaṇṇadāsī was grinding sandalwood paste near him. On one arm she wore one gold bangle, and on the other arm she wore two. These were clashing, the other was not clashing. Seeing this, the king thought, "Just so, in communal living there is clashing, in solitary living there is no clashing." He kept looking at the slave girl. At that time, the queen, adorned with all ornaments, was standing fanning him. She thought, "The king's mind is attached to the slave girl, I think." She made the slave girl get up and began to grind it herself. Then, on both her arms there were many gold bangles, and they were clashing, making a great noise. The king, exceedingly disgusted, lying on his right side, began to practice insight meditation and realized paccekabodhi. The queen, with sandalwood paste in her hand, approached him, happy with that unsurpassed bliss, and said, "Shall I anoint you, great king?" He said, "Go away, do not anoint me." She asked, "Why, great king?" He said, "I am not the king." Having heard this conversation, the ministers approached. Addressed by them with the words "great king," he said, "I am not the king, sirs." The rest is similar to what was said in the first verse.

– There, disvā: having looked. Suvaṇṇassa: of gold. "Valayānī" is the remaining part of the reading. This meaning has the remaining words understood. Pabhassarānī: having the nature of shining, meaning radiant. The rest is plain in meaning. But this is the connection: having seen the gold bangles on the arm, thinking, "In communal living there is clashing, in solitary living there is no clashing," having begun to practice insight meditation, I attained it. The rest is easily understood.

The Commentary on the Gold Bangle Verse is finished.

105.Evaṃ dutiyenā: What is the origin of this? It is said that in Bārāṇasī, a certain king, while still young, wishing to renounce, ordered his ministers, "Take the queen and rule the kingdom; I will renounce." The ministers persuaded him, saying, "Great king, we cannot protect the kingdom without a king. Neighboring kings will come and plunder it. Wait until even one son is born." The king, soft-hearted, consented. Then the queen conceived. The king again ordered them, "The queen is pregnant; anoint the son who is born to the kingdom and rule the kingdom; I will renounce." The ministers again persuaded the king, "Great king, it is difficult to know whether the queen will give birth to a son or a daughter. Wait until the time of birth." Then she gave birth to a son. Even then, the king ordered the ministers in the same way. The ministers again persuaded the king with many reasons, "Wait, great king, until he is capable." Then, when the prince was capable, having gathered the ministers, "Now this one is capable. Anoint him to the kingdom and proceed," without giving the ministers an opportunity, having brought robes and all the requisites from the marketplace, he renounced even in the inner palace and left, like Mahājanaka. All the retinue, lamenting in various ways, followed the king. That king, having gone as far as the border of his own kingdom, drew a line with a knife and said, "This line must not be crossed." The multitude, placing their heads on the line, lay on the ground, lamenting, "Now, father, the king has commanded; what will happen?" They made the prince cross the line. The prince, running, "Father, father!" reached the king. Seeing the prince, the king thought, "While protecting this multitude, I have caused the kingdom to be ruled; now, will I not be able to protect one child?" Taking the prince, he entered the forest. There, seeing a leaf hut inhabited by former paccekabuddhas, he arranged to dwell there with his son.

Then, the young prince, accustomed to excellent beds and such, lying on a straw mat or a rope bed, would cry. When touched by cold winds and such, he would say, "Father, it's cold! Father, it's hot! Father, mosquitoes are biting! Father, I'm hungry! Father, I'm thirsty!" The king, consoling him, would pass the night. During the day, having gone for alms, he would bring food, and the prince, even though he was disgusted by the mixed meal abundant with kaṅgu, varaka, mugga, and such, would eat it due to hunger, and after a few days, he withered like a lotus placed in the heat. But the king, with the power of reflection, ate without aversion. Then, consoling the prince, he said, "Dear prince, delicious food is available in the city; let's go there." The prince said, "Yes, father." Then, placing him in front, he returned by the same path. The queen, the prince's mother, thinking, "Now the king will not live long in the forest taking the prince; he will return in a few days," had a dwelling prepared right at the spot marked by the king with a knife. The king, standing not far from that dwelling, sent the prince, saying, "Your mother is sitting there, dear prince, go to her." While he was reaching that place, he stood looking, "Lest someone harm him." The prince ran to his mother.

The guards, seeing the prince coming, informed the queen. The queen, surrounded by twenty thousand dancers, went out to meet him and welcomed him. And she asked about the king's situation. Hearing that he was coming behind, she sent people. The king also reached the place where his robes were kept. The people, not seeing the king, returned. Then the queen, being without hope, took her son and went to the city and had him consecrated as king. The king, sitting in his dwelling place, having discerned, attained paccekabodhi at the foot of the mañjūsaka tree among the paccekabuddhas, and uttered this verse of joy. Its meaning is quite plain.

Speech or conversation arose from affection for himor attachment. If I had not abandoned this, it would have been the same in the future as it is now,thus, speech or conversation, attachment, with the second person. "Both of these are obstacles to the attainment of distinction,"this fear, looking to the future, having abandoned that, and properly practicing, I have attained paccekabodhi. The rest is as stated before.