Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One

In the Collection of Minor Texts

Commentary on the Past Life Histories of the Elder Monks-2

(Second Part)

43-48.

The Chapter on Sakiṃsammajjaka and Others

1-60.

Commentary on the Life History of the Elder Sakiṃsammajjaka and Others

In the forty-third chapter, all the elder monks' life histories are of manifest meaning only. Only the diversity of the elder monks' names and the diversity of merit is the distinction.

In the forty-fourth chapter too, all the life histories are well-known only. Only the diversity of merit and the diversity of fruition is the distinction.

1. In the forty-fifth chapter, in the first life history, the life history of the Venerable Elder Vibhīṭakamiñjiya, beginning with "Kakusandha, the great hero."

2. Therein, "gave seed kernels with honey" means having split open the fruits of the Beleric Myrobalan, having taken the seeds and kernels, having mixed them with honey and sugar, he gave them to the Blessed One Kakusandha - this is the meaning. The second life history and so on are all easily understood precisely, and the diversity of the elders' names and so on too should be understood in accordance with the text.

1. In the forty-sixth chapter, in the first life history, "I had a terrace built" means I had a veranda built all around the excellent Bodhi tree - this is the meaning. The remaining, from the second life history onwards, are all of manifest meaning only.

In the forty-seventh chapter, from the first life history onwards, they are easily understood precisely in accordance with the Pāḷi text.

In the forty-eighth chapter, the first and second life histories are of manifest meaning only.

30. In the third life history, "the Blessed One named Kosiya" means because of being born in the Kosiya clan, the Individually Enlightened One is named Kosiya - this is the meaning. "At Cittakūṭa" means among the mountain peaks standing concealing Lake Anotatta, such as Cittakūṭa, Kelāsakūṭa, Sānukūṭa and so on, that Individually Enlightened One dwelt on Cittakūṭa mountain, which was decorated with various jewels, medicinal herbs and so on - this is the meaning.

The fourth and fifth life histories are of manifest meaning only.

56. In the sixth life history, "I gave eight portions of kusa-grass food" means among fortnightly meals, observance-day meals, regular meals, ticket meals and so on, I gave eight ticket meals to be given by means of kusa-grass lots - this is the meaning.

61. In the seventh life history, "the Perfectly Self-awakened One named Sobhita" means because of having a body that was shining with height, girth, the thirty-two marks of a great man, the fathom-wide halo, and so on, he is the Perfectly Self-awakened One named Sobhita - this is the meaning.

66. In the eighth life history, "at Takkara he dwelt then" means: Takkarā is the royal city where people who perform those ten ways of making merit dwell. The meaning is: at that Takkara, he dwelt then.

72. In the ninth life history, "having taken a well-made beverage vessel" means having taken a pair of sandals produced in a beautiful manner - this is the meaning. The tenth life history is easily understood in itself.

The commentary on the forty-eighth chapter is finished.

49.

The Chapter on Paṃsukūla

1-10.

Commentary on the Life History of the Elder Paṃsukūlasaññaka and Others

In the forty-ninth chapter, the first life history is easily understood in itself.

14. In the second life history, "Buddhas arise spontaneously" means arising without cause or reason, self-born, devoid of instructors such as gods, Brahmās, Māras and others, arisen, born, become manifest through self-born knowledge - this is the meaning.

16. "Like the flower of the fig tree" means like a flower on the fig tree, which is rare, as if of rare occurrence. "As the hare in the moon" means just as the form of the hare-mark on the disc of the moon is rare. "As milk for crows" means just as milk is rare for crows, due to their state of being constantly oppressed by hunger night and day, thus rare is the leader of the world; having fulfilled the perfections for four incalculable aeons or eight incalculable aeons or sixteen incalculable aeons and a hundred thousand cosmic cycles, rare is the leader of the world because of Buddhahood - this is the meaning.

30. In the third life history, "honey flows from the lotus roots" means it flows, oozes from the honey sap of the lotus and the lotus filaments. "Milk and ghee from the tubers" means milk and the flavour of ghee flows, oozes from the lotus tubers. Therefore, the meaning is: may the Buddha accept both of those which are my own property.

The fourth, fifth, and sixth life histories are of manifest meaning only.

119. In the seventh life history, "and also forty twice-born" means twice-born because they are born twice. In childhood, because the teeth that had arisen fell out and then arose again, they are twice-born, and those are the teeth. And the explanation has already been stated below in the introduction.

The eighth life history is clear in itself.

171. In the ninth life history, "then I was a young man" means when the wise Sumedha received the declaration from the Blessed One Dīpaṅkara, then I, having become a young brahmin named Megha, having gone forth together with the ascetic Sumedha in the going forth of sages, having been trained in the training rules, being in company with a certain evil companion, having come under the control of evil applied thought and so on through the fault of association, having experienced the suffering of fire-flames and so on in purgatory through the force of the deed of matricide, having passed away from there, having become a timiṅgala great fish in the ocean, he was reborn, and went desiring to swallow a great ship going in the middle of the ocean. Having seen me, the frightened merchants made a cry: "Oh, Gotama, the Blessed One!" Then the great fish, having produced respect for the Buddha by the force of former impressions, having passed away from there, was reborn in a brahmin family accomplished in wealth in Sāvatthī, faithful and pleased, having heard the Teacher's teaching of the Teaching, having gone forth, having attained arahantship together with the analytical knowledges, going three times a day to attend upon him, remembering, he pays homage. Then the Blessed One said to me: "For a long time one who delights in the Teaching."

184. Then that elder praised with verses beginning with "For a very long time, one with the marks of a hundred merits." Venerable sir, O Gotama, bearer of the marks of a hundred merits. "With conditions purified in the past" means formerly, at the feet of Dīpaṅkara, one with the accumulation of conditions of fulfilled perfections, for a very long time was not seen by me - this is the meaning. "Today indeed I, with excellent seeing" means today, on this day, I with excellent seeing, beautiful appearance, or beautifully seen, incomparable body, a body devoid of comparison, Gotama, indeed certainly I behold, I shall see - this is the meaning.

185-186. "For a very long time, darkness was destroyed by me" means you whose delusion has been distinctly destroyed, demolished, have been well praised by me too for a very long time - this is the meaning. "For a very long time the river was dried up by good protection" means this river of craving was distinctly dried up by beautiful protection, by guarding, made incapable of arising again, by you - this is the meaning. "For a very long time, the stainless was purified" means well, for a long time, over a long period, the stainless Nibbāna was distinctly purified, well done, attained by you - this is the meaning. The eye made of knowledge, O great sage. "Having been united for a long time" means O great sage, O Great Ascetic, you have for a long time fully attained, reached the eye made of knowledge, the divine eye - this is the meaning. "Not destroyed, again in between" means I was not again in between, in intermediate existence, in the middle, destroyed, fallen away - this is the meaning. "Having come together with you again today" means today, at this time, having come together again with you, united, I dwell together - this is the meaning. "For deeds done do not perish, O Gotama" means O Gotama, omniscient Buddha, the meetings and so on done together with you do not indeed perish, until the extinguishment of the aggregates they will not be separated - this is the meaning. The remainder is clear in itself.

The commentary on the life history of the Elder Dhammaruci is complete.

The tenth life history is easily understood in itself.

The commentary on the forty-ninth chapter is complete.

50-53.

The Chapter on Kiṅkaṇipuppha and Others

1-40.

Commentary on the Life History of the Elder Kiṅkaṇipupphiya and Others

In the fiftieth chapter and the fifty-first chapter and the fifty-second chapter and the fifty-third chapter, all the life histories are manifest only.

54.

The Chapter on Kaccāyana

1.

Commentary on the Life History of the Elder Mahākaccāyana

In the fifty-fourth chapter, in the first life history, the life history of the Venerable Elder Mahākaccāyana, beginning with "The Conqueror named Padumuttara." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, having been reborn in a very wealthy householder's family, having come of age, one day, while hearing the Teaching in the presence of the Teacher, having seen a certain monk being established in the foremost position among those who analyse in detail the meaning of what has been spoken in brief by the Teacher, himself too aspiring to that position, having made an aspiration, having performed meritorious deeds such as giving and so on, wandering in the round of rebirths among gods and humans, in the time of the Blessed One Sumedha, having become a knower of charms, going through space, having seen the Blessed One seated in a certain jungle thicket, with a gladdened mind, made an offering with kaṇikāra flowers.

He, by that merit, turning again and again only in fortunate destinations, in the time of Kassapa, the One of Ten Powers, having been reborn in a family home in Bārāṇasī, when the Blessed One had attained final Nibbāna, at the place of making a golden shrine, having made an offering with a golden brick worth a hundred thousand, he made the aspiration: "As an outcome of this, in whatever place I am reborn, may my body be golden-coloured." Thereupon, having performed wholesome action for as long as life lasted, having transmigrated among gods and humans for one interval between Buddhas, in this arising of a Buddha, he was reborn in the house of the chaplain of King Caṇḍapajjota in Ujjenī. On his name-giving day, his mother, thinking "My son is golden-coloured; he has come having brought his own name," gave him the name Kañcanamāṇava. He, following the course of growth, having learnt the three Vedas, by the elapse of his father, obtained the position of chaplain. He became known as Kaccāyana by virtue of his clan. Then King Caṇḍapajjota, having heard of the arising of a Buddha, sent him saying "Teacher, go there and bring the Teacher here." He, himself as the eighth, approached the presence of the Teacher. The Teacher taught him the Teaching. At the conclusion of the teaching, together with seven persons, he became established in arahantship together with the analytical knowledges.

1. He, having thus attained the fruition of arahantship, having remembered his former deed, filled with joy, making known his former conduct, his life history, said beginning with "The Conqueror named Padumuttara." That is just the meaning already stated below. Then the Teacher stretched out his hand saying "Come, monks." They at that very instant had hair and beards of only two inches' length, bearing bowls and robes created by supernormal power, and were like elder monks of sixty rains retreats. Thus the elder, having accomplished his own welfare, reported: "Venerable sir, King Pajjota wishes to pay homage at your feet and to hear the Teaching." The Teacher said: "You yourself, Kaccāna, go there; when you have gone, the king will have confidence." The elder, by the Teacher's command, being himself the eighth, having gone there, having gladdened the king, having established the Dispensation among the Avantis, came again to the very presence of the Teacher. By the power of his former aspiration, he explained in the midst of the Community the three treatises, namely the Kaccāyana treatise, the Great Grammar treatise, and the Netti treatise. Then the pleased Blessed One established him in the foremost position - "This is the foremost, monks, of my disciples who analyse in detail the meaning of what has been spoken in brief, that is to say, Mahākaccāna" - and he dwelt in the happiness of the highest fruition.

The commentary on the life history of the Elder Mahākaccāyana is complete.

2.

Commentary on the Life History of the Elder Vakkali

In the second life history, the life history of the Venerable Elder Vakkali, beginning with "A hundred thousand from now." This elder too, having formed aspirations under former supreme conquerors, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, having been reborn in a family home in the city of Haṃsavatī, having attained discretion, having gone together with lay followers going to the Teacher's presence to the monastery, standing at the edge of the assembly, while hearing the Teaching, having seen a certain monk established by the Teacher in the foremost position among those resolved in faith, himself too aspiring to that position of rank, having given a great gift to the community of monks headed by the Buddha for seven days, he made an aspiration. The Teacher, having seen that there was no obstacle, made the declaration.

He, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, in the time of our Blessed One, was reborn in a brahmin family in Sāvatthī; they gave him the name Vakkalī. Therein, "misfortune" is a designation for the fault of transgression, blemish, black spot and so on. Because of being similar to a lump of refined gold, from which misfortune and fault have departed and gone away, by inserting the syllable "va," he is called Vakkalī. He, having come of age, having learnt the three Vedas, having attained accomplishment in the brahminical arts, having seen the Teacher, unsatisfied by the sight of the achievement of his physical body, went about together with the Teacher only. Thinking "Living in the midst of a house, I shall not always be able to see the Teacher," having gone forth in the presence of the Teacher, except for mealtime and the time for bodily functions, at the remaining times, wherever standing one was able to see the One of Ten Powers, steady in that, having abandoned other duties, he dwelt just looking at the Blessed One. The Teacher, waiting for the maturation of his knowledge, for a long time, while he went about merely seeing the physical form, without saying anything, then on another day - "What is there for you, Vakkali, in seeing this foul body? Whoever, Vakkali, sees the Teaching sees me. Whoever sees me sees the Teaching. For, Vakkali, one seeing the Teaching sees me," he said. Even when the Teacher spoke thus, the elder was unable to give up the sight of the Teacher and go elsewhere. Then the Teacher, thinking "This monk, without obtaining a sense of urgency, will not understand," on the day of entering the rains retreat - dismissed the elder saying "Go away, Vakkali." He, having been dismissed by the Teacher, being unable to stand in the Teacher's presence - thinking "What use is life to me, since I do not get to see the Teacher?" ascended to a precipitous place on the Vulture's Peak mountain. The Teacher, having known that circumstance of his - thinking "This monk, not obtaining encouragement from my presence, might destroy the decisive support for path and fruition," having shown himself, emitting a radiance -

Having spoken the verse, he stretched out his hand saying "Come, Vakkali." The elder, having produced powerful joy and pleasure thinking "The One of Ten Powers has been seen by me, and the invitation 'Come' has also been received," not knowing his own state of going, thinking "From where shall I go?" having sprung forward into the sky before the Teacher, while his first foot was still placed on the mountain, reflecting on the verses spoken by the Teacher, having suppressed the joy right there in the sky, attained arahantship together with the analytical knowledges - thus it has come in the Aṅguttara Commentary and in the Dhammapada Commentary.

But here it should be understood thus - Having been exhorted by the Teacher with the words beginning with "What is there for you, Vakkali," while dwelling at the Vulture's Peak, he established insight; because of the very powerful nature of his faith, the insight did not descend into the process. The Blessed One, having known that, having purified the meditation subject, gave it to him. He was again indeed unable to bring the insight to its culmination. Then, through deficiency of food, a wind illness arose in him; having known that he was being afflicted by the wind illness, the Blessed One, having gone there, asking -

He said. Having heard that, the elder -

He spoke four verses. Their meaning has been stated in the commentary on the verses of the Elders. Thus the elder, having aroused zeal in insight, attained arahantship.

28. He, having attained arahantship, having remembered his former deed, filled with joy, making known his former conduct, his life history, said beginning with "A hundred thousand from now." Therein, "from now" means below the auspicious cosmic cycle in which Kakusandha and others arose, at the summit of a hundred thousand cosmic cycles - this is the meaning.

29. "With a face like a lotus" means with a face resplendent like a fully blown lotus. "With lotus-petal eyes" means with eyes similar to the petals of a white lotus flower - this is the meaning.

30. "Like the supreme fragrance of a lotus" means the foremost in lotus fragrance - this is the meaning.

31. "Like an eye to the blind" means similar to an eye for beings deprived of sight; through the teaching of the Dhamma, he is the giver of the eye of wisdom and other eyes to all beings - this is the meaning. "Of peaceful appearance" means of peaceful intrinsic nature and peaceful deportment. "A treasure of virtues" means a treasure of virtues, one who is the repository for the entire collection of all virtues - this is the meaning. "A mine of compassion and wisdom" means a mine, a support, for compassion, which is reckoned as the stirring of the mind of the good, and for wisdom that discerns by weighing what is beneficial and what is harmful.

32. "Honoured by Brahmā gods, titans, and deities" means honoured and venerated by Brahmās and by titans and by gods - this is the meaning.

33. "With sweet voice" means the connection is: pleasing all the people with a voice sweet as the cry of the Indian cuckoo. "He praised his own disciple" means he praised his own disciple through sweet teaching of the Dhamma; the meaning is he offered praise.

34. "Intent on faith" means inclined towards, established in the Dispensation through the faith of believing - this is the meaning. "Eager for seeing me" means occupied in seeing me, quite given to it.

35. "I delighted in that state" means I delighted in that state next to the condition of being inclined through faith; the meaning is "I wished, I aspired."

40. "Wearing a polished yellow robe" means clothed in a smooth gold-coloured garment - this is the meaning. "With limbs adorned with golden ornaments" means with body decorated with golden waist-bands - this is the meaning.

47-48. "Delicate as fresh butter" means with soft, tender hands and feet like fresh butter. "Soft as a newly sprouted leaf" means soft like the tender leaf of an asoka sprout - this is the meaning. "Frightened by fear of a goblin" means then a certain female goblin, a demoness, frightened and terrified me, such a young boy, with fear - this is the meaning. Then at the feet of the great sage, the Perfectly Self-awakened One, they laid me down to sleep. The connection is: with dejected minds, with frightened hearts, my mother and father said: "We give this child to you, may you be his refuge and support, O protector, O leader."

49. "Then he received me" means: that Blessed One, then, at that time when my mother gave me, with a hand that was webbed, endowed with a net, marked with the wheel characteristic and so on, with a soft and tender palm, with a soft, pure palm of the hand, he took hold of me - this is the meaning.

52. "Arisen from all perfections" means arisen, born from all perfections beginning with the perfection of giving. "With excellent blue eyes" means born from the accumulation of merit, possessing excellent blue eyes. "Strewn with all beauty" means strewn, become dense with all beautiful colour and shape - the form of the Blessed One's hands, feet, head and so on - having seen this is the meaning; "unsatisfied I dwell" - this is the connection.

61. "Then me, the one who had reached the end of conduct" means at that time when I had attained arahantship, one who had reached the end of the fifteen qualities of conduct beginning with morality, one who had reached the final goal, one who fulfils - this is the meaning. "Maraṇantago" is also a reading. The meaning is one who has reached the end of that death, Nibbāna. The connection is "he declared foremost among those resolved in faith." Then the Teacher, seated in the midst of the community of monks, "This is the foremost, monks, of my disciples among those resolved in faith, that is to say, Vakkalī" - thus he established me in the foremost position - this is what has been said. The remainder is easily understood.

The commentary on the life history of the Elder Vakkali is complete.

3.

Commentary on the Life History of the Elder Mahākappina

The life history of the Venerable Elder Kappina beginning with "The Conqueror named Padumuttara." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, having been reborn in a family home in the city of Haṃsavatī, having attained discretion, while hearing the teaching of the Teaching in the presence of the Teacher, having seen a certain monk established by the Teacher in the foremost position among exhorters, having performed the preparatory action, he aspired to that position of rank.

He, having done wholesome deeds there for as long as life lasted, wandering in the round of rebirths among gods and humans, having been reborn in the house of the chief weaver in a certain weavers' village not far from Bārāṇasī, at that time about a thousand Individually Enlightened Ones, having dwelt for eight months in the Himalayas, dwell for the four rainy season months in the countryside. They, on one occasion, having descended not far from Bārāṇasī, sent eight Individually Enlightened Ones to the king's presence, saying "Request manual labour for the purpose of making lodgings." At that time, however, the king had a ploughing festival. He, having heard "Individually Enlightened Ones, it is said, have come," having gone out, having asked the reason for their coming, having said "Today, venerable sirs, there is no opportunity; tomorrow is our ploughing festival; I shall do it on the third day," entered without even inviting the Individually Enlightened Ones. The Individually Enlightened Ones departed, saying "We shall enter another village."

At that time, the wife of the chief weaver, going to Bārāṇasī on some business, having seen those Individually Enlightened Ones, having paid homage, asked "Why, venerable sirs, have the noble ones come at an improper time?" They told her from the beginning. Having heard that, the woman, accomplished in faith and accomplished in higher intelligence, invited them saying "Tomorrow, venerable sirs, accept our almsfood." "We are many, sister." "How many, venerable sirs?" "About a thousand, sister." "Venerable sirs, about a thousand of us dwell in this village; each one will give almsfood to each one; please consent to the almsfood; I myself shall have a dwelling place made for you," she said. The Individually Enlightened Ones consented.

She, having entered the village, proclaimed - "Mothers and fathers, I, having seen about a thousand Individually Enlightened Ones, invited them; prepare a sitting place for the noble ones; prepare rice gruel, meals, and so on." Having had a pavilion built in the middle of the village, having had seats prepared, on the following day, having had the Individually Enlightened Ones seated, having served them with superior solid and soft food, at the conclusion of the meal, having taken all the women in that village, together with them having paid homage to the Individually Enlightened Ones, having received their promise for the purpose of dwelling for three months, she again proclaimed in the village - "Mothers and fathers, let one man from each family, having taken adzes, hatchets, and so on, having entered the forest, having brought building materials, make a dwelling place for the noble ones." The villagers, having heard her very words, each one making one each, together with night-quarters and day-quarters, having completed a thousand hermitages, attended upon the Individually Enlightened One who had come to their own respective hermitages, saying "I shall attend attentively, I shall attend attentively." She, at the time of completing the rains retreat, having encouraged them saying "Prepare robe-cloths for the Individually Enlightened Ones who have completed the rains retreat in your own respective hermitages," had a robe worth a thousand given to each one. The Individually Enlightened Ones, having finished keeping the rains retreat, having given the thanksgiving, departed. The villagers too, having performed this meritorious action, having passed away from there, having been reborn in the Tāvatiṃsa god realm, became known as the Group Deities.

They, having experienced divine success there, in the time of the perfectly Self-awakened One Kassapa, were reborn in householders' homes. Formerly, the chief weaver became the son of the chief householder. And his wife was the daughter of a certain chief householder. The wives of the rest were the daughters of the remaining householders; all those women too, having come of age, going to other families, went to the houses of those very same ones. Then one day, when the hearing of the Teaching was proclaimed at the monastery, having heard "The Teacher will teach the Teaching," all those householders too went to the monastery together with their wives, saying "We shall hear the Teaching." At the moment they entered the middle of the monastery, rain fell. Those who had monks dependent on their families, or relatives such as novices and so on, they entered their residential cells. But they, due to the absence of such persons, being unable to enter anywhere, stood right in the middle of the monastery. Then the chief householder said to them - "See, friends, our predicament; sons of good family should indeed be ashamed by this much." "Sir, what shall we do?" "We have reached this predicament due to the absence of a place of familiarity; let us all collect wealth and build a residential cell." "Good, sirs" - the chief one gave a thousand. The rest five hundred each. The women two hundred and fifty each. They, having brought that wealth, had a great residential cell built, named for the purpose of the Teacher's dwelling, surrounded by a thousand pinnacled buildings. Due to the greatness of the new construction work, when the wealth was insufficient, they gave again half each from the previously given wealth. When the residential cell was completed, holding a monastery festival, having given a great gift for seven days to the Community of monks headed by the Buddha, they prepared robes for twenty thousand monks.

But the wife of the chief householder, standing by her own wisdom, not acting the same as them but doing excessively more, thinking "I shall venerate the Teacher," having taken a basket of anoja flowers together with a cloth worth a thousand, of the colour of anoja flowers, having venerated the Teacher with anoja flowers, having placed that cloth at the feet of the Teacher, she made the aspiration: "Venerable sir, in whatever place I am reborn, may my body be of the colour of anoja flowers only, and may my name be Anojā." The Teacher gave the thanksgiving, saying "May it be so." They all, having remained as long as life lasted, having passed away from there, were reborn in the heavenly world. They, in this arising of a Buddha, having passed away from the heavenly world, the chief one, having been reborn in a royal family in the city of Kukkuṭavatī, having attained discretion, was King Mahākappina by name. The rest were reborn in ministers' families. The wife of the chief one was reborn in a royal family in the city of Sākala in the country of Madda; her body was of the colour of anoja flowers only, and therefore they gave her the name Anojā. She, having come of age, having gone to the house of King Mahākappina, was well known as Queen Anojā.

The remaining women too, having been reborn in ministers' families, having come of age, went to the houses of those very ministers' sons. They all experienced success similar to the king's success. For when the king, adorned with ornaments, having mounted an elephant, went about, then too they went about in the same way. When he went about by horse or by chariot, they too went about in the same way. Thus they, having come together, by the power of merit performed together, experienced success together. Now the king had five horses only: Vāla, Vālavāhana, Puppha, Pupphavāhana, and Supatta. Among those, the king himself rode the horse Supatta, and gave the other four to horsemen for the purpose of bringing messages. The king, having fed them right early, sent them saying "Go, my good men, having wandered two or three yojanas, having heard of the arising of a Buddha or the Teaching or the Community, inform me of a happy message." They, having gone out through the four gates, having wandered two or three yojanas, not having obtained any message, returned.

Then one day the king, having mounted Supatta, surrounded by a thousand ministers, while going to the park, having seen about five hundred merchants who appeared weary entering the city, thinking "These are weary from the journey; surely from their presence I shall hear one good message," having had them summoned, asked "From where have you come?" "There is, Sire, a city named Sāvatthī at the end of two thousand yojanas from here; we have come from there." "But has any message arisen in your region?" "Sire, there is nothing else; a Perfectly Self-awakened One has arisen." The king, at that very moment, his body pervaded with powerful rapture, being unable to observe anything, having waited a moment, then asked "Dear ones, what are you saying?" "A Buddha, Sire, has arisen." The king, having waited in the same way for the second and third time too, on the fourth occasion, having asked "What are you saying, dear ones?" when it was said "A Buddha has arisen," having said "Dear ones, I give you a hundred thousand for hearing a happy message," asked "Is there any further message, dear ones?" "There is, Sire, the Teaching has arisen." The king, having heard that too, having waited three times in the former manner, on the fourth occasion, when it was said "The Teaching has arisen" - Having said "Here too I give you a hundred thousand," asked "Is there any further message, dear ones?" "There is, Sire, the Community has arisen." The king, having heard that too, having waited in the same way three times, on the fourth occasion, when it was said "The Community has arisen" - Having said "Here too I give you a hundred thousand," having looked at the thousand ministers, asked "Dear ones, what shall we do?" "Sire, what will you do?" "I, dear ones, having heard 'A Buddha has arisen, the Teaching has arisen, the Community has arisen,' shall not turn back again; having gone with reference to the Blessed One, I shall go forth in his presence." "We too, Sire, shall go forth together with you." The king, having had letters inscribed on a golden slab, having given it to the merchants, said "Give this to the queen named Anojā; she will give you three hundred thousand. And you should say to her thus: 'The king's sovereignty, it seems, has been relinquished to you; enjoy the success as you please.' But if she asks 'Where is your king?' you should inform her: 'Having said "I shall go forth with reference to the Teacher," he has gone.'" The ministers too sent a message in the same way to their own respective wives. The king, having dismissed the merchants, having mounted his horse, surrounded by a thousand ministers, departed at that very moment.

The Teacher too, on that day, towards the break of dawn, surveying the world, having seen King Mahākappina together with his retinue, thought: "This Mahākappina, having heard from the merchants the news of the arising of the Three Jewels, having honoured their words with three hundred thousand, having abandoned the kingdom, surrounded by a thousand councillors, desirous of going forth with reference to me, will depart tomorrow. He, together with his retinue, will attain arahantship together with the analytical knowledges; I shall go out to meet him." On the following day, like a universal monarch going out to meet a minor village headman king, having taken the bowl and robes by himself, having gone out to meet them along a path of two thousand yojanas, on the bank of the river Candabhāgā, at the foot of a banyan tree, having emitted the six-coloured Buddha rays, he sat down. The king too, while coming, having reached a certain river, asked "What is the name of this one?" "It is called Aparacchā, Sire." "What is its extent, dear ones?" "A league in depth, two leagues in breadth, Sire." "But is there here a boat or a raft?" "There is not, Sire." "While we look for boats and so on, birth brings us to ageing, ageing to death. I, having become free from doubt, have gone forth with reference to the Three Jewels; by their power, 'may this water not be like water' - having reflected on the virtues of the Triple Gem, recollecting the virtues of the Buddha thus 'Thus indeed is the Blessed One: the Worthy One, the Perfectly Self-awakened One,' together with his retinue, with a thousand horses, he rushed onto the surface of the water. The Sindh horses rushed forward as if on a flat rock. The tips of their hooves did not even get wet.

He, having crossed over that, going ahead, having seen yet another river, asked "What is the name of this one?" "It is called Nīlavāhā, Sire." "What is its extent?" "Both in depth and in breadth, half a yojana, Sire." The remainder is just as before. But having seen that river, recollecting the recollection of the Teaching thus "Well proclaimed by the Blessed One is the Teaching," he rushed forward. Having crossed over that too, going on, having seen yet another river, he asked "What is the name of this one?" "It is called Candabhāgā, Sire." "What is its extent?" "Both in depth and in breadth, a yojana, Sire." The remainder is just as before. But having seen that river, recollecting the recollection of the Community thus "The Community of the Blessed One's disciples is practising well," he rushed forward. Having crossed over that river too, going on, having seen the six-coloured Buddha rays that had issued forth from the Teacher's body illuminating the branches, boughs, and leaves of the banyan tree, he thought - "This light is indeed not of the moon, nor of the sun, nor of any one among the gods, Māra, brahmins, supaṇṇas, and serpents. Surely I, coming with reference to the Teacher, must have been seen by the Perfectly Self-awakened One." He, at that very instant, having descended from the horse's back, with body bent, following the rays, having approached the Teacher, as if plunging into red arsenic dye, entered within the Buddha's rays. He, having paid homage to the Teacher, sat down to one side together with the thousand councillors. The Teacher gave them a progressive discourse. At the conclusion of the teaching, the king together with his retinue became established in the fruition of stream-entry.

Then all, having risen, requested the going forth. The Teacher, reflecting "Will bowls and robes created by supernormal power come for these sons of good family?" thought: "These sons of good family gave a thousand robes to a thousand Individually Enlightened Ones; in the time of the Buddha Kassapa, they gave twenty thousand robes to twenty thousand monks too. It is not wonderful that bowls and robes created by supernormal power should come for these sons of good family." Having known this, having stretched out his right hand, he said: "Come, monks, live the holy life for the rightly making an end of suffering." They, at that very instant, bearing the eight requisites, having become like elder monks of sixty rains retreats, having risen up into the sky, having descended, having paid homage to the Teacher, sat down to one side.

Those merchants, having gone to the king's palace, having reported to the queen the message sent by the king, when the queen said "Let them come," having entered, they stood to one side. Then the queen asked them - "Dear ones, for what reason have you come?" "We have been sent by the king to your presence; please give us three hundred thousand." "You speak much, sirs; what was done by you in the king's presence, in what matter was the king pleased that he has so much wealth given to you?" "Queen, nothing else was done; but we reported one message." "But is it possible, dear ones, to tell that to me too?" "It is possible, queen." Having rinsed her mouth with a golden water-vessel, they said "Queen, a Buddha has arisen in the world." She too, having heard that, with her body suffused with joy, thrice not being able to perceive anything, on the fourth occasion, having heard "A Buddha has arisen," said "What, dear ones, was given by the king for this word?" "A hundred thousand, queen." "Dear ones, what was done by the king was unsuitable, giving you a hundred thousand upon hearing such a message. I give you three hundred thousand as my gift for the destitute. Was anything else reported by you?" They, saying "this and that," reported the other two messages as well. The queen, in the former manner itself, thrice on each occasion not being able to perceive anything, on each fourth occasion gave three hundred thousand for each. Thus they obtained in all twelve hundred thousand.

Then the queen asked them - "Where is the king, dear ones?" "Queen, the king, having said 'I shall go forth with reference to the Teacher,' has gone." "What message was given to me by him?" "All your sovereignty, it seems, has been relinquished to you; 'You should enjoy the success as you please.'" "But where are the ministers, dear ones?" "They too have gone together with the king, saying 'We shall go forth,' queen." She, having summoned their wives, said "Mothers, your husbands have gone together with the king, saying 'We shall go forth'; what will you do?" "But what message was sent by them to us, queen?" "Their own success, it seems, has been relinquished to you by them; 'You should enjoy the success as you please.'" "But what will you do, queen?" "Our king, while standing right there on the road, having venerated the Three Jewels with three hundred thousand, having abandoned success like a lump of spittle, went forth saying 'I shall go forth.' By me too, having heard the message of the Three Jewels, they have been venerated with nine hundred thousand. And indeed this so-called success is not suffering for the king alone; it is suffering for me too. Who, having steadied himself on his knees on the ground, will take with his mouth a lump of spittle discarded by the king? I have no need of success; I shall go forth with reference to the Teacher." "Queen, we too shall go forth together with you." "If you are able, good!" "We are able, queen." "If so, come!" Having had a thousand chariots harnessed, having mounted a chariot, having departed together with them, on the road, having seen the first river, having asked just as the king had first been asked, having asked likewise, having heard all the news, having said "Look at the path traversed by the king," when it was said "We do not see the footprints of the Sindh horses," she thought "The king, having made a declaration of truth 'I have gone forth with reference to the Three Jewels,' must have gone having recollected the virtues of the Three Jewels. I too have gone forth with reference to the Three Jewels; by their power, may this water not be like water" - recollecting the virtues of the Three Jewels, she drove the thousand chariots forward. The water became like a flat rock; only the tips of the wheels got wet. By this very means they crossed the other two rivers as well.

The Teacher, having known of their arrival, determined that they would not see their own husbands, the monks, seated near him. The queen too, coming along, having seen the rays issuing forth from the Teacher's body, having thought in the same way, having approached the Teacher, having paid homage, standing to one side, asked - "Venerable sir, King Mahākappina, having departed with reference to you, has gone; where now is he? Show him to us." "Sit down for now; you will see him right here." They all, full of mirth, thinking "Seated right here, it seems, we shall see our husbands," sat down. The Teacher gave a progressive discourse. Queen Anojā, at the conclusion of the teaching, together with them, attained the fruition of stream-entry. The Elder Mahākappina, having heard the teaching of the Teaching being taught to them, together with his retinue, attained arahantship together with the analytical knowledges. At that moment the Teacher showed them those monks. For if, at the very moment of their arrival, they had seen their own husbands wearing the orange robe and with shaven heads, their minds would not have become fully focused; it would not have been possible to produce path and fruition. Therefore, from the time when they were established in unshakeable faith, he showed them those monks who had attained arahantship. They too, having seen them, having paid homage with the fivefold prostration, having said "Venerable sirs, the task of your going forth has reached its summit," having paid homage to the Teacher, standing to one side, requested the going forth.

When this was said, the Teacher thought of the coming of the elder nun Uppalavaṇṇā. She, at the very moment of the Teacher's thought, having come through space, having taken all those women, having led them through space to the nuns' quarters, gave them the going forth. They all, before long, attained arahantship. The Teacher, having taken the thousand monks, went through space to Jeta's Grove. There the Venerable Mahākappina, in the night-quarters and so on, went about uttering the inspired utterance "Oh, what happiness! Oh, what happiness!" The monks reported to the Blessed One - "Venerable sir, Mahākappina goes about uttering the inspired utterance 'Oh, what happiness! Oh, what happiness!' He utters it, I think, referring to his own happiness of kingship." The Teacher, having had him summoned - "Is it true, Kappina, that you uttered an inspired utterance referring to sensual happiness?" "The Blessed One, venerable sir, knows whether I uttered referring to that or uttered referring to something else." Then the Teacher - "No, monks, my son does not utter an inspired utterance referring to sensual happiness and the happiness of kingship; but in my son, practising the Teaching, there arises what is called joy in the Teaching; he uttered the inspired utterance referring to the Deathless, the great Nibbāna" - having made the connection, teaching the Teaching, spoke this verse -

Then one day the Teacher addressed the monks - "Does Kappina, monks, teach the Teaching to the monks?" "He dwells living at ease, venerable sir, devoted to pleasant abiding in the present life, and does not give even a mere exhortation." The Teacher, having had the elder summoned - "Is it true, Kappina, that you do not teach even a mere exhortation to your pupils?" "True, Blessed One." "Brahmin, do not do thus; from today onwards teach the Teaching to the monks who have come to you." "Good, venerable sir," the elder, having accepted the Blessed One's word with bowed head, by a single exhortation alone established a thousand ascetics in arahantship. Therefore the Teacher, establishing his own disciples in successive positions, established him in the foremost position: "This is the foremost, monks, of my disciples among exhorters of monks, that is to say, Mahākappina."

66. Thus the elder, having attained the fruition of arahantship, having remembered his former deed, filled with joy, making known his former conduct, his life history, said beginning with "The Conqueror named Padumuttara." "Risen in the cloudless sky" means in the entire sky, risen, arisen, become well-known. "In the autumn sky" means in the autumn season, in the sky, "like the sun" means like the sun - this is the meaning.

70. "A judge then I was" means in the time of the Blessed One Padumuttara, he was a well-known teacher who sees the essential and sees the welfare. This is the meaning.

71. "Of the disciple who has done his duty" (sāvakassa katāvino) means of that Blessed One, "my mind" means my consciousness; the connection is: having heard the word of the disciple who was pleasing, who was delighting, who was an exhorter, who was proclaiming virtue, who was establishing in the foremost position, who had done his duty, who was devoted to the task of perseverance, pleasing my mind.

73. "With a gait like a swan" means one who walks like a swan. "With a voice like a swan and a drum" means one whose utterance is like the sound of a swan and the sound of a drum and kettledrum; the connection is: he says "behold this chief minister, monks."

74. "With hair standing on end" means well-risen body hair, hair with tips turned upwards, or uplifted mind. "With the colour of a rain-cloud" means having a colour similar to a pearl, with beautiful bodily radiance - this is the meaning. "With full shoulders" means complete shoulders. "With serene eyes and face" means with serene eyes and serene face - this is the meaning.

75. "Of one who has done his duty" means the connection is: he, this one, aspires to the state of a monk who has formed an aspiration and is established in the foremost position, with altruistic joy, with a delighted mind.

81. "Having instructed by the hundreds" means having instructed by means of the Teaching, righteously, by word, by way of reason - this is the meaning. "Near Bārāṇasī" means in a weavers' village near Bārāṇasī. "Born in the weaver caste" means born in a weaver's family, of the weaver caste - this is the meaning. The remainder is easily understood.

The commentary on the life history of the Elder Mahākappina is complete.

4.

Commentary on the Life History of the Elder Dabbamallaputta

In the fourth life history, the life history of the Venerable Elder Dabba the Mallian, beginning with "The Conqueror named Padumuttara." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, having been born as a merchant's son in the city of Haṃsavatī, was accomplished in wealth, devoted to the Teacher, while hearing the Teacher's teaching of the Teaching, having seen the Teacher establishing a certain monk in the foremost position among the appointers of lodgings, with a gladdened mind, having invited the Community of monks headed by the Buddha, having given a great gift for seven days, by the elapse of seven days, having fallen down at the feet of the Blessed One, he aspired to that position. The Blessed One too, having known that it would succeed, made the declaration. He, having done wholesome deeds for as long as life lasted, having passed away from there, having experienced divine success among the gods of Tusita and so on, having passed away from there, in the time of the Blessed One Vipassī, having been reborn in a certain family, through association with bad persons, even though knowing his disciple monk to be a Worthy One, he falsely accused him with what was untrue. He gave a milk ticket meal to the disciples of that very one. He, having performed meritorious deeds as long as life lasted, wandering in the round of rebirths among gods and humans, having experienced both kinds of success, in the time of Kassapa, the One of Ten Powers, having been reborn in a family home, having gone forth in the Dispensation at the final period, when the Blessed One had attained final Nibbāna, when an uproar had arisen in the whole world, seven monks who had gone forth, in a borderland province, in the midst of a forest, having ascended a certain mountain, saying "Let those with desire for life descend; let those free from attachment sit down," they threw down the ladder. The senior elder who was the giver of exhortation to them became a Worthy One within seven days. The elder next to him was a non-returner; the other five, of pure morality, having passed away from there, were reborn in the heavenly world. There, having experienced divine happiness for one interval between Buddhas, in this arising of a Buddha, Pukkusāti, Sabhiya, Bāhiya, and Kumārakassapa - these four were reborn here and there. But this one was reborn in the city of Anupiya in the Mallan country. While he had not yet come forth from his mother's womb, his mother died. Then a certain person, having placed her body on a funeral pyre for the purpose of cremation, having taken the boy who had fallen among the timber, had him nursed. Because of having fallen among the timber, he became well known as Dabba the Mallian. Afterwards, by the force of former accumulations, he went forth. He, devoted to the meditation subject, before long attained arahantship together with the analytical knowledges.

Then the Teacher, by virtue of his impartiality and his being endowed with power, appointed him to the preparation of lodgings for the monks and the allocation of meals. And the entire community of monks approved of him. That has come in the Khandhaka of the Vinaya itself. Afterwards the elder allotted the ticket meal of a certain excellent ticket-meal donor to the monks Mettiya and Bhūmajaka. They, full of mirth, became filled with enthusiasm, thinking "Tomorrow we shall eat a meal of mung bean ghee mixed with honey." But that lay follower, having heard that their turn had come, commanded the female slave - "Woman, whatever monks come here tomorrow, serve them with porridge of broken rice with vinegar as a second." She too, in just the same way, having caused those monks who had come to sit down at the entrance of the porch, fed them. Those monks, displeased, crackling with anger, having bound resentment towards the elder, thinking "He is the very one who urged the donor of sweet meals to have unsweet food given to us," sat down afflicted and unhappy. Then a nun named Mettiyā asked "Why, venerable sirs, are you unhappy?" They said "Sister, why do you look on with indifference while we are being harassed by Dabba the Mallian?" "What, venerable sirs, can be done by me?" "Impute a fault to him." She made false accusations against the elder here and there. Having heard that, the monks reported it to the Blessed One. Then the Blessed One, having had Dabba the Mallian summoned - asked "Is it true, Dabba, that you mated with the nun Mettiyā?" "As the Blessed One knows me, venerable sir." "Indeed, Dabba, the wise do not extricate themselves thus. Tell whether you are a doer or a non-doer." "I am innocent, venerable sir." The Blessed One - said "Having removed the nun Mettiyā, question those monks." The monks headed by the Elder Upāli, having expelled that nun from the Order, having questioned the monks Mettiya and Bhūmajaka, when it was said by them "That nun was urged by us," reported the matter to the Blessed One. The Blessed One laid down the rule of an offence entailing initial and subsequent meetings of the Community on a groundless charge for the monks Mettiya and Bhūmajaka.

Now at that time, the Elder Dabba, assigning lodgings for the monks, sending monks of the same group to the eighteen great monasteries in the vicinity of the Bamboo Grove monastery, in the night-time, in the darkness, having lit a lamp with his finger, by that very light he sent the monks who had no supernormal power. Thus, when the elder's function of assigning lodgings and allocating meals had become well-known, the Teacher, in the midst of the noble company, establishing the Elder Dabba in a successive position, "This is the foremost, monks, of my disciples who are monks, of the appointers of lodgings, that is to say, Dabba the Mallian" - established him in the foremost position.

108. The elder, having remembered his former deed, filled with joy, making known his former conduct, his life history, said beginning with "The Conqueror named Padumuttara." All that is just the meaning already stated below. Ninety-one cosmic cycles from now, the Leader named Vipassī arose in the world - this is the connection.

125. "With a malicious mind" means with a corrupted mind, a mind not devoted through association with the unwholesome - this is the meaning. "I blamed the disciple of that" means I blamed the disciple of that Blessed One who had eliminated the mental corruptions, I placed a not factual utterance upon him, I made a false accusation - this is the meaning.

132. "Drums" means drums designated as dundubhi, because of making the sound "dundu". "Resounded" means they made sound. "All around the thunderbolts" means from all directions, engaged in destruction and ruin, thus thunderbolts, the divine rods, frightful, burst forth - this is the connection.

133. "Meteors fell from the sky" means great masses of fire fell from space - this is the meaning. "And a comet appeared" means a great mass of fire together with a streak of smoke appears, can be seen - this is the meaning. The remainder is easily understood.

The commentary on the life history of the Elder Dabbamallaputta is complete.

5.

Commentary on the Life History of the Elder Kumārakassapa

In the fifth life history, the life history of the Venerable Elder Kumārakassapa, beginning with "A hundred thousand from now." It is said that this one, in the time of the Blessed One Padumuttara, was reborn in a brahmin family, having attained discretion, one day, while hearing the Teaching in the presence of the Teacher, having seen the Teacher establishing a certain monk in the foremost position among brilliant speakers, himself too aspiring to that position of rank, having made an aspiration, performing meritorious deeds conforming with that, having remained as long as life lasted, having passed away from there, wandering in the round of rebirths among gods and humans, having experienced both kinds of success, in the time of the Blessed One Kassapa, having been reborn in a family home, having gone forth in that Blessed One's Dispensation, having practised the ascetic duty, wandering only in fortunate destinations, having experienced divine happiness and human happiness, in this arising of a Buddha, was reborn in the womb of a certain millionaire's daughter in Rājagaha. It is said that she, even in the time of being a young girl, wishing to go forth, having entreated her mother and father, not obtaining the going forth, having gone to her husband's family, having conceived an embryo, not knowing that, thought "Having pleased my husband, I shall have him permit the going forth." She, pleasing her husband, said: "Master's son -

By such words and so on, showing the fault of the body, she pleased him.

She, permitted by her husband, not knowing her state of being pregnant, went forth among the nuns who sided with Devadatta. Having seen her state of being pregnant, the nuns asked Devadatta. He said "She is not a female ascetic." She, having gone to the presence of the Blessed One, saying "I have not gone forth with reference to Devadatta; I have gone forth with reference to the Blessed One," asked the One of Ten Powers. The Teacher had the Elder Upāli undertake the case. The Elder, having summoned the families dwelling in the city of Sāvatthī and the female lay follower Visākhā, judging before an assembly including the king, said "The embryo was obtained before; the going forth is without fault." Having heard that, the Teacher gave applause to the Elder, saying "Well determined is the legal case by Upāli."

That nun gave birth to a son resembling a golden image. King Pasenadi of Kosala, saying "The care of a child is an impediment for nuns," having given him to nurses, had him raised; they gave him the name Kassapoti. At a later time, having adorned him, having led him to the Teacher's presence, he gave him the going forth. But because he went forth in his youth, when the Blessed One said "Summon Kassapa, give this fruit or solid food to Kassapa," "To which Kassapa?" "To Kumārakassapa" - thus, because the name was so taken, and because he was the son raised by the king, even in his senior years he was known simply as Kumārakassapa.

He, from the time of going forth, does the work of insight, and learns the word of the Buddha. Then a Great Brahmā who, having practised the ascetic duty together with him on a mountain top, having become a non-returner, was reborn in the Pure Abodes, thinking "Having shown the opening for insight, I shall create the means for the arising of path and fruition," having prepared fifteen questions, told the Elder dwelling in the Blind Men's Grove "You should ask the Teacher these questions." Thereupon he asked those questions to the Blessed One. The Blessed One also answered him. The Elder, having learnt them in the very manner spoken by the Blessed One, having caused insight to take hold, attained arahantship.

150. He, having attained arahantship, having remembered his former deed, filled with joy, making known his former conduct, his life history, said beginning with "A hundred thousand from now." Therein, whatever is according to the method stated below and is of clear meaning, all that we shall not explain. We shall explain only the obscure terms.

169. "My mother, being pregnant" means my mother was heavy with child, pregnant, near to giving birth - this is the meaning.

173. "The body likened to an ant-hill" means the body is indeed like an ant-hill. Just as an ant-hill is full of holes large and small here and there, a dwelling place for house lizards, termites and so on, just so this body has nine openings and is constantly flowing - thus taught and made known by the Buddha, the Blessed One. Having heard that, my mind, not grasping, not leaving any remainder of the mental corruptions, was liberated from defilement, became established in arahantship - this is the meaning. Afterwards, having heard of his state of being a brilliant speaker of the Teaching to monks here and there, the Teacher established him in the foremost position thus: "This is the foremost, monks, of my disciples who are monks, of brilliant speakers, that is to say, Kumārakassapa."

The commentary on the life history of the Elder Kumārakassapa is complete.

6.

Commentary on the Life History of the Elder Bāhiya

In the sixth life history, the life history of the Venerable Elder Bāhiya of the Bark-cloth, beginning with "A hundred thousand from now." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, was reborn in a brahmin family, having attained accomplishment in the brahminical arts, complete in the branches of the Vedas, one day, having gone to the Teacher's presence, while hearing the Teaching, with a gladdened mind, having seen the Teacher establishing a certain monk in the foremost position among those of quick direct knowledge, wishing to attain that position, having given a great gift to the community of monks headed by the Buddha for seven days, by the elapse of seven days, having lain down at the feet of the Blessed One, he made the aspiration: "Blessed One, venerable sir, just as the monk whom you established in the foremost position among those of quick direct knowledge on the seventh day from now, so may I too in the future become the foremost of those of quick direct knowledge in the Dispensation of a certain Buddha." The Blessed One, having surveyed with the knowledge of future events, having known that it would succeed, declared: "In the future, having gone forth in the Dispensation of the Blessed One Gotama, he will be the foremost of those of quick direct knowledge." He, having performed meritorious deeds as long as life lasted, having passed away from there, having been reborn in the heavenly world, having experienced there the six sensual-sphere successes, again having experienced the successes of a universal monarch and so on among human beings in many hundreds of tens of millions of cosmic cycles, in the time of the Blessed One Kassapa, having been reborn in a certain family, when the Blessed One had attained final Nibbāna, having gone forth, when the Dispensation was declining, seven monks, having seen the transgression of the four assemblies, overcome with religious emotion, having entered the forest, thinking "Before the disappearance of the Dispensation occurs, we shall establish ourselves," having paid homage at the golden shrine, having seen a certain mountain there in the forest, having said "Let those with attachment to life turn back; let those free from attachment ascend this mountain," having tied a ladder, all of them, having climbed that mountain, having thrown down the ladder, practised the ascetic duty. Among them, the senior monk of the Community attained arahantship with the passing of one night. He, having chewed a betel-creeper wooden toothbrush at Lake Anotatta, having washed his face, having brought almsfood from Uttarakuru, said to those monks - "Friends, eat this almsfood." They said - "What, venerable sir, was such an agreement made by us: 'Whoever first attains arahantship, the rest shall consume the almsfood brought by him'?" "No indeed, friends." "If so, if we too, like you, produce a distinction, we shall bring it ourselves and eat it" - they did not wish.

On the second day, the second elder, having become a non-returner, having brought almsfood in the same way, invited the others. They said thus: "But, friends, was an agreement made: 'Having not eaten the almsfood brought by the great elder, we shall eat that brought by the next senior elder'?" "No indeed, friends." "This being so, we too, like you, having produced a distinction, being able to eat by our own manly effort, shall eat" - they did not wish. Among them, the elder who had attained arahantship attained final Nibbāna; the second, a non-returner, was reborn in the Brahma world; the other five, being unable to produce a distinction, having withered, having died on the seventh day, were reborn in the heavenly world. There, having experienced divine happiness, in this arising of a Buddha, having passed away from there, they were reborn among human beings. Among them, one became King Pukkusāti, one Kumārakassapa in Takkasilā in the Gandhāra country, one Bāhiya of the Bark-cloth, one Dabba the Mallian, one the wandering ascetic Sabhiya. Among them, this Bāhiya of the Bark-cloth, having been reborn in a merchant family at the port of Suppāraka, having attained accomplishment in the merchant's trade, was of great riches and great wealth. He, having boarded a ship together with merchants going to Suvaṇṇabhūmi, going to a foreign country, having travelled for a few days, when the ship was wrecked, when the rest had become food for fish and turtles, he alone remaining, having taken hold of a plank, striving, on the seventh day reached the shore of the port of Suppāraka. He had no inner robe or outer robe. He, not seeing anything else, having wrapped dry sticks and twigs with strips of bark, having dressed and put on a robe, having taken a bowl from a temple, went to the port of Suppāraka. People, having seen him, having given rice gruel, meals and so on, esteemed him thinking "This is a Worthy One." He, when cloths were brought to him, having rejected them thinking "If I wear an inner robe or put on an outer robe, my material gain and honour will decline," put on only bark garments.

Then, when he was being esteemed by many as "A Worthy One, a Worthy One," this reflection arose in his mind: "Those who in the world are Worthy Ones or have attained the path of arahantship - I am one of them." He, by that fixed course, earned his living through scheming.

In the Dispensation of Kassapa, the One of Ten Powers, when seven persons, having ascended the mountain, were practising the ascetic duty, one, having become a non-returner, having been reborn in the Pure Abode Brahma world, surveying his own Brahmā success, reflecting upon the place from which he had come, having seen the place where they had ascended the mountain and practised the ascetic duty, reflecting upon the place of rebirth of the rest, having known the state of one having attained final Nibbāna and the state of the other five having been reborn in the sensual-sphere heavenly world, he reflected upon them from time to time. Reflecting "But at this time, where indeed are they?", having seen Bāhiya of the Bark-cloth dwelling near the port of Suppāraka, making his livelihood through scheming, he thought "Ruined indeed is this fool! Formerly, while practising the ascetic duty, through exceedingly superior conduct, not having eaten even the almsfood brought by the Worthy One, now for the sake of his belly, though not worthy, having claimed arahantship, he wanders about deceiving the world. He does not know of the arising of the One of Ten Powers. I shall go, having stirred him with religious emotion, I shall make him know of the arising of a Buddha." In a moment, having descended from the Brahma world, at the port of Suppāraka, immediately after the night period, he appeared before Bāhiya of the Bark-cloth face to face. He, having seen a light at his own dwelling place, having gone outside, having seen the Great Brahmā, having raised his joined palms, asked "Who are you?" "I am your former companion. Having attained the fruition of non-returning, I was reborn in the Brahma world. The most senior of us all, having become a Worthy One, attained final Nibbāna. But you, five persons, were reborn in the heavenly world. Now I, having seen you making your livelihood through scheming in this place, have come to tame you." Having said this, he stated this reason - "You are indeed not a Worthy One, Bāhiya, nor have you attained the path of arahantship. You do not even have the practice by which you would be a Worthy One or would have attained the path of arahantship." Then, having told him of the arising of the Teacher and of his dwelling at Sāvatthī, having dismissed him saying "Go to the Teacher's presence," he went to the Brahma world itself.

But Bāhiya, having looked up at the Great Brahmā speaking while standing in the sky, thought - "Alas, a weighty deed has been done by me! I thought 'I am a Worthy One' though unworthy, and this one says to me 'You are not a Worthy One, nor have you attained the path of arahantship.' Is there indeed another Worthy One in the world?" Then she asked her - "Then who now in the world with its gods are Worthy Ones or have attained the path of arahantship?" Then the deity told him - "There is, Bāhiya, in the northern districts a city named Sāvatthī. There that Blessed One is dwelling now, the Worthy One, the Perfectly Self-awakened One. For that Blessed One, Bāhiya, is a Worthy One and teaches the Teaching for arahantship." Bāhiya, having heard the deity's talk in the night-time, with an agitated mind, at that very moment having departed from Suppāraka, went to Sāvatthī in the spending of one night; and while going, by the power of the deity and by the power of the Buddha, having traversed the road of one hundred and twenty yojanas, he arrived at Sāvatthī. At that moment the Teacher had entered Sāvatthī for almsfood. He, having entered Jeta's Grove, asked several monks who were walking up and down in the open air - "Where is the Teacher at present?" The monks, having said "He has entered Sāvatthī for almsfood," asked "But where have you come from?" "I have come from Suppāraka." "When did you depart?" "I departed yesterday in the evening time." "You have come from afar; sit down, having washed your feet and anointed them with oil, rest a little; when he has come, you will see the Teacher." "I, venerable sir, do not know the obstacle to life either of the Teacher or of myself; without standing or sitting down anywhere, in just one night I have come the road of one hundred and twenty yojanas; only after seeing the Teacher shall I rest," he said. He, having said thus, being in a hurry, having entered Sāvatthī, having seen the Blessed One walking with incomparable Buddha's glory, thinking "At long last indeed the Gotama, the Perfectly Self-awakened One, has been seen by me," from the place where he saw him onwards, having gone with body bent, having paid homage in the middle of the street with the fivefold prostration, having firmly grasped his ankles, said thus - "Let the Blessed One teach the Teaching, venerable sir, let the Fortunate One teach the Teaching, which would be for my welfare and happiness for a long time." Then the Teacher rejected him, saying "It is not the right time yet, Bāhiya, we have entered the inhabited area for almsfood."

Having heard that, Bāhiya requested again, "Venerable sir, for one wandering in the round of rebirths, edible food has never been obtained before; I do not know the obstacle to life either of you or of myself; let the Blessed One teach me the Teaching, venerable sir, let the Fortunate One teach the Teaching." The Teacher rejected him for the second time also in the same way. For thus it occurred to him - "From the time this one saw me, his entire body is continuously overwhelmed with joy; the force of powerful rapture, even having heard the Teaching, will not be able to penetrate it; let him first stand with neutral equanimity; and his disturbance too, having come the road of one hundred and twenty yojanas in just one night, would be powerful; let that too first be allayed." Therefore, having rejected him twice, being entreated for the third time, while standing right there in the middle of the street, he taught the Teaching in many ways by the method beginning with "Therefore, Bāhiya, you should train thus: 'In the seen there will be merely the seen.'" He, even while listening to the Teacher's Teaching, having exhausted all mental corruptions, attained arahantship together with the analytical knowledges.

178. He, at the very moment of attaining arahantship, having remembered his former deed, with pleasure arisen, making known his former conduct, his life history, said beginning with "A hundred thousand from now." That is of clear meaning since the method has been stated below. We shall make only an explanation of the obscure terms.

181. "Smiling reviewing" means reviewing that was born of complete pleasure, of juvenile beauty, exceedingly soft - this is the meaning.

182. "With limbs adorned with golden sacrificial threads" means the body with limbs adorned with golden thread sacrificial threads - this is the meaning. "With hanging copper-coloured lips like bimba fruit" means possessed of a pair of lips of red colour similar to hanging bimba fruit - this is the meaning. "A twice-born with even white sharp teeth" means with even teeth as if made even by rubbing with well-whetted sharp iron metal rubbing - this is the meaning.

183. "With face blossoming with joy" means having a face, a countenance, well opened out, expanded with joy, having a face like the surface of a mirror - this is the meaning.

184. "Of a monk of quick direct knowledge" means: of a monk able to know with distinction at the very moment of the teaching being disclosed - this is the meaning.

186. "I went to heaven as to my own dwelling" means I went to the heavenly world as to one's own house - this is the meaning.

196. "You do not know the path of means" means you were not one who knows the path that constitutes the means for the attainment of Nibbāna - this is the meaning.

200. "Of the Teacher, always the Conqueror" means always, at all times, the Conqueror, conquering, whose irritation is defeated, of the Teacher, the Perfectly Self-awakened One, "I shall see the spotless face," the face resembling the surface of a mirror, "I go forth to see" - this is the explanation. "I asked the brahmans where is the world's delight" means in what place is the Teacher who inspires confidence in the world - I, a monk, asked the brahmans - this is the meaning.

201. "Like a hare, quickly, eager to see the sage" means eager for seeing the sage, for seeing the Tathāgata, with zeal arisen, like a hare he quickly reaches - this is the meaning.

202. "Having gone quickly" means having gone swiftly. "For almsfood, without longing, without greed" means dependent on almsfood, without longing, with longing departed, without greed, free from craving.

203. "With eyes not wandering about" means not looking here and there - the connection is: they saw him wandering for almsfood in the excellent city of Sāvatthī. "Resembling an abode of splendour" means resembling a dwelling place of splendour - the beauty of the marks and features - similar to a blazing archway. "With a face that bears the brightness of the sun" means a shining face like the shining orb of the sun.

204. "For one lost on the wrong path" means for one gone astray on a contemptible path, on a road with danger, for one wrongly practising - be my refuge, be my support. "Gotama" - he addresses the Blessed One by his clan name.

218. "There the stars do not shine" means the medicinal star, the stars and so on that are shining, accomplished with bright radiance, do not shine, do not radiate. The remainder is of clear meaning. He, having thus made known his former conduct, his life history, at that very moment requested the going forth from the Blessed One. And when asked "Is your bowl and robes complete?" he said "Not complete." Then the Teacher, having said "If so, seek for a bowl and robes," departed. It is said that he, for twenty thousand years practising the ascetic duty, having said "It is proper for a monk, having obtained requisites by oneself, without looking to another, to consume them oneself," did not show kindness to even one monk with a bowl or a robe. Having known "Therefore a bowl and robes created by supernormal power will not arise for him," the Blessed One did not give the going forth by the "Come, monk" form. Even while he was seeking for a bowl and robes, collecting pieces of cloth from the rubbish heap, a non-human spirit bearing a former grudge, having possessed the body of a cow with a young calf, having struck him on the left thigh, brought him to the destruction of life. The Teacher, having walked for almsfood, having finished his meal, going out together with several monks, having seen Bāhiya's body fallen at the rubbish heap, commanded the monks: "Take, monks, this Bāhiya of the Bark-cloth; having stood at one house-gate, having had a small bed brought, having carried this body out from the city gate, having cremated it, having taken the relics, make a monument."

Those monks, having had a monument built for the relics on the highway, having approached the Teacher, reported the deed done by themselves. Then a discussion arose in the midst of the Community - "The Tathāgata had the cremation of the body performed by the community of monks, and having had the relics taken, had a shrine built. Which path was fully attained by him? Was he a novice or a monk?" The Teacher, making that the occasion, extends the teaching of the Teaching further thus: "Established, monks, is Bāhiya of the Bark-cloth in arahantship." And having told of his state of having attained final Nibbāna, he established him in the foremost position thus: "This is the foremost, monks, of my disciples who are monks of quick direct knowledge, that is to say, Bāhiya of the Bark-cloth."

Then the monks asked him - "You, venerable sir, say 'Bāhiya of the Bark-cloth has attained arahantship'; when did he attain arahantship?" "At the time of hearing my Teaching, monks." "But when, venerable sir, was the Teaching spoken to him by you?" "While walking for alms, having stood in the middle of the street." "Trifling, venerable sir, was the Teaching spoken by you while standing in the middle of the street; how did he produce such a distinction by so little?" Then the Teacher said to them: "Monks, do not think of my Teaching as 'little' or 'much.' For even many thousands of verses composed of unbeneficial terms are not better; but even one verse based upon what is beneficial is better" - having said this, having made the connection, teaching the Teaching, he spoke this verse -

At the conclusion of the teaching, there was the full realization of the teaching by eighty-four thousand living beings.

The commentary on the life history of the Elder Bāhiya is complete.

7.

Commentary on the Life History of the Elder Mahākoṭṭhika

In the seventh life history, the life history of the Venerable Elder Mahākoṭṭhika, beginning with "The Conqueror named Padumuttara." What is the origin? This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, having been reborn in a family of great wealth in the city of Haṃsavatī, having attained discretion, by the elapse of his mother and father, having established the household, living the household life, one day, at the time of the teaching of the Teaching by the Blessed One Padumuttara, having seen the residents of the city of Haṃsavatī with scents, garlands and so on in their hands, going to wherever the Buddha was, wherever the Teaching was, wherever the Community was, slanting towards that, sloping towards that, inclining towards that, having gone together with them, having approached the Blessed One, having seen the Teacher establishing a certain monk in the foremost position among those who had attained analytical knowledge, having thought "This one is the foremost of those who have attained analytical knowledge in this Dispensation. What if I too in the Dispensation of a Buddha become the foremost of those who have attained analytical knowledge just like this one," at the conclusion of the Teacher's teaching, when the assembly had risen, having approached the Blessed One, he invited him saying "Venerable sir, please accept almsfood at my house tomorrow." The Teacher accepted. He, having paid respect to the Blessed One, having circumambulated him keeping him on his right, having gone to his own dwelling, having decorated the sitting place for the Buddha and the community of monks for the whole night with scents, garlands and so on, having had solid and soft food prepared, after that night had passed, at his own dwelling, having fed the Teacher attended by a hundred thousand monks with a meal of fragrant rice accompanied by various rice gruel and sweet-meats, with lentil curry and vegetables, at the conclusion of the meal, he thought - "I aspire to a great position of rank. But it is not fitting for me to aspire to that position of rank having given a gift for just one day. Having given gifts for seven days in succession, I shall aspire." He, having given a great gift for seven days in just that manner, at the conclusion of the meal, having had the cloth storehouse opened, having placed the finest, subtle cloth sufficient for the three robes at the feet of the Buddha, and having given the three robes to the hundred thousand monks, having approached the Tathāgata, having said "Venerable sir, that monk who was established by you in the foremost position among those who have attained analytical knowledge at the summit of the seventh day from now, may I too, like that monk, having gone forth in the Dispensation of a Buddha who will arise in the future, become the foremost of those who have attained analytical knowledge," having lain down at the feet of the Teacher, he made the aspiration. The Teacher, having known that it would succeed, declared "In the future, at the summit of a hundred thousand cosmic cycles from now, a Buddha named Gotama will arise in the world; in his Dispensation your aspiration will succeed." He, having performed meritorious deeds there as long as life lasted, having passed away from there, having experienced divine success, wandered again and again among gods and humans.

Thus he, wandering in the round of rebirths among gods and humans, accumulating the accumulation of merit and knowledge in this and that existence, in this arising of a Buddha, was reborn in Sāvatthī in a wealthy brahmin family. They gave him the name "Koṭṭhika." Why did they give him such a name without taking the name of his mother or of his grandfather, great-grandfather and so on? It should be understood that they gave him a name true to its meaning, because by his own wisdom, through his cleverness in the branches of the Vedas, in logic and counter-logic, in vocabularies and rituals, in phonology and etymology, and in the whole of grammar, he went about threshing, pounding, and pricking with verbal daggers each and every person he encountered. He, having come of age, having learnt the three Vedas, having attained accomplishment in the brahminical craft, one day having gone to the Teacher's presence, having heard the Teaching, having gained faith, having gone forth, from the time of full ordination onwards, doing the work of insight, having attained arahantship together with the analytical knowledges, having become a master through practice in the analytical knowledges, fearless, whether approaching great elders and asking questions, or approaching the One of Ten Powers, he asked questions only about the analytical knowledges. Thus this elder, because of having formed an aspiration there and because of mastery through practice there, became the foremost of those who have attained analytical knowledge. Then the Teacher, making the Mahāvedalla Sutta the occasion, established him in the foremost position of those who have attained analytical knowledge: "This is the foremost, monks, of my disciples who are monks, of those who have attained analytical knowledge, that is to say, Mahākoṭṭhika."

221. He, at a later time, experiencing the bliss of liberation, filled with joy, making known his former conduct, his life history, said beginning with "The Conqueror named Padumuttara." All that is of clear meaning since the method has been stated below.

In "Thus indeed the Venerable Mahākoṭṭhika" - here "sudaṃ" is an indeclinable particle used in illustration. "Venerable" (āyasmā) is a term of respect, just as that regarding "the Venerable Mahāmoggallāna."

The commentary on the life history of the Elder Mahākoṭṭhika is complete.

8.

The Commentary on the Life History of the Elder Uruvelakassapa

In the eighth life history, the life history of the Venerable Elder Uruvelakassapa, beginning with "The Conqueror named Padumuttara." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, having been reborn in a family home, having come of age, having heard the Teaching in the presence of the Teacher, having seen the Teacher establishing a certain monk in the foremost position among those with a great retinue, himself too aspiring to that position of rank, having given a great gift, he made an aspiration. And the Blessed One, having seen that there was no obstacle for him, declared: "In the future he will be the foremost of those with a great retinue in the Dispensation of the Buddha Gotama." He, having performed meritorious deeds there as long as life lasted, having passed away from there, wandering in the round of rebirths among gods and humans, at the summit of ninety-two cosmic cycles from now, was reborn as a half-brother of the Blessed One Phussa; he also had two other younger brothers. All three of them, having invited the community of monks headed by the Buddha, having venerated with the supreme homage, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, even before the arising of our Blessed One, having become three brothers in a brahmin family in Bārāṇasī, reborn, all three by clan were named Kassapa thus. All three of them, having come of age, learnt the three Vedas. Of them, the eldest brother had five hundred young men as retinue, the middle one three hundred, and the youngest two hundred; they, examining the substance in their own texts, seeing only benefit pertaining to the present life, chose the going forth. Among them, the eldest brother, together with his retinue, having gone to Uruvelā, having gone forth in the going forth of sages, became known as Uruvelakassapa; the middle one, having gone forth at the bend of the river Ganges, became known as Nadīkassapa; the youngest, having gone forth at Gayāsīsa, became known as Gayākassapa. Thus, while they, having gone forth in the going forth of sages, were dwelling here and there, after the elapse of many days, our Bodhisatta, having gone forth in the great renunciation, having penetrated omniscient knowledge, having gradually set in motion the wheel of the Teaching, having established the elders of the group of five in arahantship, having trained the fifty-five companions headed by the son of good family Yasa, having sent off sixty Worthy Ones saying "Wander, monks, on a journey," having trained the thirty of the Bhadda group, having gone to the dwelling place of Uruvelakassapa, having entered the fire room for the purpose of dwelling, there, by three and a half thousand wonders beginning with the taming of the serpent, having trained Uruvelakassapa together with his retinue, he gave him the going forth. The procedure of his going forth and the performance of the wonder of supernormal power - all will become evident in the commentary on the life history of Nadīkassapa. Having heard of his state of having gone forth, the other two brothers too, together with their followings, having come, went forth in the presence of the Teacher. All of them, bearing bowls and robes created by supernormal power, were "Come, monk" ones. The Teacher, taking that thousand ascetics, having gone to Gayāsīsa, seated on a flat rock, established them all in arahantship by the teaching of the Discourse on the Burning.

251. He, having thus attained arahantship, filled with joy, making known his former conduct, his life history, said beginning with "The Conqueror named Padumuttara." We shall explain only the obscure terms.

268. "And he, having destroyed all darkness" means that Blessed One Phussa, having demolished the darkness of mental defilements beginning with lust, hate and delusion. "Having disentangled the great tangle" means having disentangled, having broken through, having split open the greatly entangled tangle of the groups of mental defilements numbering one thousand five hundred beginning with craving and conceit - this is the meaning. "Including the gods" means together with the world of the gods, the entire world community - satisfying, pleasing, gladdening - "the Deathless rain," the great shower-stream of Nibbāna-rain, "he rains down" means he causes to flow forth - this is the explanation.

269. "At that time in Bārāṇasī" means: just as in such expressions as "twelve people," twelve, having been a heap of twelve formerly, seers from the Himalayas and seers reckoned as Individually Enlightened Ones from Gandhamādana, having come through space, go here, descend and enter - thus it is Bārāṇasī. Or, the city which is the place of descent for many hundreds of thousands reckoned as perfectly Self-awakened Ones for the purpose of setting in motion the wheel of the Teaching, having made a change of gender, by virtue of the feminine gender it is called Bārāṇasī; in that Bārāṇasī.

273. "Having made the borderland lay down its weapons" means having abandoned weapons, having laid down arms, having rendered the borderland province free from agitation. "Having approached that place again" means having again approached, having gone to, having arrived at that city - this is the meaning. The remainder is easily understood.

The commentary on the life history of the Elder Uruvelakassapa is complete.

9.

The Commentary on the Life History of the Elder Rādha

296. In the ninth life history, the life history of the Venerable Elder Rādha, beginning with "The Conqueror named Padumuttara." All that is easily understood by the wise in accordance with the text and by reflection on the method. Only the diversity of merit.

The commentary on the life history of the Elder Rādha is complete.

The tenth, the life history of the Elder Mogharāja, is easily understood.

The commentary on the fifty-fourth chapter is complete.

55.

The Chapter on Bhaddiya

1.

The Commentary on the Life History of the Elder Lakuṇḍakabhaddiya

In the fifty-fifth chapter, in the first life history, the life history of the Venerable Elder Lakuṇḍakabhaddiya, beginning with "The Conqueror named Padumuttara." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, having been reborn in a family of great wealth in the city of Haṃsavatī, having attained discretion, while seated hearing the Teaching of the Teacher, having seen the Teacher establishing a certain monk in the foremost position among those of sweet voice, himself too aspiring to that position of rank, having given a great gift mixed with sweet flavours of ghee, sugar and so on to the community of monks headed by the Buddha, he made the aspiration: "May I too, venerable sir, in the future, like this monk, become the foremost among those of sweet voice in the Dispensation of a Buddha." The Blessed One, having seen that there was no obstacle for him, having declared it, departed.

He, having performed meritorious deeds as long as life lasted, wandering in the round of rebirths among gods and humans, having experienced both kinds of success, in the time of the Blessed One Phussa, having become a variegated cuckoo, was reborn, and while going from the royal garden having taken a sweet mango fruit with his beak, having seen the Teacher, with a gladdened mind, he produced the thought "I shall give it to the Buddha." The Teacher, having known the disposition of his mind, having taken his bowl, sat down. The cuckoo placed the ripe mango in the bowl of the One of Ten Powers. The Teacher, for the purpose of arousing pleasure in him, while he was watching, consumed that. Then that cuckoo, with a gladdened mind, spent a week with that very rapture and happiness. By that very meritorious action, in each and every existence he was sweet voiced. In the time of the perfectly Self-awakened One Kassapa, having been reborn in a carpenter's family, having become the chief carpenter, he became well known. When the Blessed One had attained final Nibbāna, when a stupa of seven yojanas in measure had been begun to deposit his bodily relics, he said - "Let us make it a yojana in circumference and a yojana in height." They all stood by his word. Thus he had a shrine of inferior measure built for the immeasurable Buddha; by that action, in the place of rebirth he was of inferior measure compared to others. He, in the time of our Blessed One, having been reborn in a family home, because of his excessive shortness and because of his beautiful body like a golden image, he became known as Lakuṇḍakabhaddiya. He, afterwards, having heard the Teacher's teaching of the Teaching, having gained faith, having gone forth, having become very learned, a preacher of the Teaching, taught the Teaching to others with a sweet voice.

Then on one festival day, a certain courtesan, going in a chariot together with a certain brahmin, having seen the elder, laughed showing her teeth. The elder, having taken the sign of her teeth-bones, having produced meditative absorption, having made that the foundation, having developed insight, became a non-returner. He, frequently dwelling with mindfulness of the body, one day, being exhorted and instructed by the Venerable General of the Teaching, became established in arahantship. Some monks and novices, not knowing his state of having attained arahantship, seized him by the ears and dragged him, or having seized him by the head, the arm, the hands, feet and so on, having shaken him, playing, they vexed him. Then the Blessed One, having heard - "Do not, monks, vex my son" he said. Thenceforth, having known him as "a Worthy One," they did not vex him.

12. He, having become a Worthy One, with pleasure arisen, making known his former conduct, his life history, said beginning with "The Conqueror named Padumuttara." "I chirped with a sweet sound" means with a sweet, affectionate voice I emitted a chirping sound, I - this is the meaning. The remainder here is easily understood in itself.

The commentary on the life history of the Elder Lakuṇḍakabhaddiya is complete.

2.

The Commentary on the Life History of the Elder Kaṅkhārevata

34. In the second life history, the life history of the Venerable Elder Kaṅkhārevata, beginning with "The Conqueror named Padumuttara." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, was reborn in a brahmin family; all that is easily understood in accordance with the text.

The commentary on the life history of the Elder Kaṅkhārevata is complete.

3.

The Commentary on the Life History of the Elder Sīvali

In the third life history, the life history of the Venerable Elder Sīvali, beginning with "The Conqueror named Padumuttara." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, having been reborn in a family home, having gone to the monastery in the manner stated below, standing at the edge of the assembly, while hearing the Teaching, having seen the Teacher establishing a certain monk in the foremost position among obtainers, having thought "It is fitting for me too to become such a one in the future," having invited the One of Ten Powers, having given a great gift to the community of monks headed by the Buddha for seven days, he made the aspiration: "Venerable sir, by this preparatory action I do not aspire to any other achievement; but in the future, in the Dispensation of a Buddha, may I too become the foremost among obtainers, just as that monk established by you in the foremost position." The Teacher, having seen that there was no obstacle for him, having declared "This aspiration of yours will succeed in the future in the presence of the Buddha Gotama," departed. That son of good family, having done wholesome deeds for as long as life lasted, having experienced both kinds of success among gods and humans, in the time of the Blessed One Vipassī, was reborn in a certain small village not far from the city of Bandhumatī. At that time, the residents of the city of Bandhumatī, having discussed together with the king, gave a gift to the One of Ten Powers.

One day, all having come together, while giving a gift, looking around thinking "What is lacking in our place of giving?" they did not see honey and jaggery-curds. They, thinking "We shall bring it from somewhere," stationed men on the roads entering the city from the countryside. Then this son of good family, having taken a jar of jaggery-curds from his own village, going to the city thinking "I shall bring something," looking for a convenient place thinking "Having washed my face, with washed hands and feet, I shall enter," having seen a bee-hive honey free from larvae the size of a ploughshare, thinking "This has arisen for me through merit," having taken it, he entered the city. The man stationed by the citizens, having seen him, asked "Sir, for whom are you carrying this?" "For no one, master; this is for me to sell." "If so, having taken this coin, give me that honey and jaggery-curds."

He thought - "This is not worth much to me, yet this one gives much all at once; I shall investigate." Then he said to him - "I will not give it for one coin." "If so, having taken two coins, give it." "Not even for two will I give it." By this method, having increased the price, he reached a thousand. He thought - "It is not fitting to stretch it too far; let it be, for now I shall ask what is to be done with this." Then he said to him - "This is not of great value, yet you give much; for what purpose are you taking this?" "Here, my dear, the city residents, having competed with the king, while giving a gift to Vipassī, the Perfectly Self-awakened One, not seeing these two items in the place of giving, are having me searched for. If they do not obtain these two, there will be defeat for the citizens. Therefore, having given a thousand, I am taking it." "But is this fitting only for the citizens, or is it fitting to give to others too?" "It is unrestricted to give it to anyone whatsoever." "But is there anyone among the citizens who gives a thousand in a single day for the gift?" "There is not, my dear." "Do you know the state of these two being worth a thousand?" "Yes, I know." "If so, go, inform the citizens - 'One man does not give these two for a price; he wishes to give them with his own hand together with you. You should be free from worry on account of these two.' "You be a bodily witness for me of the chief share in this gift" - having said this, he went. But that son of good family, having taken the five pungent spices with a coin kept for expenses from the village, having made them into powder, having drawn off rice-gruel from the curds, having squeezed the honeycomb into it, having mixed it with the five pungent spice powder, having placed it on a lotus leaf, having prepared that, having taken it, he sat down not far from the One of Ten Powers. Among the honour being brought by the great multitude, looking for his own turn with the bowl, having known the opportunity, having gone to the Teacher's presence, "Venerable sir, this is my gift offering of a poor man; please accept this out of compassion for me." The Teacher, out of compassion for him, having accepted it with the stone bowl given by the Four Great Kings, determined that when it was being distributed to sixty-eight hundred thousand monks, it would not be exhausted.

That son of good family, when the meal was finished, having paid homage to the Blessed One, seated to one side, said - "I have seen, venerable sir, Blessed One, today the honour being brought to you by the residents of the city of Bandhumatī. May I too, as an outcome of this, in whatever existence I am reborn, attain the highest gain and the highest fame." The Teacher, having said "So be it, son of good family," having given the thanksgiving for the meal for both him and the city residents, departed. That son of good family, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, took conception in the womb of Suppavāsā the king's daughter. From the time of his taking of conception, five hundred presents were brought to Suppavāsā in the evening and morning. Then she, for the purpose of investigating his merit, had him touch the seed basket with her hand. From each seed, a hundred slips or even a thousand slips came forth; from each karīsa-field, even fifty or sixty cartloads arose. Even at the time of filling the granary, when the king's daughter touched the granary door with her hand, by the merit of the king's daughter, whatever was taken by those who were taking was filled again. Even from a pot full of food, having said "By the merit of the king's daughter," for those giving to anyone whatsoever, as long as they did not withdraw, the food was not exhausted. Seven years passed while the child was still in the womb.

But when the embryo was fully matured, she experienced great suffering for seven days. She, having addressed her husband - sent to the Teacher's presence, saying "Before death, while still living, I shall give a gift" - "Go, husband, having reported this matter to the Teacher, invite the Teacher, and whatever the Teacher says, having noted that well, come and tell me." He, having gone, reported her message to the Teacher - "Venerable sir, the Koliyan daughter pays homage at the Teacher's feet." The Teacher, out of compassion for her - said: "May Suppavāsā the Koliyan daughter be happy, healthy; may she give birth to a healthy son." He, having heard that, having paid homage to the Blessed One, set out facing towards his own village. Even before his arrival, the embryo came forth from Suppavāsā's womb like water from a filter waterpot; the people who had been sitting around, with tearful faces, having begun to weep, joyful and delighted, went to report the message of joy to her husband. He, having seen their gestures - thought: "The matter spoken of by the One of Ten Powers will have been accomplished, I think." He, having come, told the Teacher's words to the king's daughter. The king's daughter said: "The meal for which you have invited will be the life-saving meal itself as the auspicious meal. Go, invite the One of Ten Powers for seven days." He did so. They set going a great gift to the Community of monks headed by the Buddha for seven days. Because that boy, being born, was extinguishing the grieved minds of the relatives, bringing about a state of coolness, they gave him the name Sīvali. He, because of having dwelt in the womb for seven years, was capable of all tasks from the very time of birth. The General of the Teaching, the Elder Sāriputta, on the seventh day had a friendly conversation with him. The Teacher too spoke this verse -

Then the elder said thus to him - "But having experienced such suffering, is it not fitting for you to go forth?" "If permitted, I would go forth, venerable sir." Suppavāsā, having seen him speaking together with the elder - "What indeed is my son speaking about with the General of the Teaching?" having approached the elder, asked - "What is my son speaking about together with you, venerable sir?" Having spoken about the suffering of dwelling in the womb experienced by himself - "Permitted by you, I shall go forth," he says. "Very well, venerable sir, give him the going forth." The elder, having led him to the monastery, having given the meditation subject of the skin pentad, while giving the going forth, said: "Sīvali, there is no need for you of any other exhortation; you should review the very suffering experienced by you for seven years." "Venerable sir, the going forth alone is your burden; but whatever can be done by me, that I shall know." But at the very moment of shaving the first round of hair, he became established in the fruition of stream-entry; at the moment of shaving the second, in the fruition of once-returning; with the third, he became established in the fruition of non-returning. But the shaving of all the hair and the realisation of the fruition of arahantship were neither before nor after.

Then a discussion arose in the community of monks - "Alas, even such a meritorious elder, having dwelt in his mother's womb for seven years and seven months more, dwelt in a breech birth for seven days." The Teacher, having come - having asked "What discussion were you having as you sat together here, monks?" - when it was said "Such and such" - having said "Not by this son of good family was the deed done in this birth," having brought up the past: "In the past, monks, even before the arising of a Buddha, this son of good family was reborn in a royal family in Bārāṇasī and, after his father's passing, having been established in the kingdom, was renowned as one accomplished in wealth. Then a certain borderland king, having come thinking 'I shall seize the kingdom,' having besieged the city, having set up camp, dwelt there. Then the king, having become of the same desire together with his mother, for seven days had the gates closed in the four directions of the camp-city; for those going out and those coming in, the gates were blocked. Then the Individually Enlightened Ones in the Deer Park monastery cried out. The king, having heard, had the gates opened. The borderland king too fled. He, by the result of that action, having experienced suffering in hell and so on, even though reborn in a royal family in this arising of a Buddha, experienced this very same kind of suffering together with his mother. But from the time of his going forth, the four requisites arose for the community of monks as much as they wished. Thus here the story originated.

Afterwards the Teacher went to Sāvatthī. The elder, having paid respect to the Blessed One, said: "Venerable sir, I shall investigate my power of merit; give me five hundred monks." "Take them, Sīvalī." He, having taken five hundred monks, going towards the Himalayas, goes along the forest road. The deity dwelling in the banyan tree first seen by him gave gifts for seven days. Thus he -

In all places they gave gifts for seven days each. But on Mount Gandhamādana, the king of gods Nāgadatta, during the seven days, on one day gave almsfood of milk, on one day gave almsfood of ghee. Then the community of monks said to him - "Friend, of this king of gods, neither are cows being milked to be seen, nor churning of curds; from where does this arise for you, king of gods?" "Venerable sir, this is the fruit of the gift of a ticket-meal of milk in the time of Kassapa, the One of Ten Powers," said the king of gods.

Afterwards the Teacher went out to meet the Elder Revata of the Acacia Forest. How? Then the Venerable Sāriputta said to the Teacher - "Venerable sir, my youngest brother Revata has, it is said, gone forth; whether he is content or not, having gone I shall see him." The Blessed One, having known Revata's state of having begun insight, having refused twice, being entreated on the third occasion, having known his state of having attained arahantship - "Sāriputta, I too shall go; inform the monks." The elder, having assembled the monks - "Friends, the Teacher wishes to go on a journey; those wishing to go, let them come" - thus he informed them all. When the One of Ten Powers goes for the purpose of a journey, the monks who remain behind are few in number; thinking "We shall see the Teacher's gold-coloured body, or we shall hear the sweet talk on the Teaching," for the most part those wishing to go are even more numerous. Thus the Teacher, surrounded by the great community of monks, departed saying "We shall see Revata."

Then in a certain region, the Elder Ānanda, having reached a crossroad, asked the Blessed One - "Venerable sir, at this place there is a crossroad; by which road should the community of monks go?" "Which road, Ānanda, is straight?" "Venerable sir, the straight road is thirty yojanas long and is a path of nonhuman spirits. But the roundabout road is sixty yojanas long, secure and with plenty of food." "Ānanda, has Sīvalī come together with us?" "Yes, venerable sir, he has come." "If so, let the Community go by the straight road; we shall investigate Sīvalī's merit." The Teacher, surrounded by the community of monks, for the purpose of investigating the Elder Sīvalī's merit, ascended the thirty-yojana road.

From the place of ascending the path onwards, the assembly of gods, having built a city at every yojana along the way, prepared dwellings for the purpose of dwelling of the community of monks headed by the Buddha. The young gods, having become like labourers sent by a king, having taken rice gruel, sweet-meats and so on - "Where is the noble Sīvali?" asking, they go. The Elder, having caused the honour and respect to be taken, goes to the Teacher's presence. The Teacher consumed together with the community of monks. In just this manner, the Teacher, experiencing honour, having gone a yojana at most daily, having crossed the thirty-yojana wilderness, reached the dwelling place of the Elder Revata of the Acacia Forest. The Elder, having known of the Teacher's coming, at his own dwelling place, having built by supernormal power sufficient dwellings for the community of monks headed by the Buddha, a perfumed chamber for the One of Ten Powers, and night-quarters and day-quarters, went out to meet the Tathāgata. The Teacher entered the monastery by the adorned and prepared path. Then, when the Tathāgata had entered the perfumed chamber, the monks entered the lodgings obtained by seniority. The deities, saying "It is not the proper time for food," brought eight kinds of beverages. The Teacher drank the beverage together with the Community. In just this manner, while the Tathāgata was experiencing honour and respect, a fortnight passed.

Then some dissatisfied monks, having sat down in one place, raised up a discussion - "The One of Ten Powers, having said 'the younger brother of my chief disciple,' has come to see such a building work supervisor monk. Compared to this monastery, what will the Jeta's Grove monastery or the Bamboo Grove monastery and so on amount to? This monk too is a builder of such new construction work - what ascetic duty indeed will he practise?" Then the Teacher thought - "If I dwell here for a long time, this place will become crowded. Forest-dwelling monks are indeed desirous of solitude; there will be no comfortable dwelling for Revata." Thereupon he went to the Elder's day-quarters. The Elder too, alone, leaning against the railing board at the end of the walking path, seated on a stone slab, having seen the Teacher coming from afar, having gone out to meet him, paid homage.

Then the Teacher asked her - "Revata, this is a place of wild beasts. Having heard the sound of fierce elephants, horses and so on, what do you do?" "Venerable sir, while hearing their sound, a joy called forest-joy arose in me." The Teacher, at this place, having spoken of the benefits of the forest to the Elder Revata with five hundred verses, on the following day, having walked for almsfood at a place not far away, having addressed the Elder Revata, caused the forgetting of the walking sticks, sandals, oil tubes and umbrellas of those monks by whom the Elder's dispraise had been spoken. They, having turned back for the sake of their own requisites, even going by the very path by which they had come, were unable to recognise that place. For at first they had gone by the adorned and prepared path, but on that day, going by the uneven path, squatting down at each and every place, they went on their knees. They, trampling through bushes and shrubs and thorns, having gone to the place corresponding to where they had dwelt, at each and every acacia stump, they recognised their own umbrella fastened there, and they recognised their sandals, walking sticks and oil tubes. They, at that time, having known "This monk possesses supernormal power," having taken their own requisites, saying "Such indeed is the prepared honour of the One of Ten Powers," departed.

The female lay follower Visākhā, while seated at her own house, asked the monks who had arrived first - "Is the dwelling place of Revata agreeable, venerable sir?" "Agreeable, lay follower; that lodging is comparable to the Nandana Grove and the Cittalatā Grove." Then she asked the monks who had arrived after them - "Is the dwelling place of Revata agreeable, noble sirs?" "Do not ask, lay follower; it is a place inappropriate to speak of. It is just a barren, gravelly, rocky, uneven acacia forest; there that monk dwells."

Visākhā, having heard the talk of the former and the latter monks, thinking "Whose talk indeed is true?", after the meal, taking garlands of scent, having gone to attend upon the One of Ten Powers, having paid homage, seated to one side, asked the Teacher - "Venerable sir, some noble ones praise the Elder Revata's dwelling place, some disparage it; what is this, venerable sir?" "Visākhā, whether it be delightful or not, whatever place where the minds of noble ones delight, that very place is called delightful" - having said this, he spoke this verse -

At a later time, the Blessed One, seated in the midst of the noble company, established the elder in the foremost position: "This is the foremost, monks, of my disciples who are monks, of obtainers, that is to say, Sīvali."

54. Then the Venerable Elder Sīvali, having attained arahantship, having attained the foremost position, having remembered his former deed, filled with joy, making known his former conduct, his life history, said beginning with "The Conqueror named Padumuttara." We shall make an explanation of the passages whose meaning is obscure only.

55. "His morality is incalculable" means the morality of that Blessed One Padumuttara is incalculable.

The training rules thus stated were stated by way of regulation for the disciples, the monks. But the morality of the Blessed One is indeed incalculable - impossible to reckon or count - this is the meaning. "His concentration is like a diamond" means just as a diamond pierces sapphires, lapis lazuli gems, crystal, masāragalla and other jewels, making them full of holes, just so the supramundane path concentration of the Blessed One Padumuttara pierces, breaks and utterly destroys the opposing and adverse states - this is the meaning. "His excellent knowledge is incalculable" means the collection of knowledge - the self-born knowledge, omniscient knowledge and other knowledges - of that Buddha, capable of knowing and penetrating the four truths, the thirty-seven factors belonging to enlightenment, and conditioned and unconditioned states, is incalculable, devoid of reckoning by the distinction of past, future, present and so on - this is the meaning. "And his liberation is incomparable" means because of being liberated from defilements, the four liberations beginning with the fruition of stream-entry are incomparable, devoid of comparison - it is not possible to compare them saying "there exist beings like these" - this is the meaning. The remainder is of manifest meaning only.

The commentary on the life history of the Elder Sīvali is complete.

4.

The Commentary on the Life History of the Elder Vaṅgīsa

In the fourth life history, the life history of the Venerable Elder Vaṅgīsa, beginning with "The Conqueror named Padumuttara." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, was reborn in a family of great wealth in the city of Haṃsavatī, having come of age, having gone together with the citizens going to hear the Teaching to the monastery, while hearing the Teaching, having seen the Teacher establishing a certain monk in the foremost position among those with discernment, having performed a service for the Teacher - having made the aspiration "May I too in the future become the foremost among those with discernment," having been declared by the Teacher, having done wholesome deeds for as long as life lasted, having experienced both kinds of success among gods and humans, in this arising of a Buddha, having been reborn in a brahmin family in Sāvatthī, because of his mother being a female wandering ascetic, afterwards becoming well-known as a wandering ascetic, and having received the name Vaṅgīsa, having learnt the three Vedas, then having pleased his teacher, having learnt a spell called the corpse-head-knowing spell, by tapping a corpse's head with his fingernail - he knows "This being was reborn in such and such a realm."

The brahmins, thinking "This is the path for our livelihood," having taken Vaṅgīsa, went about through villages, market towns, and royal cities. Vaṅgīsa, having had the heads of even those dead for three years brought, having tapped them with his fingernail - having said "This being was reborn in such and such a realm," for the purpose of cutting off the uncertainty of the great multitude, having summoned those various people, he had them tell their own respective destinations. Because of that, the great multitude had faith in him. He, in dependence on that, received from the hands of the great multitude even a hundred, even a thousand. The brahmins, having taken Vaṅgīsa, went about according to their liking. Vaṅgīsa, having heard the Teacher's virtues, wished to approach the Teacher. The brahmins rejected this, saying "The ascetic Gotama will entice you by magical illusion."

Vaṅgīsa, not heeding their words, having gone to the Teacher's presence, having made a friendly welcome, sat down to one side. The Teacher asked him - "Vaṅgīsa, do you know any craft?" "Yes, Master Gotama, I know one called the corpse-head spell; by that, even at the end of three years, by tapping the head of the dead with my fingernail, I know the place of rebirth." Then the Teacher, having had brought the head of one reborn in hell, one among humans, one among gods, and the head of one who had attained final Nibbāna, showed them to him. He, having tapped the first head, said "Master Gotama, this being was reborn in hell." "Good, Vaṅgīsa, well seen by you. Where was this being reborn?" he asked. "In the human world." "Where was this one?" "In the heavenly world." He told the place of rebirth of all three. But while tapping the head of the one who had attained final Nibbāna with his fingernail, he saw neither end nor limit. Then the Teacher asked him "Are you not able, Vaṅgīsa?" "Look, Master Gotama, let me investigate further" - even turning it over again and again, by an outsider's spell he is not able to know the head of one who has eliminated the mental corruptions. Then sweat was released from his head. He, being ashamed, remained silent. Then the Teacher said to him "Are you wearied, Vaṅgīsa?" "Yes, Master Gotama, I am not able to know the place of rebirth of this one. If you know, please tell." "Vaṅgīsa, I know even this, and I know even further than this" - having said this -

He spoke these two verses. He, having shown esteem saying "If so, Master Gotama, give me that true knowledge," sat down near the Teacher. The Teacher said "We give it to one of the same outward appearance as us." Vaṅgīsa, having approached the brahmins, said "It is fitting for me to obtain this spell by doing whatever it takes" - "Do not worry about me going forth; having learnt the spell, I shall be the foremost in the whole Indian subcontinent; for you too it will be nothing but good on account of that." Having approached the Teacher's presence for the sake of the spell, he requested the going forth. And at that time the Elder Nigrodhakappa was standing near the Blessed One; the Blessed One commanded him - "Nigrodhakappa, give the going forth to this one." The Elder, by the Teacher's command, having given him the going forth, told him "First learn the accompaniment of the spell," and taught him the meditation subject of the thirty-two aspects and the insight meditation subject. He, while reciting the meditation subject of the thirty-two aspects, established the meditation subject for insight. The brahmins, having approached him - "Well, dear Vaṅgīsa, have you learnt a craft in the presence of the ascetic Gotama?" they asked. "Yes, it has been learnt." "If so, come, let us go." "What is the use of learning a craft? Go, you; there is no business to be done by you for me." The brahmins, saying "You too have now come under the control of the ascetic Gotama, enticed by magic; what shall we do in your presence?" departed by the very road by which they had come. Vaṅgīsa, having developed insight, realised arahantship.

96. Thus the elder, having attained arahantship, having remembered his former deed, filled with joy, making known his former conduct, his life history, said beginning with "The Conqueror named Padumuttara." We shall explain only the obscure meaning.

99. "Delighting with radiance" means that Blessed One Padumuttara, delighting with rays of six-coloured radiance such as blue, yellow and so on, blazing, adorning, shining - this is the meaning. "The lotuses of those to be guided, he" means the sun Padumuttara, with the sunlight that is reckoned as his words, especially awakening, arousing the lotuses that are reckoned as the people to be guided, makes them fully opened through the attainment of the path of arahantship - this is the meaning.

100. "Accomplished with the grounds of self-confidence" means -

The meaning is: accomplished with, endowed with, and possessed of the thus stated four knowledges of the grounds of self-confidence.

105. "Vāgīsa, subduer of debaters" (vādisūdano): the chief (īso) among debaters (vādīnaṃ), that is, among wise people (paṇḍitajanānaṃ), the principal one - where "vādīso" should be said, by changing the letter "da" to the letter "ga," it should be seen as stated thus. He yields (sūdati), causes to flow forth (paggharāpeti), makes obvious (pākaṭaṃ karoti) the doctrine concerning one's own welfare and others' welfare (sakatthaparatthavādaṃ) - thus he is "the subduer of debaters" (vādisūdano).

110. "Crusher of Māra" means he crushes, adheres to and destroys the five Māras beginning with the Māra of the aggregates - thus he is "the crusher of Māra." "Destroyer of wrong views" means he yields, causes to flow forth and explains the vision of views known as conventional and ultimate reality - thus he is "the destroyer of wrong views."

111. "Resting ground for the peaceful" means a resting ground, a place of rest, a place of cessation for those who are becoming weary in the entire ocean of wandering in the round of rebirths, by bringing them to the achievement of the path of stream-entry and so on - this is the meaning.

132. "Thereupon I, with effort destroyed" means thereupon, by the seeing of the body of the Individually Enlightened One, I, with effort destroyed, with impetuosity destroyed, with conceit destroyed, having become free from pride, requested the going forth well, thoroughly requested, informed - this is the meaning. The remainder is easily understood.

The commentary on the life history of the Elder Vaṅgīsa is complete.

5.

The Commentary on the Life History of the Elder Nandaka

In the fifth life history, the life history of the Venerable Elder Nandaka, beginning with "The Conqueror named Padumuttara." This one too, having formed aspirations under former Buddhas, and so on - all is easily understood in accordance with the text.

The commentary on the life history of the Elder Nandaka is complete.

6.

The Commentary on the Life History of the Elder Kāḷudāyi

In the sixth life history, the life history of the Venerable Elder Kāḷudāyī, beginning with "The Conqueror named Padumuttara." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, having been reborn in a family home in the city of Haṃsavatī, having attained discretion, while hearing the Teacher's teaching of the Teaching, having seen the Teacher establishing a certain monk in the foremost position among those who inspire confidence in families, having performed the appropriate act of resolution, he aspired to that position of rank. The Teacher too made the declaration. He, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, on the day of the taking of conception by our Bodhisatta in his mother's womb, having passed away from the heavenly world, took conception in a minister's family in Kapilavatthu itself. Born on the very same day as the Bodhisatta, on that very day they laid him down on a fine cloth pad and led him to the attendance upon the Bodhisatta. For together with the Bodhisatta, the Bodhi tree, Rāhula's mother, the four treasures, the elephant fit for riding, Kaṇḍaka, Channa, and Kāḷudāyī - these seven, because of being born on the very same day, were called "born simultaneously." Then on his name-giving day, because he was born on a day when the whole city was of elated mind, they gave him the name Udāyī. But because of being slightly dark in complexion, he became known as Kāḷudāyī. He grew up playing the amusements of a boy together with the Bodhisatta.

At a later time, when the Lord of the World, having gone forth in the great renunciation, having gradually attained omniscience, and having set in motion the excellent wheel of the Teaching, was dwelling in the Bamboo Grove in dependence on Rājagaha, the great King Suddhodana, having heard that news, sent one minister with a retinue of a thousand men saying "Bring my son here." He, having gone to the Teacher's presence at the time of the Teacher's teaching of the Teaching, standing at the edge of the assembly, having heard the Teaching, together with his retinue attained arahantship. Then the Teacher stretched out his hand to them saying "Come, monks." All at that very moment, bearing bowls and robes created by supernormal power, were like elder monks of sixty rains retreats. From the time of attaining arahantship onwards, noble ones are simply impartial; therefore he did not convey the message sent by the king to the One of Ten Powers. The king, thinking "Neither does the one who went come back, nor is any message heard," sent yet another minister with a retinue of a thousand men. When he too had practised likewise, yet another - thus by this method he sent nine ministers with retinues of a thousand men each. All, having gone, having attained arahantship, remained silent.

Then the king thought - "So many people, through lack of affection for me, did not say anything for the purpose of the One of Ten Powers coming here. But this Udāyī is of the same age as the One of Ten Powers, a playmate in the dust, and has affection for me; I shall send him." Then, having had him summoned, having said "Dear son, you, with a retinue of a thousand men, having gone, bring the One of Ten Powers here," he sent him. But he, while going, having said "If I, Sire, shall be permitted to go forth, then I shall bring the Blessed One here," and being told by the king "Even having gone forth, show me my son," having gone to Rājagaha, standing at the edge of the assembly at the time of the Teacher's teaching of the Teaching, having heard the Teaching, together with his retinue, having attained arahantship, became established in the state of a "come-monk." He, having attained arahantship - "This is not yet the time for the One of Ten Powers to go to his ancestral city, but when spring has arrived, when the ground on the mountains and in the jungle thickets is covered with green grass, it will be the time for going" - waiting for the time for going, when spring had arrived, he praised the beauty of the journey for going to the Teacher's ancestral city. And this was said in the Theragāthā -

Thus the elder praised the beauty of the Teacher's journey with about sixty verses. Then the Blessed One, thinking "Kāḷudāyī desires my going, I shall fulfil his thought," seeing that many would attain specific attainment by going there, surrounded by twenty thousand who had eliminated the mental corruptions, set out from Rājagaha by way of an unhurried journey, experiencing the various kinds of fruit as described, being venerated by the veneration and service of multitudes of bipeds, quadrupeds, and others, being perfumed by the fragrant odours of flowers as described, showing kindness to the dwellers of villages and market towns, he proceeded upon the road leading to Kapilavatthu. The elder, having gone to Kapilavatthu by supernormal power, standing in the sky before the king, when the king, seeing an appearance never seen before - asked "Who are you?" saying "If you do not know me, the minister's son sent by you to the presence of the Blessed One, then know thus" -

Therein, "I am the son of the Buddha" means I am the legitimate son of the Omniscient Buddha, because of having been born through the teachings of the Teaching generated by effort at his breast. "The endurer of the unbearable" means because, apart from the Great Bodhisatta, of the impossibility for others to endure it, he endures the entire accumulation of requisites for enlightenment, which is unbearable, and the mine of great compassion, prior to the full enlightenment; furthermore, because of the impossibility for others to endure and overcome them, he endures and overcomes the five Māras, which are unbearable; through the understanding of the divisions of disposition, underlying tendency, temperament, inclination, and so on, he endures the Buddha's task, which is unbearable by others, reckoned as instruction to those amenable to instruction as is appropriate through benefits pertaining to the present life, the future life, and the highest good; or because of being one who accomplishes well therein, he is the endurer of the unbearable. "The radiant one" means one who has accepted and possesses the achievement of morality and so on. Others say "one whose radiance emanates from each and every limb." Some, however, say "Aṅgīrasa and Siddhattha are two names taken by the father himself." "The incomparable" means one without comparison; the such one, through the achievement of the characteristic of such-likeness regarding desirable things and so on. "You are my father's father" means by way of noble birth, you are the father of my father, the Perfectly Self-awakened One, in popular expression. "Sakka" means he addresses the king by his lineage. "By the Dhamma" means by intrinsic nature; by the combination of the intrinsic nature of the two births - noble birth and mundane birth. "Gotama" means he addresses the king by his clan name. "You are my grandfather" means he was the grandfather. And here, in saying "I am the son of the Buddha" and so on, the elder declared the final liberating knowledge.

But thus, having revealed himself, the king, full of mirth, having caused him to sit down on a costly divan, having filled the bowl with his own prepared food of various finest flavours, when the bowl was given, he showed the appearance of departing. When it was said "Why do you wish to go? Eat!" he replied "Having gone to the Teacher's presence, I shall eat." "But where is the Teacher?" "With a retinue of twenty thousand monks, he has set out on the road for the purpose of seeing you." "You eat this almsfood, and carry other food to the Blessed One. And as long as my son reaches this city, carry almsfood to him from here itself." The elder, having done the meal duty and having taught the Teaching to the king and the assembly, even before the Teacher's arrival, making the king's dwelling devoted to the virtues of the Triple Gem, while all were watching, having released into the sky the bowl full of food to be brought to the Teacher, himself too having risen up into the sky, having brought the almsfood, he placed it in the Teacher's hands. The Teacher too consumed that almsfood. Thus, along the sixty-yojana road, for the Blessed One who was travelling one yojana each day, he brought food from the king's palace and gave it. The Blessed One, having gradually reached the city of Kapilavatthu, on the following day goes for almsfood on the royal street. Having heard that, the Great King Suddhodana, having gone there, said "Do not think this should be done thus; this is not the tradition of the royal lineage." Having said "This is your lineage, great king, but such is our Buddha lineage" -

He taught the Teaching. The king became established in the fruition of stream-entry. Thereupon the king, having invited the community of monks headed by the Buddha, having fed them in his own palace and having served them until they were satisfied, at the conclusion of the meal, having heard the Dhammapāla Jātaka, together with his retinue became established in the fruition of non-returning. Afterwards, while lying beneath the white parasol, having attained arahantship, he attained final Nibbāna.

Then the Blessed One, having gone to the mansion of Rāhula's mother, Queen Bimbā, having taught her the Teaching, having dispelled her sorrow, having generated confidence through the teaching of the Candakinnarī Jātaka, went to the Nigrodha Monastery. Then Queen Bimbā said to her son, the boy Rāhula - "Go, ask for the wealth that is your father's property." The boy, having said "Give me my inheritance, ascetic," having followed the Blessed One, goes along saying "Pleasant is your shade, ascetic." The Blessed One, having led him to the Nigrodha Monastery, having said "Take the supramundane inheritance," gave him the going forth. Then the Blessed One, seated in the midst of the noble company, established the elder in the foremost position, saying "This is the foremost, monks, of my disciples who are monks, of those who inspire confidence in families, that is to say, Kāḷudāyī."

165. The elder, having attained the foremost position, having remembered his former deed, filled with joy, making known his former conduct, his life history, spoke verses beginning with "The Conqueror named Padumuttara." Therein we shall explain only the obscure terms.

166. "Who knows virtue and non-virtue" means virtue and non-virtue is virtue-and-non-virtue, praise and blame, or wholesome-unwholesome; he knows that, thus he is one who knows virtue and non-virtue. "Grateful" means he knows the virtue done by others, thus he is grateful; because of being able to give even a kingdom to one who has rendered assistance even for one day by giving a meal and so on, he is grateful. "Thankful" means he finds, experiences, receives what has been done, thus he is thankful. "He yokes living beings to the ford" means the meaning is that he yokes, joins together, establishes all beings on the path, the wholesome way, the means of entering Nibbāna, through the teaching of the Teaching. The remainder is of clear meaning. The meaning of the verses of the description of the journey has been stated in the Theragāthā.

The commentary on the life history of the Elder Kāḷudāyi is complete.

7.

The Commentary on the Life History of the Elder Abhaya

In the seventh life history, the life history of the Venerable Elder Abhaya, beginning with "The Conqueror named Padumuttara." This one too, having formed aspirations under former supreme conquerors, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, was reborn in a brahmin family in the city of Haṃsavatī. He, following the course of growth, having gone to the far shore of the Vedas and their limbs, skilled in his own and others' doctrines, one day, having heard the Teacher's teaching of the Teaching, with a gladdened mind, praised the Blessed One with verses. He, having remained there as long as life lasted, having performed meritorious deeds, having passed away from there, having been reborn in the heavenly world, thus wandering again and again only in fortunate destinations, in this arising of a Buddha, was born as the son of King Bimbisāra in Rājagaha; they gave him the name Abhaya. He, having come of age, being intimate with the Jains, while associating with them, one day, sent by Nigaṇṭha Nāṭaputta for the purpose of imposing a refutation upon the Teacher, having asked a subtle question, having heard a subtle explanation, pleased, having gone forth in the presence of the Teacher, having sent forth knowledge conforming to the meditation subject, before long attained arahantship.

195. He, having attained arahantship, having remembered his former deed, filled with joy, making known his former conduct, his life history, said beginning with "The Conqueror named Padumuttara." All that is easily understood.

The commentary on the life history of the Elder Abhaya is complete.

8.

The Commentary on the Life History of the Elder Lomasakaṅgiya

In the eighth life history, the life history of the Venerable Elder Lomasakaṅgiya, beginning with "In this fortunate cosmic cycle." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Kassapa, was reborn in a brahmin family, faithful and devoted. Another, named Candana, was also his friend. Those two, having heard the Teaching in the presence of the Teacher, with devoted minds, having gone forth, having kept morality for life, of well-purified morality, having passed away from there, having been reborn in the heavenly world, experienced divine happiness for one interval between Buddhas. Among them, this one, in this arising of a Buddha, having been reborn in a Sakyan family, the other, Candana, having become a young god, was reborn in the realm of the Thirty-three. Then he, having seen the miracle of supernormal power of the lotus-rain performed during the Vessantara teaching of the Teaching done for the crushing of the conceit of the Sakyan kings by the Blessed One who had been invited by Kāḷudāyī, the one who inspired confidence in the Sakyan family, with a gladdened mind, having gone forth, having heard the Bhaddekaratta discourse teaching spoken in the Majjhima Nikāya, dwelling in forest dwelling, having remembered the instruction of the Bhaddekaratta discourse teaching, in accordance with that having sent forth knowledge, having attended to the meditation subject, attained arahantship.

225. Having attained arahantship, having remembered his former deed, with pleasure arisen, making known his former conduct, his life history, said beginning with "In this fortunate cosmic cycle." Therein, a cosmic cycle is firstly fourfold - a core cosmic cycle, an excellent cosmic cycle, a cream cosmic cycle, and a fortunate cosmic cycle. Among those, in whatever cosmic cycle one Buddha arises, this is called a core cosmic cycle. In whatever cosmic cycle two or three Buddhas arise, this is called an excellent cosmic cycle. In whatever cosmic cycle four Buddhas arise, this is called a cream cosmic cycle. In whatever cosmic cycle five Buddhas arise, this is called a fortunate cosmic cycle. But elsewhere -

Thus five cosmic cycles are spoken of. Among those, this cosmic cycle became known as a fortunate cosmic cycle because it is adorned with five Buddhas - "Kakusandha, Koṇāgamana, Kassapa, Gotama, and Metteyya."

Therefore, "in this fortunate cosmic cycle, the Leader Kassapa arose" - this is the connection. The remainder is of manifest meaning only.

The commentary on the life history of the Elder Lomasakaṅgiya is complete.

9.

The Commentary on the Life History of the Elder Vanavaccha

In the ninth life history, the life history of the Venerable Elder Vanavaccha, beginning with "In this fortunate cosmic cycle." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Kassapa, having been reborn in a family home, having attained discretion, having heard the Teacher's teaching of the Teaching, with faith arisen, having gone forth, having practised the pure holy life, having passed away from there, having been reborn in the heavenly world, having passed away from there, having been reborn in the realm of the pigeon near monks in a forest haunt. Among them, with a mind of friendliness, having heard the Teaching, having passed away from there, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, he was reborn in a brahmin family at Kapilavatthu. At the very time of his being in his mother's womb, a longing arose in his mother to dwell in the forest and to give birth in the forest. Thereupon, in accordance with her wish, while she was dwelling in the forest, the delivery took place. And they received him as he came forth from the womb with a piece of ochre cloth. At that time was the time of the Bodhisatta's arising; the king, having had the boy brought, nourished him together with him. Then the Bodhisatta, having gone forth in the great renunciation, having gone forth, having performed austerities for six years, when the Buddha had arisen, he, having gone to the presence of Mahākassapa, being devoted to his instruction, having heard from his presence of the arising of a Buddha, having gone to the Teacher's presence, having heard the Teaching, having gone forth, before long became a Worthy One possessing the six higher knowledges.

251. He, having attained arahantship, having remembered his former deed, filled with joy, making known his former conduct, his life history, said beginning with "In this fortunate cosmic cycle." Therein, "a kinsman of Brahma of great fame" - here, where "a kinsman of brahmins" meaning a relative should be said as "brāhmaṇabandhu," it should be understood that "brahmabandhu" was said for the ease of verse composition. "Of great fame" because of the nature of fame pervading the three worlds. All the remainder is easily understood.

The commentary on the life history of the Elder Vanavaccha is complete.

10.

The Commentary on the Life History of the Elder Cūḷasugandha

In the tenth life history, the life history of the Venerable Elder Sugandha, beginning with "In this fortunate cosmic cycle." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the perfectly Self-awakened One Kassapa, having been reborn in a family accomplished in wealth in Bārāṇasī, having attained discretion, having heard the Teaching in the presence of the Teacher, always paying homage, giving a great gift, seven times a month he anointed the Blessed One's perfumed chamber with the four kinds of perfume. He made the aspiration: "In whatever place I am reborn, may a fragrant odour arise from my body." The Blessed One made the declaration concerning him. He, having remained as long as life lasted, performing meritorious deeds, having passed away from there, having been reborn in the heavenly world, making the sensual-sphere world fragrant with the bodily scent, he became well known as "Sugandha, the son of the gods." He, having experienced the successes of the heavenly world, having passed away from there, in this arising of a Buddha, was reborn in a family of great wealth. While he was still in his mother's womb, by the bodily scent of his mother, the entire house and the entire city became of one fragrance with the pleasant odour. At the moment of birth, the entire city of Sāvatthī was like a fragrant casket; therefore they gave him the name Sugandha. He grew up. At that time the Teacher, having arrived at Sāvatthī, accepted the great monastery of Jetavana. Having seen him, with a gladdened mind, having gone forth in the presence of the Blessed One, before long he attained arahantship together with the analytical knowledges. From the day of his birth, up to final Nibbāna, in between, in the places where he lay down and so on, only fragrance wafted. Even the gods scattered divine bath powder and divine fragrant flowers.

272. That elder too, having attained arahantship, having remembered his former deed, filled with joy, making known his former conduct, his life history, said beginning with "In this fortunate cosmic cycle." All that is easily understood since the method has been stated below and the meaning is manifest; only the diversity of merit and the diversity of names is the distinction.

The commentary on the life history of the Elder Cūḷasugandha is complete.

The commentary on the fifty-fifth chapter is complete.

56.

The Chapter on Yasa

1.

The Commentary on the Life History of the Elder Yasa

In the fifty-sixth chapter, in the first life history, the life history of the Venerable Elder Yasa, beginning with "Having plunged into the great ocean." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Sumedha, having become a king of serpents of great might, having led the Community of monks headed by the Buddha to his own dwelling, carried on a great giving, clothed the Blessed One with a very costly set of three robes, and each and every monk individually with a very costly suit of garments and with all the ascetic's requisites. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in the time of the Blessed One Siddhattha, having become a merchant's son, venerated the great seat of enlightenment with the seven treasures. In the time of the Blessed One Kassapa, having gone forth in the Dispensation, he practised the ascetic duty. Thus he, wandering only in fortunate destinations, in the time of our Blessed One, having become the son of a millionaire of great wealth in Bārāṇasī, was reborn in the womb of Sujātā, the millionaire's daughter who had offered milk-rice to the Blessed One, Yasa by name, supremely delicate. He had three mansions - one for the winter, one for the summer, one for the rainy season. He, being entertained in the rainy season mansion for the four months of the rainy season with musical instruments played only by women, did not descend to the lower part of the mansion. In the winter mansion, for four months, with the window shutters well sealed, he dwelt right there. In the summer mansion, furnished with many door panels and window lattices, he dwelt right there. Due to the delicate constitution of his hands and feet, there was no function such as sitting on the ground. Having spread out cushions filled with silk-cotton and the like, he performs his functions there. Thus, like a divine prince in the heavenly world, endowed and furnished with the five types of sensual pleasure, being attended to, sleep came upon him early, and sleep came upon his retinue too, and an oil lamp burned all night. Then Yasa, the son of good family, having awoken early, saw his own retinue sleeping - one with a lute in her armpit, one with a small drum at her throat, one with a large drum in her armpit, one with dishevelled hair, one with saliva drooling, others talking in their sleep - like a cemetery within reach, he thought. Having seen this, the danger became apparent to him, and his mind became settled in disenchantment. Then Yasa, the son of good family, uttered an inspired utterance - "Alas, it is troubled indeed, it is afflicted indeed!"

Then Yasa, the son of good family, having put on his golden slippers, approached the door of his dwelling. Non-human spirits opened the gate - "Let no one create an obstacle for Yasa, the son of good family, to the going forth from home into homelessness." Then Yasa, the son of good family, approached the city gate. Non-human spirits opened the gate - "Let no one create an obstacle for Yasa, the son of good family, to the going forth from home into homelessness." Then Yasa, the son of good family, approached Isipatana, the Deer Park.

Now at that time the Blessed One, having risen towards the break of dawn, was walking up and down in the open air. The Blessed One saw Yasa, the son of good family, coming from afar; having seen him, having descended from the walking path, he sat down on the prepared seat. Then Yasa, the son of good family, not far from the Blessed One, uttered an inspired utterance - "Alas, it is troubled indeed, it is afflicted indeed!" Then the Blessed One said this to Yasa, the son of good family - "This indeed, Yasa, is untroubled, this is unafflicted. Come, Yasa, sit down; I will teach you the Teaching." Then Yasa, the son of good family, thinking "This indeed is untroubled, this is unafflicted," joyful and elated, having descended from his golden slippers, approached the Blessed One; having approached, having paid respect to the Blessed One, he sat down to one side. To Yasa, the son of good family, seated to one side, the Blessed One gave a progressive discourse, as follows: a talk on giving, a talk on morality, a talk on heaven; he made known the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that Yasa, the son of good family, was of pliant mind, of tender mind, of mind free from hindrances, of elated mind, of confident mind, then he made known that teaching of the Teaching which the Buddhas have themselves discovered: suffering, origin, cessation, path. Just as a pure cloth, free from stains, would properly receive dye, even so, in Yasa, the son of good family, in that very seat, the stainless, spotless eye of the Teaching arose - "Whatever has the nature of arising, all that has the nature of cessation."

Then the mother of Yasa, the son of good family, having ascended the mansion, not seeing Yasa, the son of good family, approached the millionaire householder; having approached, she said this to the millionaire householder - "Your son, householder, Yasa, is not seen." Then the millionaire householder, having sent out horse-messengers in the four directions, himself approached Isipatana, the Deer Park. The millionaire householder saw where the golden slippers had been put down; having seen, he followed that very path. The Blessed One saw the millionaire householder coming from afar; having seen, this occurred to the Blessed One - "What if I were to perform such a feat of supernormal power that the millionaire householder seated here would not see Yasa, the son of good family, seated here." Then the Blessed One performed such a feat of supernormal power. Then the millionaire householder approached the Blessed One; having approached, he said this to the Blessed One - "Has the Blessed One, venerable sir, perhaps seen Yasa, the son of good family?" "If so, householder, sit down; perhaps seated here you might see Yasa, the son of good family, seated here." Then the millionaire householder, thinking "Right here, it is said, seated, I shall see Yasa, the son of good family, seated here," joyful and elated, having paid respect to the Blessed One, sat down to one side. To the millionaire householder seated to one side, the Blessed One gave a progressive discourse, etc. not relying on others in the Dispensation, he said this to the Blessed One - "Excellent, venerable sir, excellent, venerable sir! Just as, venerable sir, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that 'those with eyes might see forms,' just so, the Teaching has been made clear by the Blessed One in many ways. I, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life." He was the first lay follower in the world with the triple announcement.

Then, while the Teaching was being taught to the father of Yasa, the son of good family, as he reviewed the plane according to what he had seen and known, his mind was liberated from the mental corruptions by non-clinging. Then this occurred to the Blessed One: "While the Teaching was being taught to the father of Yasa, the son of good family, as he reviewed the plane according to what he had seen and known, his mind has been liberated from the mental corruptions by non-clinging. Yasa, the son of good family, is incapable of returning to the lower life and enjoying sensual pleasures, just as formerly when he was a householder. What if I were to revoke that feat of supernormal power." Then the Blessed One revoked that feat of supernormal power. The millionaire householder saw Yasa, the son of good family, seated; having seen Yasa, the son of good family, he said this: "Your mother, dear Yasa, is overcome by lamentation and sorrow; give life to your mother." Then Yasa, the son of good family, looked up at the Blessed One. Then the Blessed One said this to the millionaire householder: "What do you think, householder, one for whom the Teaching has been seen and known with a learner's knowledge and a learner's vision, just as by you, as he reviews the plane according to what he has seen and known, his mind has been liberated from the mental corruptions by non-clinging - is he, householder, capable of returning to the lower life and enjoying sensual pleasures, just as formerly when he was a householder?" "No, Venerable Sir." "For Yasa, householder, the son of good family, the Teaching has been seen and known with a learner's knowledge and a learner's vision, just as by you. As he reviews the plane according to what he has seen and known, his mind has been liberated from the mental corruptions by non-clinging. Yasa, the son of good family, householder, is incapable of returning to the lower life and enjoying sensual pleasures, just as formerly when he was a householder." "It is a gain, venerable sir, for Yasa, the son of good family; it is well-gained, venerable sir, for Yasa, the son of good family, that Yasa, the son of good family's mind is liberated from the mental corruptions by non-clinging. May the Blessed One consent to accept a meal from me today, venerable sir, with Yasa, the son of good family, as attendant monk." The Blessed One consented by silence. Then the millionaire householder, having learned of the Blessed One's acceptance, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Then Yasa, the son of good family, when the millionaire householder had recently departed, said this to the Blessed One: "May I, venerable sir, receive the going forth in the presence of the Blessed One, may I receive full ordination." "Come, monk" - the Blessed One said - "Well proclaimed is the Teaching, live the holy life for the rightly making an end of suffering." That itself was that venerable one's full ordination.

1. But having become a Worthy One, filled with joy, making known his former conduct, his life history, said beginning with "Having plunged into the great ocean." Therein, "ocean" (samudda): because it is to be well shown by finger-reckoning (aṅgulimuddā), it is "samudda"; or alternatively, it well rises up, is agitated, is purified, making a roaring sound, is churned about - thus it is "samudda"; and it is great and it is an ocean - thus it is "mahāsamudda" (great ocean); that great ocean. "Having plunged" (oggayha) means having plunged into, having entered inside, having entered within that great ocean; and this should be seen as an accusative expression used in the sense of the locative. "My dwelling is well built" (bhavanaṃ me sumāpita): here, "dwelling" (bhavana) means where beings come into existence, are born, reside, and lead their life in the four postures; my dwelling, that mansion, that palace, a city well built with pinnacled houses of five encircling walls; the meaning is well created by one's own power. "A well-fashioned pond" (sunimmitā pokkharaṇī): "pond" (pokkharaṇī) means having become very great, come into being, gone, proceeded, dug, made; the meaning is well produced, fashioned with fish, turtles, flowers, sandy banks, fords, sweet water and so on. "Resounding with the singing of ruddy geese" (cakkavākūpakūjitā): the connection is that pond resounded with, was proclaimed by, was filled with the sounds of ruddy geese, cocks, swans and so on. From here onwards, the description of rivers, forests, bipeds, quadrupeds, trees and birds, and the seeing of the Blessed One Sumedha, and having invited him, and the order of giving to the Blessed One Sumedha, is easily understood in itself.

"Receiver of the world's offerings" (lokāhutipaṭiggaha): here, an offering in the world is a world-offering; he who accepts the offering, the veneration and honour of the world reckoned as the sensual, fine-material and immaterial spheres - thus "the receiver of the world's offerings," meaning the Blessed One Sumedha. The remainder, both the giving of the declaration and the fruition of the attainment of arahantship, is easily understood.

The commentary on the life history of the Elder Yasa is complete.

2.

Commentary on the Life History of the Elder Nadīkassapa

In the second life history, the life history of the Venerable Elder Nadīkassapa, beginning with "Of the Blessed One Padumuttara" and so on. This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, having been reborn in a family home, having attained discretion, one day, having seen the Teacher walking for almsfood, with a gladdened mind, gave one mango fruit the colour of red arsenic, the first to have appeared on a mango tree planted by himself. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, having become the brother of Uruvelakassapa, was reborn in a brahmin family in the country of Magadha. Having come of age, because of having the disposition of escape, not wishing for the household life, having gone forth into the going forth as a hermit, together with three hundred hermits, having had a hermitage built on the bank of the river Nerañjarā, he dwells. Because of dwelling on the riverbank and because of his belonging to the Kassapa clan, his designation was "Nadīkassapa." To him, together with his following, the Blessed One gave full ordination by the "Come, monk" form. He became established in arahantship through the Blessed One's teaching of the Ādittapariyāya at Gayāsīsa.

Herein this is the progressive discourse - The Teacher, having given the going forth to Yasa, the son of good family, set out towards Uruvelā to tame the three brother matted-hair ascetics at Uruvelā. Now at that time three matted-hair ascetics were dwelling at Uruvelā - Uruvelakassapa, Nadīkassapa, and Gayākassapa. Among them, the matted-hair ascetic Uruvelakassapa was the leader of five hundred matted-hair ascetics, the great leader, the foremost, the chief, the eminent one. The matted-hair ascetic Nadīkassapa was the leader of three hundred matted-hair ascetics, the great leader, the foremost, the chief, the eminent one. The matted-hair ascetic Gayākassapa was the leader of two hundred matted-hair ascetics, the great leader, the foremost, the chief, the eminent one. Then the Blessed One approached the hermitage of the matted-hair ascetic Uruvelakassapa; having approached, he said this to the matted-hair ascetic Uruvelakassapa - "If it is not troublesome for you, Kassapa, we would stay one night in the fire room." "It is not troublesome for me, Great Ascetic, but there is a fierce serpent king here, possessing supernormal power, a venomous snake with terrible poison; let him not vex you." For the second time the Blessed One said this to the matted-hair ascetic Uruvelakassapa, etc. For the third time, etc. let him not vex you. "It is well if he would not vex me; come now, Kassapa, allow the fire room." "Dwell, Great Ascetic, as you please." Then the Blessed One, having entered the fire room, having prepared a grass mat, sat down folding his legs crosswise, directing his body upright, having established mindfulness in front of him.

That serpent saw the Blessed One having entered; having seen him, unhappy, it emitted smoke. Then this occurred to the Blessed One: "What if I were to overcome the fire of this serpent with my fire, without damaging its outer skin, its hide, its flesh, its sinews, its bones, and its bone marrow?" Then the Blessed One, having performed such a feat of supernormal power, emitted smoke. Then that serpent, not enduring the contempt, blazed up. The Blessed One also, having attained the heat element, blazed up. With both aglow, the fire room appeared as if ablaze, in flames, aglow. Then those matted-hair ascetics, having surrounded the fire room, said thus: "Alas, the handsome Great Ascetic is being harassed by the serpent." Then the Blessed One, after that night had passed, having overcome the fire of that serpent with his fire without damaging its outer skin, its hide, its flesh, its sinews, its bones, and its bone marrow, having placed it in his bowl, showed it to the matted-hair ascetic Uruvelakassapa: "This serpent of yours, Kassapa, has had its fire overcome by my fire." Then this occurred to the matted-hair ascetic Uruvelakassapa: "The Great Ascetic is of great supernormal power, of great might, in that he will overcome the fire of the fierce serpent king, possessing supernormal power, a venomous snake with terrible poison, with his fire; but yet he is not a Worthy One as I am."

Then the matted-hair ascetic Uruvelakassapa, pleased with this wonder of supernormal power of the Blessed One, said this to the Blessed One - "Stay right here, Great Ascetic, I will provide you with a regular meal."

The first wonder.

Then the Blessed One stayed in a certain jungle thicket not far from the hermitage of the matted-hair ascetic Uruvelakassapa. Then the four great kings, when the night was far advanced, with surpassing beauty, having illuminated almost the entire jungle thicket, approached the Blessed One; having approached, having paid respect to the Blessed One, they stood in the four directions just as great masses of fire. Then the matted-hair ascetic Uruvelakassapa, after that night had passed, approached the Blessed One; having approached, he said this to the Blessed One - "It is time, Great Ascetic, the meal is ready. Who were those, Great Ascetic, who when the night was far advanced, with surpassing beauty, having illuminated almost the entire jungle thicket, approached you; having approached, having paid respect to you, stood in the four directions just as great masses of fire?" "Those, Kassapa, were the four great kings who approached me for hearing the Teaching." Then this occurred to the matted-hair ascetic Uruvelakassapa: "The Great Ascetic is of great supernormal power, of great might, in that even the four great kings will approach him for hearing the Teaching; but yet he is not a Worthy One as I am." Then the Blessed One, having eaten the meal of the matted-hair ascetic Uruvelakassapa, stayed in that very jungle thicket.

The second wonder.

Then Sakka, the lord of the gods, when the night was far advanced, with surpassing beauty, having illuminated almost the entire jungle thicket, approached the Blessed One; having approached, having paid respect to the Blessed One, he stood to one side just as a great mass of fire, more brilliant and more sublime than the former lustres. Then the matted-hair ascetic Uruvelakassapa, after that night had passed, approached the Blessed One; having approached, he said this to the Blessed One - "It is time, Great Ascetic, the meal is ready. Who was that, Great Ascetic, who when the night was far advanced, with surpassing beauty, having illuminated almost the entire jungle thicket, approached you; having approached, having paid respect to you, stood to one side just as a great mass of fire, more brilliant and more sublime than the former lustres?" "That, Kassapa, was Sakka, the lord of the gods, who approached me for hearing the Teaching." Then this occurred to the matted-hair ascetic Uruvelakassapa: "The Great Ascetic is of great supernormal power, of great might, in that even Sakka, the lord of the gods, will approach him for hearing the Teaching; but yet he is not a Worthy One as I am." Then the Blessed One, having eaten the meal of the matted-hair ascetic Uruvelakassapa, stayed in that very jungle thicket.

The third wonder.

Then Brahmā Sahampati, when the night was far advanced, with surpassing beauty, having illuminated almost the entire jungle thicket, approached the Blessed One; having approached, having paid respect to the Blessed One, he stood to one side just as a great mass of fire, more brilliant and more sublime than the former lustres. Then the matted-hair ascetic Uruvelakassapa, after that night had passed, approached the Blessed One; having approached, he said this to the Blessed One - "It is time, Great Ascetic, the meal is ready. Who was that, Great Ascetic, who when the night was far advanced, with surpassing beauty, having illuminated almost the entire jungle thicket, approached you; having approached, having paid respect to you, stood to one side just as a great mass of fire, more brilliant and more sublime than the former lustres?" "That, Kassapa, was Brahmā Sahampati, who approached me for hearing the Teaching." Then this occurred to the matted-hair ascetic Uruvelakassapa: "The Great Ascetic is of great supernormal power, of great might, in that even Brahmā Sahampati will approach him for hearing the Teaching; but yet he is not a Worthy One as I am." Then the Blessed One, having eaten the meal of the matted-hair ascetic Uruvelakassapa, stayed in that very jungle thicket.

The fourth wonder.

Now at that time a great sacrifice had been prepared for the matted-hair ascetic Uruvelakassapa, and almost all the Aṅgas and Magadhans, having taken abundant solid and soft food, wished to proceed. Then this occurred to the matted-hair ascetic Uruvelakassapa: "Now at present a great sacrifice has been prepared for me, and almost all the Aṅgas and Magadhans, having taken abundant solid and soft food, will proceed; if the Great Ascetic performs a wonder of supernormal power before the great multitude of people, the Great Ascetic's material gain and honour will increase, and my material gain and honour will decline; oh, surely the Great Ascetic would not come for the morrow." Then the Blessed One, having known with his mind the reflection in the mind of the matted-hair ascetic Uruvelakassapa, having gone to Uttarakuru, having brought almsfood from there, having eaten at Lake Anotatta, made his day residence right there. Then the matted-hair ascetic Uruvelakassapa, after that night had passed, approached the Blessed One; having approached, he said this to the Blessed One - "It is time, Great Ascetic, the meal is ready. Why indeed, Great Ascetic, did you not come yesterday? But yet we remembered you: 'Why indeed is the Great Ascetic not coming?' A portion of solid and soft food has been set aside for you." Did this not occur to you, Kassapa: "Now at present a great sacrifice has been prepared for me, and almost all the Aṅgas and Magadhans, having taken abundant solid and soft food, will proceed; if the Great Ascetic performs a wonder of supernormal power before the great multitude of people, the Great Ascetic's material gain and honour will increase, and my material gain and honour will decline; oh, surely the Great Ascetic would not come for the morrow"? So I, Kassapa, having known with my mind the reflection in your mind, having gone to Uttarakuru, having brought almsfood from there, having eaten at Lake Anotatta, made my day residence right there. Then this occurred to the matted-hair ascetic Uruvelakassapa: "The Great Ascetic is of great supernormal power, of great might, in that he will even understand the mind with the mind; but yet he is not a Worthy One as I am." Then the Blessed One, having eaten the meal of the matted-hair ascetic Uruvelakassapa, stayed in that very jungle thicket.

The fifth wonder.

Now at that time a rag robe had arisen for the Blessed One. Then this occurred to the Blessed One: "Where indeed should I wash the rag robe?" Then Sakka, the lord of the gods, having known with his mind the reflection in the mind of the Blessed One, having dug a pond with his hand, said this to the Blessed One: "Here, venerable sir, let the Blessed One wash the rag robe." Then this occurred to the Blessed One: "On what indeed should I rub the rag robe?" Then Sakka, the lord of the gods, having known with his mind the reflection in the mind of the Blessed One, placed down a great stone: "Here, venerable sir, let the Blessed One rub the rag robe." Then this occurred to the Blessed One: "Taking hold of what indeed should I come out?" Then a deity dwelling in a kakudha tree, having known with his mind the reflection in the mind of the Blessed One, bent down a branch: "Here, venerable sir, let the Blessed One take hold and come out." Then this occurred to the Blessed One: "On what indeed should I spread out the rag robe?" Then Sakka, the lord of the gods, having known with his mind the reflection in the mind of the Blessed One, placed down a great stone: "Here, venerable sir, let the Blessed One spread out the rag robe." Then the matted-hair ascetic Uruvelakassapa, after that night had passed, approached the Blessed One; having approached, he said this to the Blessed One - "It is time, Great Ascetic, the meal is ready. Why indeed, Great Ascetic, was there no pond here before, yet now there is a pond here? These stones were not placed down before. By whom were these stones placed down? The branch of this kakudha tree was not bent down before, yet now the branch is bent down." Here, Kassapa, a rag robe had arisen for me. This occurred to me, Kassapa: "Where indeed should I wash the rag robe?" Then, Kassapa, Sakka, the lord of the gods, having known with his mind the reflection in my mind, having dug a pond with his hand, said this to me: "Here, venerable sir, let the Blessed One wash the rag robe." This, Kassapa, is a pond dug by the hand of a spirit. This occurred to me, Kassapa: "On what indeed should I rub the rag robe?" Then, Kassapa, Sakka, the lord of the gods, having known with his mind the reflection in my mind, placed down a great stone: "Here, venerable sir, let the Blessed One rub the rag robe." This, Kassapa, is a stone placed down by a spirit. This occurred to me, Kassapa: "Taking hold of what indeed should I come out?" Then, Kassapa, a deity dwelling in a kakudha tree, having known with his mind the reflection in my mind, bent down a branch: "Here, venerable sir, let the Blessed One take hold and come out." That kakudha tree has its branch brought down. This occurred to me, Kassapa: "On what indeed should I spread out the rag robe?" Then, Kassapa, Sakka, the lord of the gods, having known with his mind the reflection in my mind, placed down a great stone: "Here, venerable sir, let the Blessed One spread out the rag robe." This, Kassapa, is a stone placed down by a spirit. Then this occurred to Uruvelakassapa: "The Great Ascetic is of great supernormal power, of great might, in that even Sakka, the lord of the gods, will perform service for him; but yet he is not a Worthy One as I am." Then the Blessed One, having eaten the meal of the matted-hair ascetic Uruvelakassapa, stayed in that very jungle thicket.

Then the matted-hair ascetic Uruvelakassapa, after that night had passed, approached the Blessed One; having approached, he announced the time to the Blessed One: "It is time, Great Ascetic, the meal is ready." "Go, Kassapa, we are coming," having dismissed the matted-hair ascetic Uruvelakassapa, from the rose-apple tree by which the Indian subcontinent becomes known, having taken fruit from there, having come first, he sat down in the fire room. The matted-hair ascetic Uruvelakassapa saw the Blessed One seated in the fire room; having seen, he said this to the Blessed One - "By which road did you come, Great Ascetic? I departed before you, yet you, having come first, are seated in the fire room." "Here, Kassapa, having dismissed you, from the rose-apple tree by which the Indian subcontinent becomes known, having taken fruit from there, having come first, I am seated in the fire room. This, Kassapa, is a rose-apple fruit, endowed with colour, endowed with fragrance, endowed with flavour; if you wish, eat it." "Enough, Great Ascetic, you yourself deserve it, you yourself eat it." Then this occurred to the matted-hair ascetic Uruvelakassapa: "The Great Ascetic is of great supernormal power, of great might, in that having dismissed me first, from the rose-apple tree by which the Indian subcontinent becomes known, having taken fruit from there, having come first, he will sit down in the fire room; but yet he is not a Worthy One as I am." Then the Blessed One, having eaten the meal of the matted-hair ascetic Uruvelakassapa, stayed in that very jungle thicket.

Then the matted-hair ascetic Uruvelakassapa, after that night had passed, approached the Blessed One; having approached, he announced the time to the Blessed One: "It is time, Great Ascetic, the meal is ready." "Go, Kassapa, we are coming," having dismissed the matted-hair ascetic Uruvelakassapa, from the rose-apple tree by which the Indian subcontinent becomes known, not far from it a mango tree... etc. not far from it an emblic myrobalan tree... etc. not far from it a yellow myrobalan tree... etc. having gone to Tāvatiṃsa, having taken a coral tree flower, having come first, he sat down in the fire room. The matted-hair ascetic Uruvelakassapa saw the Blessed One seated in the fire room; having seen, he said this to the Blessed One - "By which road did you come, Great Ascetic? I departed before you, yet you, having come first, are seated in the fire room." "Here, Kassapa, having dismissed you, having gone to Tāvatiṃsa, having taken a coral tree flower, having come first, I am seated in the fire room. This, Kassapa, is a coral tree flower, endowed with colour, endowed with fragrance; if you wish, take it." "Enough, Great Ascetic, you yourself deserve it, you yourself take it." Then this occurred to the matted-hair ascetic Uruvelakassapa: "The Great Ascetic is of great supernormal power, of great might, in that having dismissed me first, having gone to Tāvatiṃsa, having taken a coral tree flower, having come first, he will sit down in the fire room; but yet he is not a Worthy One as I am."

Now at that time those matted-hair ascetics, wishing to tend the fire, were unable to split the firewood. Then this occurred to those matted-hair ascetics: "Without doubt this is the supernormal power of the Great Ascetic, in that we are unable to split the firewood." Then the Blessed One said this to the matted-hair ascetic Uruvelakassapa: "Let the firewood be split, Kassapa." "Let them be split, Great Ascetic." All at once five hundred pieces of firewood were split. Then this occurred to the matted-hair ascetic Uruvelakassapa: "The Great Ascetic is of great supernormal power, of great might, in that even the firewood will be split; but yet he is not a Worthy One as I am."

Now at that time those matted-hair ascetics, wishing to tend the fire, were unable to kindle the fire. Then this occurred to those matted-hair ascetics: "Without doubt this is the supernormal power of the Great Ascetic, in that we are unable to kindle the fire." Then the Blessed One said this to the matted-hair ascetic Uruvelakassapa: "Let the fires be kindled, Kassapa." "Let them be kindled, Great Ascetic." All at once five hundred fires were kindled. Then this occurred to the matted-hair ascetic Uruvelakassapa: "The Great Ascetic is of great supernormal power, of great might, in that even the fires will be kindled; but yet he is not a Worthy One as I am."

Now at that time those matted-hair ascetics, having tended the fire, were unable to put off the fire. Then this occurred to those matted-hair ascetics: "Without doubt this is the supernormal power of the Great Ascetic, in that we are unable to put off the fire." Then the Blessed One said this to the matted-hair ascetic Uruvelakassapa: "Let the fires be extinguished, Kassapa." "Let them be extinguished, Great Ascetic." All at once five hundred fires were extinguished. Then this occurred to the matted-hair ascetic Uruvelakassapa: "The Great Ascetic is of great supernormal power, of great might, in that even the fires will be extinguished; but yet he is not a Worthy One as I am."

Now at that time those matted-hair ascetics on cold wintry nights, during the coldest eight days of the winter, at the time of snowfall, in the river Nerañjarā were emerging and diving, doing emerging and diving. Then the Blessed One created about five hundred coal-pans, where those matted-hair ascetics, having come out, warmed themselves. Then this occurred to those matted-hair ascetics: "Without doubt this is the supernormal power of the Great Ascetic, in that these coal-pans were created." Then this occurred to the matted-hair ascetic Uruvelakassapa: "The Great Ascetic is of great supernormal power, of great might, in that he will create so many coal-pans; but yet he is not a Worthy One as I am."

Now at that time a great unseasonable storm cloud rained, a great flood arose. The place where the Blessed One was dwelling was not submerged by water. Then this occurred to the Blessed One: "What if I were to push aside the water all around and walk up and down in the middle on dust-free ground?" Then the Blessed One pushed aside the water all around and walked up and down in the middle on dust-free ground. Then the matted-hair ascetic Uruvelakassapa, thinking "May the Great Ascetic not have been carried away by the water," went by boat together with several matted-hair ascetics to the place where the Blessed One was dwelling. The matted-hair ascetic Uruvelakassapa saw the Blessed One walking up and down in the middle on dust-free ground, having pushed aside the water all around; having seen, he said this to the Blessed One: "Is this indeed you, Great Ascetic?" "It is I, Kassapa," the Blessed One, having risen up into the sky, descended into the boat. Then this occurred to the matted-hair ascetic Uruvelakassapa: "The Great Ascetic is of great supernormal power, of great might, in that even the water will not carry him away; but yet he is not a Worthy One as I am."

Then this occurred to the Blessed One: "For a long time indeed this foolish man will think thus 'The Great Ascetic is of great supernormal power, of great might, but yet he is not a Worthy One as I am.' What if I were to stir this matted-hair ascetic to a sense of urgency." Then the Blessed One said this to the matted-hair ascetic Uruvelakassapa: "You are indeed not a Worthy One, Kassapa, nor have you attained the path of arahantship. You do not even have the practice by which you would be a Worthy One or would have attained the path of arahantship." Then the matted-hair ascetic Uruvelakassapa, having fallen at the Blessed One's feet with his head, said this to the Blessed One: "May I, venerable sir, receive the going forth in the presence of the Blessed One, may I receive full ordination." "You, Kassapa, are the leader of five hundred matted-hair ascetics, the great leader, the foremost, the chief, the eminent one. First consult with them; as they think, so they will do." Then the matted-hair ascetic Uruvelakassapa approached those matted-hair ascetics; having approached, he said this to those matted-hair ascetics: "I wish, friend, to live the holy life under the Great Ascetic; as the venerable ones think, so let them do." "Long since we, friend, have had confidence in the Great Ascetic; if the venerable one will live the holy life under the Great Ascetic, all of us too will live the holy life under the Great Ascetic." Then those matted-hair ascetics, having floated their hair, matted locks, carrying poles, and fire offerings in the water, approached the Blessed One; having approached, having fallen at the Blessed One's feet with their heads, they said this to the Blessed One: "May we, venerable sir, receive the going forth in the presence of the Blessed One, may we receive the full ordination." The Blessed One said "Come, monks" - "Well proclaimed is the Teaching, live the holy life for the rightly making an end of suffering." That itself was those venerable ones' full ordination.

The matted-hair ascetic Nadīkassapa saw hair, matted locks, carrying poles, and fire offerings floating in the water, and having seen this, this occurred to him - "May there not have been a danger to my brother." He sent the matted-hair ascetics - "Go and find out about my brother." And he himself together with three hundred matted-hair ascetics approached the Venerable Uruvelakassapa; having approached, he said this to the Venerable Uruvelakassapa: "Is this indeed better, Kassapa?" "Yes, friend, this is better." Then those matted-hair ascetics, having floated their hair, matted locks, carrying poles, and fire offerings in the water, approached the Blessed One; having approached, having fallen at the Blessed One's feet with their heads, they said this to the Blessed One: "May we, venerable sir, receive the going forth in the presence of the Blessed One, may we receive the full ordination." The Blessed One said "Come, monks" - "Well proclaimed is the Teaching, live the holy life for the rightly making an end of suffering." That itself was those venerable ones' full ordination.

The matted-hair ascetic Gayākassapa saw hair, matted locks, carrying poles, and fire offerings floating in the water, and having seen this, this occurred to him - "May there not have been a danger to my brothers." He sent the matted-hair ascetics - "Go and find out about my brothers." And he himself together with two hundred matted-hair ascetics approached the Venerable Uruvelakassapa; having approached, he said this to the Venerable Uruvelakassapa: "Is this indeed better, Kassapa?" "Yes, friend, this is better." Then those matted-hair ascetics, having floated their hair, matted locks, carrying poles, and fire offerings in the water, approached the Blessed One; having approached, having fallen at the Blessed One's feet with their heads, they said this to the Blessed One: "May we, venerable sir, receive the going forth in the presence of the Blessed One, may we receive the full ordination." The Blessed One said "Come, monks" - "Well proclaimed is the Teaching, live the holy life for the rightly making an end of suffering." That itself was those venerable ones' full ordination.

By the Blessed One's determination, five hundred pieces of firewood did not split, they split; fires did not kindle, they kindled; they did not extinguish, they extinguished; he created five hundred coal-pans. In this way there are three and a half thousand wonders.

Then the Blessed One, having dwelt at Uruvelā as long as he liked, set out on a journey towards Gayāsīsa together with a large Community of monks, with a thousand, all of them former matted-hair ascetics. There the Blessed One stayed at Gayā, at Gayāsīsa, together with a thousand monks. There the Blessed One addressed the monks - 'All, monks, is blazing. And what, monks, is the all that is blazing? The eye, monks, is blazing, forms are blazing, eye-consciousness is blazing, eye-contact is blazing, whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is blazing. Blazing with what? Blazing with the fire of lust, with the fire of hate, with the fire of delusion, blazing with birth, with ageing, with death, with sorrows, with lamentations, with sufferings, with displeasures, with anguishes, I say. The ear is blazing, sounds are blazing, etc. The nose is blazing, odours are blazing, etc. The tongue is blazing, flavours are blazing, etc. The body is blazing, tangible objects are blazing, etc. The mind is blazing, mental phenomena are blazing, mind-consciousness is blazing, mind-contact is blazing, whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is blazing. Blazing with what? Blazing with the fire of lust, with the fire of hate, with the fire of delusion, blazing with birth, with ageing, with death, with sorrows, with lamentations, with sufferings, with displeasures, with anguishes, I say.

Seeing thus, monks, a learned noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact, whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - he becomes disenchanted with that too. He becomes disenchanted with the ear, becomes disenchanted with sounds, etc. He becomes disenchanted with the nose, becomes disenchanted with odours, etc. He becomes disenchanted with the tongue, becomes disenchanted with flavours, etc. He becomes disenchanted with the body, becomes disenchanted with tangible objects, etc. He becomes disenchanted with the mind, becomes disenchanted with mental phenomena, becomes disenchanted with mind-consciousness, becomes disenchanted with mind-contact, whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - he becomes disenchanted with that too. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated; when liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'

And while this explanation was being spoken, the minds of that thousand monks were liberated from the mental corruptions by non-clinging.

29. Thus, having heard the teaching of the Discourse on the Burning, having attained arahantship together with the analytical knowledges, the Elder Nadīkassapa, filled with joy, making known his former conduct, his life history, said beginning with "Of the Blessed One Padumuttara." Therein, "the highest fruit" means the best fruit, or the fruit taken at the beginning from a mango tree planted by oneself. The remainder is easily understood.

The commentary on the life history of the Elder Nadīkassapa is complete.

3.

Commentary on the Life History of the Elder Gayākassapa

In the third life history, the life history of the Venerable Elder Gayākassapa, beginning with "a garment of cheetah hide." This one too, having formed aspirations under former Buddhas, accumulating wholesome action as a decisive support for the end of the round of rebirths in this and that existence, thirty-one cosmic cycles ago from now, in the time of the Blessed One Sikhī, having been reborn in a family home, having attained discretion, because of having the disposition of escape, having abandoned the household life, having gone forth into the going forth as a hermit, having had a hermitage built in a forest haunt, was dwelling feeding on forest roots and fruits. Now at that time the Blessed One, alone, without a companion, came near his hermitage. He, having seen the Blessed One, with a gladdened mind, having approached, having paid homage, standing to one side, looking at the time, presented charming jujube fruits to the Teacher. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, having been reborn in a brahmin family, having come of age, because of having the disposition of escape, having abandoned the household life, having gone forth into the going forth as a hermit, together with two hundred hermits, was dwelling at Gayā. Because of dwelling at Gayā and because of his belonging to the Kassapa clan, his designation was "Gayākassapa." He, together with his following, having been given the "Come, monk" full ordination by the Blessed One, being exhorted by the teaching of the Discourse on the Burning in the method stated for Nadīkassapa, became established in arahantship.

35. He, having attained arahantship, filled with joy, making known his former conduct, his life history, said beginning with "Clothed in cheetah hide." Therein, "clothed in cheetah hide" means because of having gone forth as a hermit, clothed in cheetah hide as inner robe and outer garment - this is the meaning. "Bearing a pingo-load" means during the time as a hermit, bearing a carrying pole full of hermit's requisites - this is the meaning. Having filled the alkaline basket with hermit's requisites. "Brought jujube to the hermitage" means having filled the hermitage with jujube fruits, he sat in the hermitage - this is the meaning. In the reading "I guarded," having sought jujube fruits, I guarded and protected the hermitage - this is the meaning. The remainder is all of manifest meaning only.

The commentary on the life history of the Elder Gayākassapa is complete.

4.

Commentary on the Life History of the Elder Kimila

In the fourth life history, the life history of the Venerable Elder Kimila, beginning with "When Kakusandha was quenched." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Kakusandha, having been reborn in a family home, having attained discretion, when the Teacher had attained final Nibbāna, had a pavilion built with sal tree garlands with reference to his relics and made an offering. He, by that meritorious action, having arisen among the Tāvatiṃsa gods, wandering again and again among gods and humans, in this arising of a Buddha, having been reborn in the Sakyan royal family in the city of Kapilavatthu, they gave him the name Kimila. He, having come of age, dwelt heedless due to the achievement of wealth. The Teacher, having known the maturity of his knowledge, for the purpose of generating a sense of urgency, while dwelling at Anupiya, having created a delightful woman's form standing in the prime of youth, having shown it before him, then gradually made it so that she appeared overpowered by the failures of ageing, disease and misfortune. Having seen that, the prince Kimila, exceedingly struck with religious emotion, making known his own sense of urgency, having made it manifest to the Blessed One, having received instruction, attained arahantship.

42. He, having attained arahantship, filled with joy, making known his former conduct, his life history, said beginning with "When Kakusandha was quenched." "The brahmin who had lived the holy life" means the Blessed One who had attained mastery through the five masteries. Because the brahmin was adorned with all groups of virtues, because he was endowed with them, "the brahmin" means when the Blessed One Kakusandha had attained final Nibbāna - this is the meaning. All the remainder is clear in itself.

The commentary on the life history of the Elder Kimila is complete.

5.

Commentary on the Life History of the Elder Vajjiputta

Beginning with "The Blessed One, thousand-rayed" is the life history of the Venerable Elder Vajjiputta. This one too, having formed aspirations under former Buddhas, accumulating merit as a decisive support for the end of the round of rebirths in this and that existence, ninety-four cosmic cycles ago from now, having seen a certain Individually Enlightened One going for alms, with a gladdened mind, gave banana fruits. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn as a prince of the Licchavi kings in Vesālī; because of being a prince of the Vajji kings, his designation was indeed "Vajjiputta." He, being young, even at the time of training in elephant-training and so on, because of being accomplished in the supporting conditions, having become one with a disposition solely towards escape, going about, having heard the Teacher's teaching of the Teaching, having gained faith, having gone forth in the presence of the Teacher, having done the work of insight, before long became a possessor of the six higher knowledges. But having become a possessor of the six higher knowledges, afterwards, when the Teacher had attained final Nibbāna not long before, when a rendezvous had been made to recite together the Teaching, while the great elders were dwelling here and there, one day, having seen the Venerable Ānanda, who was still a learner, surrounded by a great assembly, teaching the Teaching, generating in him enthusiasm for the attainment of the higher path -

Therein, "thicket at the foot of a tree" means a thicket that is at the foot of a tree. For there is a thicket but not a tree-root, and there is a tree-root but not a thicket. Among these, by the mention of tree-root, because of the place being endowed with shade, he explains the absence of danger from wind and heat of the sun; by the mention of thicket, by the state of being sheltered from the wind, he shows the absence of danger from wind and the absence of crowding by people; and by both of these, the suitability for meditation. "Pasakkiya" means having approached. "Having placed Nibbāna in the heart" means having placed quenching in the heart, having made it in the mind, thinking "Thus, having practised, Nibbāna is to be attained by me." "Meditate" means meditate by meditation on the three characteristics of existence; develop path development together with the development of insight. "Gotama" means he addresses the treasurer of the Teaching by his clan name. "And do not be negligent" means do not fall into negligence regarding highly wholesome mental states. Now, showing by way of rejecting whatever negligence of the elder there was, he said "what will this chatter do for you?" Therein, "chatter" means idle prattling activity. Just as the sound occurrence "biḷibiḷi" is useless, so the description by people similar to chatter. "What will it do for you" means what kind of purpose will it accomplish for you? Therefore, having abandoned the description by people, be devoted to one's own welfare - thus he gave an exhortation.

Having heard that, being stirred with a sense of urgency by the words spoken by others, like the wafting of the scent of raw flesh, spending much of the night by walking meditation, having aroused zeal in insight, having entered the lodging, just as soon as he had sat down on the small bed, thinking "Let me lie down a little," his head not yet having reached the pillow, his feet risen from the ground, at the very moment his body went into space, he attained arahantship.

49. The Elder Vajjiputta, afterwards, filled with joy, making known his former conduct, his life history, said beginning with "The Blessed One, thousand-rayed." Therein, "thousand-rayed" - here, where "having many hundreds of thousands of rays" should be said, it should be understood that "thousand-rayed" was said for the ease of verse composition. The remainder is easily understood.

The commentary on the life history of the Elder Vajjiputta is complete.

6.

Commentary on the Life History of the Elder Uttara

In the sixth life history, beginning with "Sumedha by name, the Self-enlightened One" and so on is the life history of the Venerable novice Uttara. He too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Sumedha, having become a knower of charms, wanders through space. And at that time the Teacher, for the purpose of assisting that very one, sat down at the foot of a certain tree in the midst of the forest, emitting the six-coloured Buddha-rays. He, going through the sky, having seen the Blessed One, with a gladdened mind, having descended from the sky, venerated the Blessed One with thoroughly pure and abundant kaṇikāra flowers. The flowers, by the majestic power of the Buddha, stood above the Teacher in the shape of an umbrella. He, having become of confident mind even more because of that, afterwards, having died, having been reborn among the Tāvatiṃsa gods, experiencing divine success, having remained there as long as life lasted, having passed away from there, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn as the son of a wealthy brahmin family at Rājagaha. His name was Uttara Tissa. He, having attained discretion, having attained accomplishment in the brahminical sciences, became one venerated by the world for his birth, beauty, knowledge, age, and morality and good conduct.

Having seen that achievement of his, Vassakāra, the chief minister of Magadha, wishing to give his own daughter, made known his own intention. He, because of having the disposition of escape, having rejected that, from time to time attending upon the General of the Dhamma, having heard the Teaching in his presence, having gained faith, having gone forth, having become dutiful, attends upon the elder.

And at that time a certain illness arose in the elder. For the purpose of medicine for him, the novice Uttara, right early, having taken his bowl and robes, having departed from the monastery, on the road, having placed his bowl near a lake, having gone near the water, washes his face. Then a certain tunnel-thief, having done the deed, pursued by the guard-men, having departed from the city by the main road, running away, having thrown the bundle of jewels taken by himself into the novice's bowl, fled. The novice too approached near the bowl. The king's men, pursuing the thief, having seen the bundle in the novice's bowl, thinking "This is the thief, by this one the theft was done," having bound the novice with his hands behind his back, showed him to the brahmin Vassakāra. And Vassakāra at that time, having been appointed to the king's judgment, administers cutting and breaking punishments. He, thinking "Previously he did not heed my words, he went forth among the pure sectarians," without investigating the case, out of sheer desire to kill, impaled him alive on a stake.

Then the Blessed One, having observed the maturity of his knowledge, having gone to that place, having placed upon Uttara's head his hand - enveloped in a net of rays, soft, tender-skinned, with long fingers, whose whiteness was suffused with the radiance of the rays of the jewel-like fingernails of the shining hand, like a stream of natural vermilion and liquid gold flowing forth - having said "Uttara, this fruit of your former action has arisen; therein endurance should be practised by you through the power of reviewing," taught the Teaching suited to his disposition. Uttara, having obtained lofty joy and gladness through the confidence and pleasure arisen from the touch of the Teacher's hand, which was like a consecration of the Deathless, having ascended the path of insight as previously practised, because his knowledge had reached maturity, and through the beauty of the Teacher's instruction, at that very moment, having exhausted all mental defilements by the succession of paths, became a possessor of the six higher knowledges. But having become a possessor of the six higher knowledges, having risen from the stake, standing in the sky out of compassion for others, he showed a wonder. The public was filled with wonder and amazement. At that very moment his wound healed. He, when asked by the monks "Friend, while experiencing such suffering, how were you able to engage in insight meditation?" said "Even earlier, friends, the danger in the round of rebirths and the intrinsic nature of activities had been well seen by me; thus, even while experiencing such suffering, I was able, having developed insight, to attain distinction." "In a former birth, in childhood, having taken a fly, having taken a neem-wood spike, dependent on the game of impaling on a stake, thus, having experienced the suffering of impalement through many hundreds of births, in this final birth, such suffering was experienced," he said.

55. Then afterwards, having remembered his former deed, filled with joy, making known his former conduct, his life history, said beginning with "The Perfectly Self-awakened One named Sumedha." Therein, we shall make an explanation of the obscure terms only.

57. "A knower of charms then I was" means having become capable of going through space through the accomplishment of external charms and so on, by way of conduct, having protected that true knowledge, having not destroyed it, by way of keeping it - "I was in the realm of a knower of charms" means "I was" - this is the meaning. "One who moves through the sky, I" - the end, the final goal, the summit, it scratches, it will mix - thus "the sky." Or, the end, the final goal, is inscribed, is looked at by means of this - thus "the sky"; in that sky, in space, "one accustomed to travelling, I" - this is the meaning. "Having grasped a well-made trident" means a sharp pike, the foremost weapon. A trident beautifully made, a pike-weapon well made by means of pounding, rubbing, crushing and striking, having grasped, having taken, "I go into the sky" - this is the meaning. All the remainder is easily understood by the pursuit of the method, since it is of the same manner as stated above.

The commentary on the life history of the Elder Uttara is complete.

7.

Commentary on the Life History of the Elder Aparauttara

In the seventh life history, the life history of the Venerable Other Elder Uttara, beginning with "When the Lord of the World was quenched." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, ninety-four cosmic cycles ago from now, in the time of the Blessed One Siddhattha, having been reborn in a family home, having come of age, having attained discretion, having gained confidence in the Dispensation, he announced his state as a lay follower. He, when the Teacher had attained final Nibbāna, having assembled his own relatives, having gathered together much veneration and honour, made an offering to the relics. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, having been reborn in a brahmin family in Sāketa, having received the name "Uttara," having come of age, having gone to Sāvatthī on some business, having seen the Twin Miracle performed at the foot of the Kaṇḍamba tree, having become confident, again with his faith increasing through the teaching of the Kāḷakārāma Sutta, having gone forth, having gone together with the Teacher to Rājagaha, having received full ordination, practising in the same way, having established insight, before long became a possessor of the six higher knowledges. But having become a possessor of the six higher knowledges, when the Teacher was dwelling at Sāvatthī, having gone from Rājagaha to Sāvatthī for the purpose of attending upon the Buddha, by the monks - When asked "Has the task of the going forth been brought to its summit by you, friend?" he declared the final liberating knowledge.

93. But having attained arahantship, filled with joy, making known his former conduct, his life history, he said beginning with "When the Lord of the World was quenched." All that is of manifest meaning since the method has been stated below.

The commentary on the life history of the Elder Aparauttara is complete.

8.

Commentary on the Life History of the Elder Bhaddaji

In the eighth life history, the life history of the Venerable Elder Bhaddaji, beginning with "Having plunged into the pond." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, having been reborn in a brahmin family, having attained discretion, having gone to the far shore in the brahminical sciences and crafts, having abandoned sensual pleasures, having gone forth into the going forth as a hermit, having had a hermitage built in a forest haunt, while dwelling there, one day, having seen the Teacher going through space, with a gladdened mind, raising joined palms, stood. The Teacher, having seen his disposition, descended from the sky. To the Blessed One who had descended, he offered honey and lotus bulb and roots and ghee and milk, and the Blessed One, out of compassion for him, having accepted that, having given thanksgiving, departed. He, by that meritorious action, having been reborn in Tusita, having remained there as long as life lasts, thence wandering again and again only in fortunate destinations, in the time of the Blessed One Vipassī, having become a millionaire of great riches, having fed six million eight hundred thousand monks, he clothed them with the three robes.

Thus, having done much wholesome action, he was reborn in the heavenly world. Having remained there as long as life lasts, having passed away from there, having arisen in the human worlds, in a world devoid of a Buddha, having attended upon five hundred Individually Enlightened Ones with the four requisites, having passed away from there, having been reborn in a royal family, while governing the kingdom, having attended upon his own son who had attained individual enlightenment and was established therein, having taken the relics of that one who had attained final Nibbāna, having made a shrine, he venerated them. Thus, having performed those meritorious deeds here and there, in this arising of a Buddha, he was reborn as the only son of the millionaire Bhaddiya of eighty crores' wealth in the city of Bhaddiya. His name was Bhaddaji. His achievement of sovereignty, wealth, and retinue, it is said, was like that of the Bodhisatta in his final existence.

Then the Teacher, having dwelt at Sāvatthī, for the purpose of supporting the young man Bhaddaji, having gone to the city of Bhaddiya together with a large community of monks, dwelt in the Jātiyā grove, waiting for the maturation of his knowledge. He too, seated in the upper mansion, having opened the lattice window and looking out, having seen the great multitude going to hear the Teaching in the presence of the Blessed One, having asked "Where is this great multitude going?" having heard the reason, himself too, with a great retinue, having gone to the Teacher's presence, while hearing the Teaching, adorned with all ornaments as he was, having exhausted all mental defilements, attained arahantship. But when arahantship had been attained by him, the Teacher addressed the millionaire of Bhaddiya - "Your son, while listening to the Teaching fully decorated and prepared, became established in arahantship; therefore it is fitting for him to go forth right now. If he does not go forth, he will attain final Nibbāna." The millionaire said "There is no need for my son, while still young, to attain final Nibbāna; give him the going forth." The Teacher, having given him the going forth and having given him full ordination, having dwelt there for a week, reached Koṭigāma, and that village was on the bank of the Ganges. And the residents of Koṭigāma carried on a great gift to the Community of monks headed by the Buddha. The Elder Bhaddaji, when the thanksgiving by the Teacher had just begun, having gone outside the village, having determined the time limit thinking "I shall emerge when the Teacher arrives near the road on the bank of the Ganges," having entered upon a meditative attainment at the foot of a certain tree, sat down. Even when the great elders were coming, he did not emerge, and emerged only when the Teacher arrived. The worldling monks - "This one, recently gone forth, being stubborn in conceit when the great elders were coming, did not rise" - grumbled.

The residents of Koṭigāma tied together many rafts of boats for the Teacher and the Community of monks. The Teacher, thinking "Let me make known Bhaddaji's power," having stood on the boat, asked "Where is Bhaddaji?" The Elder Bhaddaji - "Here I am, venerable sir," having approached the Teacher, having made a salutation with joined palms, stood there. The Teacher said "Come, Bhaddaji, board the same boat together with us." He, having flown up, stood on the boat where the Teacher was standing. When the Teacher had reached the middle of the Ganges, he said "Bhaddaji, where is the jewelled mansion that you inhabited in the time of Mahāpanāda?" "It is submerged in this place, venerable sir." "If so, Bhaddaji, dispel the doubt of your fellows in the holy life." At that moment the elder, having paid homage to the Teacher, having gone by the power of supernormal power, having gripped the pinnacle of the mansion between his toes, having taken hold of the twenty-five yojana mansion, flew up into the sky, and while flying up, he lifted it fifty yojanas. Then his relatives from a former existence, having become fish, turtles, and frogs through greed attached to the mansion, when that mansion was rising up, tumbled over and fell. The Teacher, having seen them falling, said "Your relatives, Bhaddaji, are suffering." The elder, at the Teacher's word, released the mansion. The mansion became established in its original place. The Teacher, having reached the far shore, by the monks - When asked "When, venerable sir, was this mansion inhabited by the Elder Bhaddaji?" having related the Mahāpanāda Jātaka, he gave the great multitude the nectar of the Teaching to drink.

98. The elder monk, having attained arahantship, having remembered his former accumulations, filled with joy, in order to make known his former conduct, his life history, said beginning with "Having plunged into the pond." Therein, "having plunged into the pond" means: having plunged into, having entered, having gone into, having immersed into the body of water which obtained the name "pokkharaṇī" because it was excavated by many various great floods, having entered that pond for the purpose of eating for the sake of food, "I pull out lotus roots" - the roots of lotuses and white lotuses - this is the meaning. The remainder is easily understood in accordance with the method, since the method has been stated above and since the meaning of the terms is clear.

The commentary on the life history of the Elder Bhaddaji is complete.

9.

Commentary on the Life History of the Elder Sivaka

In the ninth life history, the life history of the Venerable Elder Sivaka, beginning with "walking in search." This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Vipassī, having been reborn in a family home, having attained discretion, one day, having seen the Blessed One walking for almsfood, with a gladdened mind, having taken a bowl and filled it with food made with flour, gave it. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, having been reborn in a brahmin family home in Rājagaha, his name was Sivaka Tissa. He, having come of age, having attained accomplishment in the sciences and crafts, through his disposition towards renunciation, having abandoned sensual pleasures, having gone forth into the going forth as a hermit, going about, having approached the Teacher, having heard the Teaching, having gained faith, having gone forth, doing the work of insight, before long attained arahantship.

117. Having attained arahantship, filled with joy, making known his former conduct, his life history, he said beginning with "walking in search." All that is easily understood.

The commentary on the life history of the Elder Sivaka is complete.

10.

Commentary on the Life History of the Elder Upavāna

In the tenth life history, the life history of the Venerable Elder Upavāna, beginning with "The Conqueror named Padumuttara." This one, it is said, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, by some defect of action, in the time of the Blessed One Padumuttara, having been reborn in a poor family, having attained discretion, when the Blessed One had attained final Nibbāna, having taken his relics, when a stupa made of the seven precious things, seven yojanas high, had been made by humans, gods, serpents, garuḷas, demons, kumbhaṇḍas and gandhabbas, there, having tied his well-washed upper robe to the top of a bamboo, having made it into a flag, he made an offering. Having taken that, the demon general named Abhisammata, appointed by the gods for the purpose of protecting the shrine veneration, with invisible body, holding it in the sky, circumambulated the shrine three times. Having seen that, he became one with a gladdened mind even more. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, having been reborn in a brahmin family in Sāvatthī, having received the name "Upavāna," having come of age, having seen the majestic power of the Buddha at the acceptance of the Jeta Grove, having gained faith, having gone forth, doing the work of insight, became a possessor of the six higher knowledges. Then the Venerable Upavāna was the attendant of the Blessed One. And at that time a wind illness arose in the Blessed One. The elder's lay friend, a brahmin named Devahita, was dwelling at Sāvatthī. He invited the elder with the four requisites. Then the Venerable Upavāna, having dressed, having taken his bowl and robes, approached that brahmin's dwelling. The brahmin, having known "The elder must have come for some purpose, methinks," said "Please say, venerable sir, what you need." The elder, relating the purpose to that brahmin -

He spoke a pair of verses.

Its meaning is - He who in this world is venerated by those worthy of veneration, by gods such as Sakka and others who should be venerated, and by Brahmās such as the Great Brahmā and others, honoured by those worthy of honour, by those who should be honoured such as King Bimbisāra, the King of Kosala and others, esteemed by those worthy of esteem, by great sages who have eliminated the mental corruptions who should be esteemed, the Worthy One by reason of being far from mental defilements and so on, the Fortunate One by reason of beautiful going and so on, the omniscient sage, my Teacher, the god of gods, a Sakka above Sakkas, a Brahmā above Brahmās - he has now become afflicted by winds, on account of wind, by reason of wind disturbance. If, brahmin, there is hot water, I wish to bring it for the purpose of appeasing his wind illness.

Having heard that, the brahmin offered hot water and medicine suitable for wind illness conforming with that to the Blessed One. And by that the Teacher's disease was appeased. The Blessed One gave him thanksgiving.

122. Then the Venerable Upavāna afterwards, having remembered his former deed, filled with joy, making known his former conduct, his life history, said beginning with "The Conqueror named Padumuttara." Therein, "Padumuttara" and so on are of already stated meaning.

123. "The great multitude having assembled" means the inhabitants of the whole Indian subcontinent gathered together - this is the meaning. "Having made a pyre" means having made a funeral pyre of a heap of sandalwood a yojana in height, they placed the body of the Blessed One upon it - this is the connection.

124. "Having performed the bodily rites" means cremation - the meaning is having performed the function of burning with fire.

127-128. "The lower leg was made of jewels" means in the monument made by human beings, the lower leg - the place for walking for the purpose of carrying flowers - was made of jewels, made of sapphire - this is the meaning. "We too" means all the gods will make a monument - this is the meaning.

129. "There is no separate element" means there is no separate element apart for gods and humans to make a shrine separately; showing that, he said "the body is compounded in a single stroke." By the power of determination, the entire bodily relic became just one, like an image made of a single solid stone - this is the meaning. "For this Buddha monument" means in this golden monument made by the inhabitants of the whole of Jambudīpa, we shall all assemble together and make a mantle-monument - this is the meaning.

133. "Sapphires and great blue gems" means a gem having the colour of a blue water-lily flower is a sapphire. Of superior colour to that is a great gem; sapphires and great blue gems and radiant light gems and cat's eye gems, having gathered together as one, having made a heap, having made a mantle-monument over the golden monument, they covered it - this is the connection.

144. "Each for the Buddha, the foremost" means the meaning is that they made a stupa for the supreme Buddha, each one separately, with an upper roof covering.

147. "Kumbhaṇḍas and guyhakas likewise" means those gods whose testicles are the size of water-pots are kumbhaṇḍas; having covered over, having concealed, because of concealment, the garuḷas became called guyhakas; the meaning is that those kumbhaṇḍas and guyhakas too made a monument.

151. "His radiance is not overcome" means the radiance of the moon, sun, and stars does not overcome, does not overpower the light of that shrine - this is the meaning.

158. "I too shall make an offering" means at the stupa of the Protector of the World, such a one, I too shall make an offering, a meritorious deed, a wholesome action, a veneration with flags and banners - this is the meaning.

The commentary on the life history of the Elder Upavāna is complete.

11.

Commentary on the Life History of the Elder Raṭṭhapāla

In the eleventh life history, the life history of the Venerable Elder Raṭṭhapāla, beginning with "Of the Blessed One Padumuttara" and so on. This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, even before his arising, having been reborn in a very wealthy householder's family in the city of Haṃsavatī, having come of age, after his father's passing, having been established in the household life, having seen the immeasurable wealth handed down through the family lineage shown by the treasurer of the jewel storehouse, having thought "This much heap of wealth my grandfather, great-grandfather and others were not able to take with them when they went, but it is fitting for me to take it and go," he gives a great gift to the destitute, travellers and others. He, while attending upon a certain ascetic who was an obtainer of direct knowledge, was engaged by him in the lordship of the heavenly world, and having performed meritorious deeds for as long as life lasted, having passed away from there, having become a god, was reborn. He, there in the heavenly world, exercising divine kingship, having remained as long as life lasted, having passed away from there, was reborn in the human world as the only son of a family able to hold together a broken country. And at that time the Blessed One named Padumuttara, having arisen in the world, having set in motion the excellent wheel of the Teaching, brought beings accessible to instruction to the secure plane known as the great city of Nibbāna. Then that son of good family, having gradually attained discretion, one day, having gone together with lay followers to the monastery, having seen the Teacher teaching the Teaching, with a gladdened mind, sat down at the edge of the assembly.

And at that time the Teacher established a certain monk in the foremost position among those who had gone forth through faith. Having seen that, with a gladdened mind, having directed his mind to that purpose, having carried on a great giving for seven days with great honour to the Blessed One with a retinue of a hundred thousand monks, he made an aspiration. The Teacher, having seen that it would succeed without obstacle, declared: "In the future he will be the foremost among those who have gone forth through faith in the Dispensation of a perfectly Self-awakened One named Gotama." He, having paid homage to the Teacher and the community of monks, rose from his seat and departed. He, having performed meritorious deeds there as long as life lasted, having passed away from there, wandering in the round of rebirths among gods and humans, ninety-two cosmic cycles ago from now, in the time of the Blessed One Phussa, when three princes who were half-brothers of the Teacher were attending upon the Teacher, he performed the function of a friend in their meritorious activity. Thus, having accumulated much wholesome action of this and that kind in this and that existence, wandering only in fortunate destinations, in this arising of a Buddha, he was reborn in the house of the millionaire Raṭṭhapāla in the market town of Thullakoṭṭhika in the Kuru country. Because of his being reborn in a family able to hold together a broken country, his name was Raṭṭhapāla, being a name handed down through the lineage. He, growing up with a great retinue, having gradually reached youth, was united by his mother and father with a suitable wife, and established in great fame, he experienced success similar to divine success. Then the Blessed One, while wandering on a journey through the countryside in the Kuru country, arrived at Thullakoṭṭhika. Having heard that, the son of good family Raṭṭhapāla, having approached the Teacher, having heard the Teaching in the presence of the Teacher, having gained faith, having made a break in meals seven times, with difficulty and trouble having obtained permission from his mother and father, having approached the Teacher, having requested the going forth, by the Teacher's command, having gone forth in the presence of a certain elder, doing the work through wise attention, having developed insight, attained arahantship.

179-180. Then the Venerable one afterwards, having remembered his former deed, filled with joy, making known his former conduct, his life history, said beginning with "Of the Blessed One Padumuttara." "A beautiful elephant was given by me" means at that time, having become a millionaire of great wealth, at the time of giving away all his property through giving, a beautiful elephant, a king of elephants with seven supports, was given by me. Showing that, he said beginning with "with tusks as long as a plough-pole." "With tusks as long as a plough-pole" means with tusks the measure of a chariot-pole; that noble elephant was given by me. "Fully grown" means capable and fit for bearing a king, or worthy of a king. "With a white parasol" means together with a white parasol of attendance for the purpose of decoration - this is the meaning. "Adorned" means possessing height and girth, accomplished in beauty of form - this is the meaning. "With trappings, together with the elephant keeper" means together with elephant decorations, together with the elephant keeper - this is the meaning. A noble elephant being thus was given by me to the Blessed One Padumuttara - this is the meaning.

181. "Having prepared food by me" means the connection is: having established a regular meal for monks numbering ten million dwelling in the monasteries caused to be built by me, I dedicated to the great sage.

183. "Named after the best of water-born" means born from water is water-born; what is that? A lotus; because of having the same name as the lotus and because of being the highest, the Blessed One is named Padumuttara - this is the meaning. The remainder is of manifest meaning everywhere.

The commentary on the life history of the Elder Raṭṭhapāla is complete.

The commentary on the fifty-sixth great chapter is complete.

Thus in the Visuddhajanavilāsinī, the Apadāna commentary,

Thus far the commentary on the life histories of the Buddha, the Individually Enlightened Ones, and the disciple elder monks is complete.

Concluding Discussion

Let the whole world together with its gods know this Apadāna commentary, brought by the wise one, the bearer of the Triple Canon, the great one resplendent with all-encompassing virtues, striving with mindfulness, steadfastness, destination, energy and endeavour, seeking the requisites of enlightenment, with proficiency gained through exceedingly great accomplishment in seven months, for the purpose of cutting, refuting and discriminating against craving, conceit, wrong view and so on of all beings, beginning with the Elder Ānanda and others, lamps of the elder lineage, possessed of virtues such as fewness of wishes and so on, in the island of Ceylon.

The Apadāna commentary is complete.