Homage to the Blessed One, the Worthy One, the Fully Self-Enlightened One

In the Collection of Minor Texts

Commentary on the Past Life Histories of the Elder Monks-1

Introductory Discussion on the Undertaking of the Work

Introduction

Because of the promise "By whom, where, when, and this highest Teaching was spoken" and "I shall compose the explanation of meaning," now this explanation of meaning of the Apadāna, being explained having shown these three origins - the distant origin, the not-so-distant origin, and the proximate origin - since it becomes well cognised by those who hear it, being cognised from its arising onwards, therefore we shall explain it only after having shown those origins.

Therein, from the beginning, first the delimitation of those origins should be known. For the narrative that has proceeded from the time the Great Being made his resolution at the feet of Dīpaṅkara up to the time he passed away from the Vessantara individual existence and was reborn in the Tusita city is called the distant origin. But the narrative that has proceeded from passing away from the Tusita abode up to the attainment of omniscience at the seat of enlightenment is called the not-so-distant origin. The proximate origin, however, is obtained at that very place where he was dwelling in those various places.

1.

The Distant Origin Treatise

Herein this is the distant origin - It is said that at the summit of four incalculable periods exceeding a hundred thousand cosmic cycles from now, there was a city named Amaravatī. There a brahmin named Sumedha dwelt, well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation, unassailed and irreproachable with respect to birth, handsome, good-looking, pleasing, endowed with the highest beauty of complexion. He, without doing any other work, learnt only the brahminical arts. While he was still young, his mother and father died. Then his revenue controller, a minister, having brought the income ledger, having opened the chambers filled with gold, silver, gems, pearls and so on, having pointed out the wealth up to the seventh generation - "This much, prince, is your mother's property, this much is your father's property, this much is your grandfather's and great-grandfather's" - said "Take charge of this." The wise Sumedha thought - "Having accumulated this wealth, my father, grandfather and others, going to the world beyond, did not go having taken even a single coin; but it is fitting for me to take it and make a reason for going." He, having reported to the king, having had a drum circulated in the city, having given a gift to the public, went forth into the going forth of a hermit. Now, for the elucidation of this meaning, the story of Sumedha should be told at this point. Now this, although it has come continuously in the Buddhavaṃsa itself, yet because it has come in verse composition it is not well obvious; therefore we shall relate it now and then together with words that illuminate the connection of the verses.

The Sumedha Treatise

For at the summit of four incalculable periods exceeding a hundred thousand cosmic cycles, there was a city not free from ten sounds, which had obtained the name "Amaravatī" and "Amara," with reference to which it was said in the Buddhavaṃsa -

Therein, "not free from ten sounds" means: by the sound of elephants, the sound of horses, the sound of chariots, the sound of drums, the sound of tabors, the sound of lutes, the sound of singing, the sound of conches, the sound of cymbals, the sound of hand-clapping, and the tenth sound of "eat, drink, and chew" - by these ten sounds it was not free. But having taken only a portion of those sounds -

Having spoken this verse in the Buddhavaṃsa -

Then one day that wise Sumedha, having gone to a private place on the excellent upper terrace of the mansion, folding his legs crosswise, seated, thought thus - "In rebirth, O wise one, the taking of conception is indeed suffering, likewise the breaking of the body in the place where one is reborn again and again. And I am subject to birth, subject to ageing, subject to disease, subject to death. It is proper for me, being such, to seek the birthless, the ageless, the disease-free, the deathless, the painless, the happy, the cool, the Deathless, the great Nibbāna. Inevitably, having been freed from existence, there must be one path leading to Nibbāna." Therefore it was said -

Then further still he thought thus - "Just as indeed in the world there exists what is called happiness, which is the counterpart of suffering, so when there is existence, there must also be non-existence as its counterpart. And just as when there is heat, there also exists coolness which is the appeasement of that, so there must also be Nibbāna through the appeasement of the fire of lust and so on. Just as indeed when there is an evil, inferior phenomenon, there also exists a good, blameless phenomenon which is its counterpart, just so when there is evil birth, through the exhaustion of all birth, there must also be Nibbāna reckoned as the birthless." Therefore it was said -

He further thought - "Just as a man sunk in a heap of excrement, having seen from afar a great lake covered with lotuses of five colours, it is proper for him to seek that lake, thinking 'By which path should one go there?' That he does not seek it is not the fault of the lake, but only the fault of the man. Thus, when the lake of the deathless great Nibbāna, the washer of the stain of defilements, exists, that he does not seek it is not the fault of the lake of the deathless great Nibbāna, but only the fault of the man. And just as a man surrounded by thieves, even when a path of escape exists, if he does not flee, that is not the fault of the path, but only the fault of the man. Even so, for a man seized, having been surrounded by defilements, when the safe path leading to Nibbāna exists, the not seeking of the path is not the fault of the path, but only the fault of the man. And just as a man oppressed by disease, when a physician skilled in treating disease exists, if having sought that physician he does not have the disease treated, that is not the fault of the physician, but only the fault of the man. Even so, whoever is oppressed by the disease of defilements and does not seek the teacher who exists, skilled in the path of appeasement of defilements, that is only his fault, not the fault of the teacher who destroys defilements." Therefore it was said -

He further thought - "Just as a man fond of adornment, having abandoned a corpse hung around his neck, would go happily, thus by me too, having abandoned this putrid body, without concern, the city of Nibbāna should be entered. And just as men and women, having defecated and urinated on a dung-hill, do not go taking it in their laps or wrapping it in a cloth, but rather, being disgusted, without concern, having abandoned it, they go; thus it is fitting for me too, having abandoned this putrid body without concern, to enter the city of the deathless Nibbāna. And just as sailors, having abandoned a decrepit boat without concern, go on, thus I too, having abandoned this body oozing through nine wound-openings, without concern, shall enter the city of Nibbāna. And just as a man, having taken various jewels, going along the road together with thieves, out of fear of the loss of his jewels, having abandoned them, takes a secure road; thus this body born of impurity too is like a thief who plunders jewels. If I make craving here, the jewel of wholesome qualities of the noble path will perish for me; therefore it is fitting for me, having abandoned this body like a thief, to enter the city of the deathless great Nibbāna." Therefore it was said -

Thus the wise Sumedha, having reflected upon this meaning connected with renunciation by means of various similes, having distributed the unlimited mass of wealth in his own dwelling to the destitute, travellers and others by the method stated below, having given a great gift, having abandoned both objective sensual pleasures and defilement sensual pleasures, having gone forth from the city of Amarā, entirely alone in the Himalayas, in dependence on a mountain named Dhammika, having made a hermitage, having built there a leaf-hut and a walking path, free from the five faults of the mental hindrances, endowed with the eight qualities of reason stated by the method beginning with "when the mind is thus concentrated," in order to produce the power termed direct knowledge, in that hermitage site, having abandoned the cloth possessed of nine faults, having put on a bark garment possessed of twelve virtues, he went forth in the going forth of sages. Having thus gone forth, having abandoned that leaf-hut filled with eight faults, having gone to a tree-root endowed with ten virtues, having abandoned all grain products, having become one who feeds on fallen fruits, striving in striving by way of sitting place and walking path alone, within just seven days he became an obtainer of the eight attainments and the five direct knowledges. Thus he attained that wished-for power of direct knowledge. Therefore it was said -

Therein, by this canonical passage "A hermitage was well made by me, a leaf-hut was well built," it is spoken as if the hermitage, leaf-hut, and walking path were built by the wise Sumedha with his own hands. But here the meaning is - For having seen that the Great Being "having plunged into the Himalayas, will today enter the Dhammika mountain," Sakka addressed the young god Vissakamma - "Dear son, this wise Sumedha has gone forth saying 'I shall go forth'; build a dwelling place for him." He, having accepted his word, built a delightful hermitage, a well-guarded leaf-hut, and a delightful walking path. But the Blessed One at that time, with reference to that hermitage site produced by the power of his own merit, said "Sāriputta, on that Dhammika mountain -

He said. Therein, "well made by me" means well done by me. "A leaf-hut was well built" means a hall with a leaf roof was also well built for me.

"Free from the five faults" means these are the five faults of a walking path, namely: hardness and unevenness, having trees within, being covered by thickets, being too narrow, and being too wide. For on a walking path with a hard and uneven ground surface, the feet of one walking up and down are hurt, blisters arise, the mind does not attain unified focus, and the meditation subject fails. But on a soft and level surface, owing to comfortable abiding, the meditation subject succeeds. Therefore, the state of having hard and uneven ground should be known as one fault. When there is a tree within the walking path, or in the middle, or at the end, due to negligence, the forehead or head of one walking up and down is struck against it - thus having trees within is the second fault. On a walking path covered by thickets of grass, creepers, and so on, one walking up and down at the time of darkness, having stepped on living beings such as snakes and so on, either kills them, or being bitten by them incurs suffering - thus being covered by thickets is the third fault. On a walking path that is too narrow, being one cubit or half a cubit in breadth, when one walking up and down stumbles at the edge, even nails and toes are broken - thus being too narrow is the fourth fault. On a walking path that is too wide, the mind of one walking up and down runs about and does not attain unified focus - thus being too wide is the fifth fault. But in breadth one and a half cubits, with a side-path of one cubit on both sides, in length sixty cubits, with a soft surface, evenly strewn with sand - such a walking path is suitable, like the walking path of the Elder Mahāmahinda, the one who gladdened the island, at Cetiyagiri; such was that one. Therefore he said - "There I built a walking path, free from the five faults."

"Endowed with eight virtues" means endowed with eight pleasures of an ascetic. These are the eight pleasures of an ascetic, namely: the absence of possessing wealth and grain, the state of blameless quest for almsfood, the state of eating almsfood with passion quenched, the absence of the defilement of oppressing the country when royal families oppress the country and seize the essence of wealth or head-taxes and coins and so on, the state of being without desire and lust for requisites, the state of being fearless of plunder by thieves, the state of being unassociated with kings, rulers, and chief ministers, and the state of being unobstructed in the four directions. This is what is meant - "Just as by one dwelling in that hermitage these eight pleasures can be found, so he built that hermitage endowed with eight virtues."

"I brought the power of direct knowledge" means afterwards, dwelling in that hermitage, having performed the preliminary work on a circular meditation object, having undertaken insight as impermanent and as suffering for the purpose of producing direct knowledges and attainments, I brought the power of insight that had reached strength. Just as dwelling there I am able to bring that power, so the meaning is he built that hermitage, having made it befitting the power of insight for the purpose of direct knowledge.

"I abandoned the cloth there, possessed of nine faults" - here this is the progressive discourse. At that time, it is said, having built a hermitage adorned with huts, rock cells, walking paths and so on, covered with trees bearing flowers and bearing fruits, delightful, with a sweet-water lake, free from beasts of prey and dreadful birds, suitable for solitude, having arranged railing boards at both ends of the decorated walking path, having built a level mung-bean-coloured stone slab in the middle of the walking path for the purpose of sitting, inside the hermitage the hermit's requisites such as matted hair coils, bark garments, tripods, water-jugs and so on, in the pavilion drinking-water pots, drinking-water conch shells, drinking-water bowls, in the fire hall charcoal, frying pans, firewood and so on - thus having built everything that leads to the benefit of those gone forth, on the wall of the hermitage - Having carved the letters "Whoever wishes to go forth, let them take these requisites and go forth," when the young god Vissakamma had gone to the heavenly world itself, the wise Sumedha, looking along the foot of the Himalayas following the mountain grottoes for a comfortable place suitable for his own dwelling, having seen at a river bend a delightful hermitage created by Vissakamma, given by Sakka, having gone to the end of the walking path, not seeing any footprint, having thought "Surely those gone forth, having sought almsfood in a neighbouring village, wearied in appearance, having come, having entered the hermitage, will be seated," having waited a little, thinking "They tarry exceedingly; I shall find out," having opened the door of the hermitage, having entered inside, looking here and there, having read the letters on the great wall, thinking "These are allowable requisites for me; having taken these, I shall go forth," he abandoned the suit of clothes worn and wrapped by himself. Therefore he said "I abandoned the cloth there." Having thus entered, I, Sāriputta, abandoned the cloth in that hermitage.

"Possessed of nine faults" explains that in abandoning the cloth, having seen nine faults, he abandoned it. For those who have gone forth in the going forth of a hermit, nine faults are present in the cloth. The state of being very costly is one fault; the state of arising through dependence on others is one; the state of quickly becoming soiled through use is one - for when soiled it must be washed and dyed; the state of wearing out through use is one - for when worn out, a mend or a patch must be made; the state of being difficult to obtain when seeking again is one; the state of being unsuitable for the going forth of a hermit is one; the state of being common to enemies is one - for it must be guarded so that enemies do not seize it; the state of being a basis for adornment for one who uses it is one; the state of being a burden on the shoulder and a cause of great desire for one who carries it about is one.

"I put on a bark garment" means then I, Sāriputta, having seen these nine faults, having abandoned the cloth, put on a bark garment; the meaning is one takes up a bark garment made by splitting muñja grass into splinter after splinter and tying it together, for the purpose of wearing as a lower and upper garment.

"Possessed of twelve virtues" means endowed with twelve benefits. For in the bark garment there are twelve benefits - It is of little value, beautiful, and allowable - this is the first benefit for now; it is possible to make with one's own hands - this is the second; through use it becomes soiled slowly, and even when being washed there is no delay - this is the third; the absence of needing to be sewn even when worn out through use is the fourth; the state of being easy to make for one seeking again is the fifth; the state of being suitable for the going forth of a hermit is the sixth; the state of being of no use to enemies is the seventh; the absence of being a basis for adornment for one who uses it is the eighth; the state of being light in wearing is the ninth; the state of fewness of wishes regarding the robe requisite is the tenth; the state of being righteous and blameless through the arising of bark is the eleventh; the state of being without concern even when the bark garment is lost is the twelfth.

"I abandoned the leaf-hut, filled with eight faults" - how did I abandon it? It is said that he, while taking off the excellent suit of clothes, having taken a red bark garment hung on the bamboo pole for robes, resembling a garland of anoja flowers, having put it on, having wrapped another golden-coloured bark garment over it, having placed over one shoulder a cheetah-skin leather with bristles resembling a spread of punnāga flowers, having put on the coil of matted hair, having inserted a hardwood needle together with the topknot for the purpose of making it motionless, having placed a coral-coloured water-jug in a pingo-basket resembling a net of pearls, having taken a carrying pole bent in three places, having hung on one end of the carrying pole the water-jug, on the other end a hook, a hand-basket, a tripod, small sticks and so on, having placed the carrying pole on his shoulder, having taken a walking staff in his right hand, having come out from the hermitage, walking up and down again and again on the great walking path of sixty cubits, having looked at his own appearance - "My wish has reached its summit; how splendid indeed is my going forth; this going forth, praised and extolled by all wise men such as Buddhas, Individually Enlightened Ones and so on, is called going forth; the bondage of the household life has been abandoned by me; I have gone forth into renunciation; the highest going forth has been obtained by me; I shall practise the ascetic duty; I shall obtain the happiness of the path and its fruition" - with effort arisen, having lowered the carrying pole, seated on the mung-bean-coloured stone slab in the middle of the walking path like a golden image, having spent the daytime, in the afternoon having entered the hermitage, lying down beside the split-bamboo bed on the wooden bed-spread, having let the body become refreshed, having awoken at the strong break of dawn, he reflected upon his own coming - "I, having seen the danger in the household life, having abandoned immeasurable wealth and endless fame, having entered the forest, having become a seeker of renunciation, went forth. From now on henceforth it is not fitting to conduct oneself in heedlessness; for one who, having abandoned solitude, wanders about, the flies of wrong applied thought devour him. Now it is fitting for me to cultivate seclusion; for I, having seen the household life as an impediment, have departed. And this agreeable hermitage, the ground plastered with the colour of ripe wood-apple fruit, the white walls of silver colour, the leaf-roof of pigeon-foot colour, the split-bamboo bed of the colour of variegated bed-coverings, a comfortable dwelling place to live in - my household success does not appear to be more than this" - examining the faults of the hermitage, he saw eight faults.

For in the use of a hermitage there are eight dangers - The state of having to seek its construction by gathering building materials with great effort is one danger; the state of constant watchfulness because of having to replace grass, leaves, and clay again and again when they have fallen is the second; a lodging indeed reaches an elder, and for one being evicted at an improper time there is no unified focus of mind - the state of being subject to eviction is the third; the state of making the body delicate through the impact of cold, heat and so on is the fourth; the state of concealing blame because whatever evil can be done by one who has entered a house is the fifth; the state of making it a possession thinking "mine" is the sixth; the existence of a house is indeed like dwelling with a companion - this is the seventh; the state of being shared by many because of being common to lice, centipedes, house lizards and so on is the eighth. Thus, having seen these eight dangers, the Great Being abandoned the hermitage. Therefore he said - "I abandoned the leaf-hut, filled with eight faults."

"I approached a tree-root, possessed of ten virtues" - having rejected a roof, he says "I have approached a tree-root endowed with ten virtues." Here these are the ten virtues - The state of requiring little effort is one virtue; for there is only the mere approaching there. The state of requiring no maintenance is the second; for whether swept or unswept, it is comfortable for use. The state of not being subject to eviction is the third. It does not conceal blame; for one doing evil there feels ashamed - the state of not concealing blame is the fourth. Like dwelling in the open air, it does not make the body rigid - the state of not making the body rigid is the fifth; the absence of making it a possession is the sixth; the rejection of attachment to a house is the seventh. The absence of having to remove others, as in a house shared by many, saying "I shall look after it; get out!" is the eighth; the state of having rapture for one dwelling there is the ninth; the state of being without concern because of the easy availability of a tree-root lodging wherever one goes is the tenth - having seen these ten virtues, he says "I have approached a tree-root."

Having considered these many reasons, the Great Being on the following day entered the village for alms. Then when he arrived at the village, the people gave him almsfood with great endeavour. He, having finished the meal duty, having come to the hermitage, having sat down, thought - "I have not gone forth thinking 'I shall obtain food.' Smooth food indeed increases the intoxication of conceit and the intoxication of manhood. And there is no end to suffering rooted in food. What if I were to abandon food produced from sown and planted grain and become one who feeds on fallen fruit." He, from then on, having done so, striving and endeavouring, within seven days itself, produced the eight attainments and the five direct knowledges. Therefore it was said -

The Buddha Dīpaṅkara

Thus, having attained the power of direct knowledge, while the hermit Sumedha was spending his time in the happiness of attainment, a Teacher named Dīpaṅkara arose in the world. At his conception, birth, enlightenment, and setting in motion of the wheel of the Teaching, the entire ten-thousand-fold world system trembled, quaked, and shook violently, made a great uproar, and thirty-two advanced signs appeared. The hermit Sumedha, spending his time in the happiness of attainment, neither heard that sound nor saw those signs. Therefore it was said -

At that time, Dīpaṅkara, the Possessor of the Ten Powers, surrounded by four hundred thousand who had eliminated the mental corruptions, wandering on a journey gradually, having reached a city named Ramma, was dwelling at the Sudassana Great Monastery. The inhabitants of the city of Ramma, having heard "Dīpaṅkara, it is said, the lord of ascetics, having attained the supreme highest enlightenment, the one who had set in motion the excellent wheel of the Teaching, wandering on a journey gradually, having reached our city of Ramma, is dwelling at the Sudassana Great Monastery," having caused ghee, butter, and other medicines and cloth coverings to be taken, with scents, garlands, and so on in their hands, slanting towards the Buddha, slanting towards the Teaching, slanting towards the Community, sloping towards them, inclining towards them, having approached the Teacher, having paid homage, having venerated with scents, garlands, and so on, having sat down to one side, having heard the teaching of the Teaching, having invited him for the morrow, rose from their seats and departed.

They, on the following day, having prepared a great gift, having adorned the city, while adorning the road for the coming of the One of Ten Powers, having thrown soil into places broken by water, having made the ground surface level, they scatter sand the colour of silver plate, they scatter parched grain and flowers, they raise flags and banners with cloths of various colours, and they set up plantain trees and rows of full pitchers. At that time, the hermit Sumedha, having risen up into space from his own hermitage, going through space above those people, having seen those people full of mirth, thinking "What indeed is the reason?" having descended from space, standing to one side, asked the people - "Hey, for whom are you here adorning this uneven road?" Therefore it was said -

The people said - "Venerable Sumedha, you do not know; Dīpaṅkara, the Possessor of the Ten Powers, the Fully Self-Enlightened One, having attained the highest enlightenment, having set in motion the excellent wheel of the Teaching, wandering on a journey, having reached our city, is dwelling at the Sudassana great monastery. We invited that Blessed One; we are decorating this road of arrival for the Buddha, the Blessed One." Then the hermit Sumedha thought - "Even the mere sound 'Buddha' is rare in the world, how much more the arising of a Buddha; it is fitting for me too, together with these people, to decorate the road for the Possessor of the Ten Powers." He said to those people - "If, sirs, you are decorating this road for the Buddha, give me too one place; I too will decorate the road together with you." They, having accepted saying "Good," knowing "The hermit Sumedha possesses supernormal power," having observed a place broken by water - "You decorate this place" - they gave. Sumedha, having taken up rapture with the Buddha as object, thought - "I am able to decorate this place by supernormal power; thus decorated, it will not satisfy me; today it is fitting for me to perform bodily service" - having brought soil, he threw it into that area.

While that area was not yet finished for him, Dīpaṅkara, the Possessor of the Ten Powers, surrounded by four hundred thousand of great power, possessing the six higher knowledges, who had eliminated the mental corruptions, while the deities were venerating with divine scents, garlands, and so on, while divine musical instruments were being played, while divine songs were proceeding, while humans were venerating with human scents, garlands, and so on, and with musical instruments, with incomparable Buddha's grace, rousing himself like a lion on a slab of red arsenic, set out upon that decorated and prepared road. The hermit Sumedha, having opened his eyes, having looked at the body of the Possessor of the Ten Powers coming along the decorated road - adorned with the thirty-two marks of a great man, beautified by the eighty minor features, surrounded by the fathom-wide halo, emitting the six-coloured compact Buddha rays like various lightning creepers on a jewel-coloured sky, in intertwining clusters and in pairs upon pairs - a body endowed with the splendour of beauty - "Today it is fitting for me to make the relinquishment of life for the Possessor of the Ten Powers; let not the Blessed One step on the mud; rather, as if stepping on a bridge of jewelled planks, together with four hundred thousand who have eliminated the mental corruptions, let him go treading upon my back; that will be for my welfare and happiness for a long time" - having loosened his hair, having spread out the cheetah-skin, the matted hair, the bark garments on the dark-coloured mud, he lay down on the surface of the mud like a bridge of jewelled planks. Therefore it was said -

But he, while lying on the surface of the mud, again having opened his eyes, seeing the splendour of the Buddha Dīpaṅkara the Possessor of the Ten Powers, thought thus - "If I wished, having burnt all mental defilements, having become the most junior member of the Community, I could enter the delightful city; but there is no need for me to burn the defilements in an unknown guise for the attainment of Nibbāna. What if I, like Dīpaṅkara the Possessor of the Ten Powers, having attained the supreme highest enlightenment, having embarked the great multitude upon the boat of the Dhamma, having helped them cross over the ocean of wandering in the round of rebirths, were afterwards to attain final nibbāna - this is befitting for me." Thereupon, having combined the eight qualities, having made the resolution for Buddhahood, he lay down. Therefore it was said -

But since for one aspiring to the state of a Buddha -

For indeed, only for one standing in the state of human existence and aspiring to the state of a Buddha does the aspiration succeed; the aspiration of a serpent or a supaṇṇa or a deity or Sakka does not succeed. Even in the state of human existence, the aspiration succeeds only for one standing in the male gender, not for a woman or for eunuchs, neuters, or hermaphrodites. Even for a man, the aspiration succeeds only for one accomplished in the cause for the attainment of arahantship in that individual existence, not for the other. Even for one accomplished in the cause, the aspiration succeeds only for one aspiring in the presence of a living Buddha; for one aspiring near a shrine or at the foot of a Bodhi tree when the Buddha has attained final Nibbāna, it does not succeed. Even for one aspiring in the presence of Buddhas, it succeeds only for one standing in the mark of going forth, not for one standing in the mark of a layman. Even for one gone forth, it succeeds only for one who has obtained the five direct knowledges and the eight meditative attainments, not for one devoid of this achievement of qualities. Even for one accomplished in qualities, it succeeds only for one by whom his own life has been given up for the Buddhas - for him alone, accomplished in aspiration by this aspiration, it succeeds, not for the other. Even for one accomplished in aspiration, it succeeds only for one who has great desire and endeavour and effort and search for the sake of the practices bringing about Buddhahood, not for the other.

Herein this is a simile for the greatness of desire - For if it were thus: whoever is able to cross over the entire interior of the world-circle become one mass of water by the strength of his own arms and go to the far shore, he attains the state of a Buddha. Or else whoever is able to go to the far shore on foot, having removed and crushed the entire interior of the world-circle covered with bamboo thickets, he attains the state of a Buddha. Or else whoever is able to go to the far shore on foot, treading upon the entire interior of the world-circle continuously strewn with spear-points, having beaten the spears upright, he attains the state of a Buddha. Or else whoever is able to go to the far shore, trampling with his feet the entire interior of the world-circle filled with flameless glowing embers, he attains the state of a Buddha. Whoever does not imagine even one of these to be difficult for oneself, "I shall cross over or go to the far shore even of this" - whoever is thus endowed with such great desire and endeavour and effort and search, for him alone the aspiration succeeds, not for the other. Therefore the ascetic Sumedha, having combined these eight factors, having made the resolution for Buddhahood, lay down.

The Blessed One Dīpaṅkara too, having come and stood at the head-end of the ascetic Sumedha, as if opening a jewelled lion-lattice window, having opened his eyes endowed with the beauty of five colours, having seen the ascetic Sumedha lying on the surface of the mud, reflecting "This ascetic, having made a resolution for the state of a Buddha, has lain down; will this one's aspiration succeed, or not?" having sent forth the knowledge of future events and considering - Having known "Having passed beyond four incalculable periods exceeding a hundred thousand cosmic cycles from now, this one will become a Buddha named Gotama," while standing right there, he declared in the midst of the assembly - "Do you see this ascetic of lofty austerity lying on the surface of the mud?" "Yes, venerable sir." This one, having made a resolution for the state of a Buddha, has lain down; this one's aspiration will succeed. For this one, at the summit of four incalculable periods exceeding a hundred thousand cosmic cycles from now, will become a Buddha named Gotama. And in that individual existence, a city named Kapilavatthu will be his abode; a queen named Māyā will be his mother; a king named Suddhodana will be his father; an elder named Upatissa will be his chief disciple; one named Kolita will be his second disciple; one named Ānanda will be his attendant; an elder nun named Khemā will be his chief female disciple; an elder nun named Uppalavaṇṇā will be his second female disciple. This one, with mature knowledge, having made the great renunciation, having striven in the great striving, having received milk-rice at the foot of a banyan tree, having consumed it on the bank of the Nerañjarā, having ascended the ground of enlightenment, will fully awaken at the foot of the sacred fig tree. Therefore it was said -

Having heard that, the ascetic Sumedha - "My aspiration, it is said, will succeed" - he was filled with pleasure. The great multitude, having heard the word of the One Possessed of the Ten Powers Dīpaṅkara, "The ascetic Sumedha is indeed a Buddha-seed, a sprout of a Buddha" - was full of mirth. And thus it occurred to them - "Just as people crossing a river, being unable to cross over by a straight ford, cross over by a lower ford, just so we too, not obtaining the path and fruit in the Dispensation of the One Possessed of the Ten Powers Dīpaṅkara, in the future, when you become a Buddha, then in your presence may we be able to realise the path and fruit" - they established the aspiration. The One Possessed of the Ten Powers Dīpaṅkara too, having praised the Bodhisatta, having venerated him with eight handfuls of flowers, having circumambulated him, departed. They too, numbering four hundred thousand, who had eliminated the mental corruptions, having venerated the Bodhisatta with perfumes and garlands, having circumambulated him, departed. But the gods and humans, having venerated in the same way, having paid homage, departed.

The Bodhisatta, when all had departed, having risen from the lying place, sat down folding his legs crosswise on the top of the heap of flowers, thinking "I shall investigate the perfections." When the Bodhisatta had thus sat down, the deities in the entire ten-thousand world-circles, having given applause, said "Noble ascetic Sumedha, when the Bodhisattas of old sat down folding their legs crosswise thinking 'We shall investigate the perfections,' whatever advanced signs appear, all of those have become manifest today. Without doubt you will become a Buddha. We know this: 'For whomever these signs appear, he certainly becomes a Buddha.' You, having made your energy firm, exert yourself" - they praised the Bodhisatta with praises of various kinds. Therefore it was said -

The Bodhisatta, having heard the word of the One Possessed of the Ten Powers Dīpaṅkara and of the deities of the ten-thousand world-circles, having become exceedingly inspired with enthusiasm arisen, thought - "The Buddhas are of unfailing speech, there is no alteration in the word of the Buddhas. For just as the falling of a clod of earth thrown into the sky is certain, death for one who is born, the rising of the sun at the waning of the night, the roaring of a lion gone forth from its dwelling place, the laying down of the burden for a woman heavy with child - these are certain and inevitable, just so the word of the Buddhas is certainly everlasting and unfailing. Surely I will become a Buddha." Therefore it was said -

He, having made the determination thus "I shall certainly become a Buddha," in order to consider the qualities that bring about Buddhahood - "Where indeed are the qualities that bring about Buddhahood - are they above, or below, or in the directions and intermediate directions?" - thus, searching the entire element of phenomena in due order, having seen the first perfection of giving, practised and cultivated by the Bodhisattas of old, he exhorted himself thus - "Wise Sumedha, you should henceforth fulfil the first perfection of giving. For just as a water-pot turned upside down discharges water entirely without remainder and does not bring it back, just so, without regard for wealth or fame or children and wife or major and minor limbs, giving to the beggars who have arrived all that they wish and desire entirely without remainder, having sat down at the foot of the Bodhi tree, you will become a Buddha." Thus he made firm and determined the first perfection of giving. Therefore it was said -

Then, as he reflected "One should not be content with just this much of the qualities that bring about Buddhahood," having seen further the second perfection of morality, this occurred to him - "Wise Sumedha, you should henceforth fulfil the perfection of morality too. For just as the yak deer, without regard for its life, guards only its tail, just so you too, henceforth, without regard for your life, guarding only morality, you will become a Buddha." Thus he made firm and determined the second perfection of morality. Therefore it was said -

Then, as he reflected further, "One should not be content with just this much of the practices bringing about Buddhahood," having seen the third perfection of renunciation, this occurred to him - "Wise Sumedha, you, henceforth, should fulfil the perfection of renunciation also. Just as a man dwelling for a long time in a prison does not develop affection there, but rather becomes dissatisfied and wishes to depart, just so you too, having regarded all existences as similar to a prison, dissatisfied with all existences, wishing to be freed, be inclined towards renunciation. Thus you will become a Buddha" - having made firm the third perfection of renunciation, he determined upon it. Therefore it was said -

Then, as he reflected further, "One should not be content with just this much of the practices bringing about Buddhahood," having seen the fourth perfection of wisdom, this occurred to him - "Wise Sumedha, you, henceforth, should fulfil the perfection of wisdom also. Without avoiding anyone among the low, middle, and superior, having approached all wise persons, you should ask a question. Just as an almsfood-eating monk, without avoiding any among the families distinguished as low and so on, walking for almsfood in succession, quickly obtains sustenance, just so you too, having approached all wise persons, asking a question, you will become a Buddha" - having made firm the fourth perfection of wisdom, he determined upon it. Therefore it was said -

Then, as he reflected further "one should not be content with just this much of the practices bringing about Buddhahood," having seen the fifth perfection of energy, this occurred to him - "Wise Sumedha, you, henceforth, should fulfil the perfection of energy also. Just as a lion, the king of beasts, is of firm energy in all postures, so you too, being of firm energy and unwavering energy in all postures in all existences, will become a Buddha." Thus he firmly determined the fifth perfection of energy. Therefore it was said -

Then, as he reflected further "one should not be content with just this much of the practices bringing about Buddhahood," having seen the sixth perfection of patience, this occurred to him - "Wise Sumedha, you, henceforth, should fulfil the perfection of patience also; you should be patient whether in honour or in dishonour. Just as on the earth, by name, they cast down what is pure and what is impure, yet the earth does not make affection or aversion on that account, it is patient, it endures, it just accepts - just so you too, being patient whether in honour or in dishonour, will become a Buddha." Thus he firmly determined the sixth perfection of patience. Therefore it was said -

Then, as he reflected further, "One should not be endowed with only this much of the practices bringing about Buddhahood," having seen the seventh perfection of truthfulness, this occurred to him - "Wise Sumedha, you from now on should fulfil the perfection of truthfulness too; even if a thunderbolt were falling on your head, do not speak a conscious lie for the sake of wealth and so on, through the influence of desire and so on. For just as the healing star does not, in all seasons, abandon its own course and go by another path, but goes only by its own path, just so you too, not speaking lying, having abandoned truth, will become a Buddha" - thus he made firm and determined upon the seventh perfection of truthfulness. Therefore it was said -

Then, as he reflected further, "One should not be endowed with only this much of the practices bringing about Buddhahood," having seen the eighth perfection of determination, this occurred to him - "Wise Sumedha, you from now on should fulfil the perfection of determination too; whatever you determine, in that determination you should be as if motionless. For just as a mountain, struck by winds in all directions, does not tremble, does not shake, but remains in its own place, just so you too, being motionless in your own determination, will become a Buddha" - thus he made firm and determined upon the eighth perfection of determination. Therefore it was said -

Then, as he reflected further, "One should not be endowed with only this much of the practices bringing about Buddhahood," having seen the ninth perfection of friendliness, this occurred to him - "Wise Sumedha, you from now on should fulfil the perfection of friendliness too; towards those who are helpful and those who are harmful, you should be of one mind. For just as water pervades both evil people and good people alike, making coolness equally, just so you too, being of one mind with a mind of friendliness towards all beings, will become a Buddha" - thus he made firm and determined upon the ninth perfection of friendliness. Therefore it was said -

Then, as he was reflecting further "one should not be content with just this many qualities that make a Buddha," having seen the tenth perfection of equanimity, this occurred to him - "Sumedha, wise one, you, from now onwards, should fulfil the perfection of equanimity too; in happiness and in suffering you should be just impartial. For just as the earth, by name, when what is pure and what is impure is thrown upon it, is just impartial, just so you too, being just impartial in happiness and suffering, will become a Buddha." Thus, having made firm the tenth perfection of equanimity, he determined upon it. Therefore it was said -

Then he thought - "In this world, the qualities that ripen enlightenment, the practices bringing about Buddhahood, to be fulfilled by Bodhisattas, are just this many; apart from the ten perfections, there are no others. These ten perfections too are not above in space, nor below in the earth, nor in the eastern and other directions; but they are established within my own heart." Thus, having seen their state of being established in the heart, having made all of them firm and having determined upon them, meditating again and again, he meditates in forward and reverse order; having taken the end, he reaches the beginning; having taken the beginning, he reaches the end; having taken the middle, having reached both extremities, he brings it to conclusion; having taken both extremities, having reached the middle, he brings it to conclusion. The relinquishment of external possessions is called the perfection of giving; the relinquishment of limbs is called the secondary perfection of giving; the relinquishment of life is called the ultimate perfection of giving - thus ten perfections, ten secondary perfections, ten ultimate perfections, thirty perfections in all - as if turning an oil-press, as if making Great Meru the churning-stick and churning the world-encircling great ocean, he meditates. As he was thus meditating on the ten perfections, by the power of the Teaching, this great earth, two hundred thousand yojanas thick plus forty thousand, like a bundle of reeds trodden upon by an elephant, like a sugar-cane mill being pressed, crying out with a great uproar, trembled, quaked, and shook violently. It revolved like a potter's wheel and like an oil-press wheel. Therefore it was said -

As the great earth was trembling, the inhabitants of Ramma city, being unable to remain standing, fainted and fell down like great sal trees struck by the winds at the end of an age. Pots and other potter's vessels, rolling about, striking against each other, were crushed to bits. The great multitude, frightened and trembling, having approached the Teacher, said: "What indeed, Blessed One, is this a serpent disturbance, or a disturbance of one among the spirits, demons, or deities? For we do not know this. But further, all this great multitude is troubled. What indeed, will there be evil for this world, or good? Tell us this reason." Then the Teacher, having heard their talk, said: "Do not fear, do not worry, there is no danger for you from this source. He whom I have today declared, 'The wise Sumedha will in the future become a Buddha named Gotama,' he is now meditating on the ten perfections. As he meditates and investigates, by the power of the Dhamma, the entire ten-thousand-fold world system trembles and resounds all at once." Therefore it was said -

The great multitude, having heard the word of the Tathāgata, full of mirth, having taken garlands, scents, and cosmetics, having gone out from Ramma city, having approached the Bodhisatta, having venerated him with garlands, scents, and so on, having paid homage, having circumambulated, entered Ramma city itself. The Bodhisatta too, having meditated on the ten perfections, having made energy firm, having determined, arose from the seat where he was sitting. Therefore it was said -

Then the deities of the entire ten-thousandfold world-circle, having assembled, having venerated the Bodhisatta rising from his seat with divine garlands and scents, having paid homage, said: "Noble Sumedha the ascetic, today by you at the feet of Dīpaṅkara, the One Possessed of the Ten Powers, a great aspiration has been aspired to. May that succeed for you without obstacle. May there be neither fear nor trepidation for you. May not even the slightest disease arise in your body. Having quickly fulfilled the perfections, penetrate the perfect enlightenment. Just as trees that produce flowers and trees that produce fruit bloom and bear fruit at the right time, just so may you too, not exceeding that time, quickly experience the highest enlightenment" - such praises and blessings they uttered. And having thus uttered them, they went each to their own celestial abode. The Bodhisatta too, praised by the deities - Having made energy firm, determining "I, having fulfilled the ten perfections, will become a Buddha at the summit of four incalculable periods exceeding a hundred thousand cosmic cycles," having risen up into the sky, went to the Himalayas. Therefore it was said -

The Sumedha treatise is finished.

The dwellers of Ramma city too, having entered the city, gave a great gift to the Community of monks headed by the Buddha. The Teacher, having taught them the Dhamma, having established the public in the refuges and so on, departed from Ramma city. And beyond that too, remaining as long as life lasted, having performed all the duties of a Buddha, in due course he attained final Nibbāna through the Nibbāna element without residue of clinging. Therein, what should be said, all that should be expanded in the very manner stated in the Buddhavaṃsa. For it is said there -

The Buddha Koṇḍañña

In the period after the Blessed One Dīpaṅkara, having passed beyond one incalculable period, a Teacher named Koṇḍañña arose. He too had three assemblies of disciples. At the first assembly there were a hundred thousand crores, at the second a thousand crores, at the third ninety crores. At that time the Bodhisatta, having become a universal monarch named Vijitāvī, gave a great gift to the Community of monks headed by the Buddha numbering a hundred thousand crores. The Teacher, having declared the Bodhisatta "He will be a Buddha," taught the Teaching. He, having heard the Teacher's talk on the Teaching, having handed over the kingdom, went forth. He, having learnt the three Canons, having produced the eight attainments and the five direct knowledges, not having fallen away from meditative absorption, was reborn in the Brahma world. The Buddha Koṇḍañña's city was named Rammavatī, the warrior named Sunanda was his father, the queen named Sujātā was his mother, Bhadda and Subhadda were the two chief disciples, Anuruddha by name was the attendant, Tissā and Upatissā were the two chief female disciples, the Sālakalyāṇī tree was the Bodhi tree, his body was eighty-eight cubits in height, and his life-span was a hundred thousand years.

In the period after him, having passed beyond one incalculable period, in one cosmic cycle itself four Buddhas arose - Maṅgala, Sumana, Revata, and Sobhita. Of the Blessed One Maṅgala, in the three assemblies of disciples, at the first assembly there were a hundred thousand crores of monks, at the second a hundred thousand crores, at the third ninety crores. His half-brother, it is said, a prince named Ānanda, together with an assembly numbering ninety crores, went to the Teacher's presence for the purpose of hearing the Teaching. The Teacher gave him a progressive discourse. He, together with the assembly, attained arahantship together with the analytical knowledges. The Teacher, looking at the former conduct of those sons of good family, having seen the decisive support for bowls and robes created by supernormal power, having stretched out his right hand, said "Come, monks." All, at that very moment, bearing bowls and robes created by supernormal power, having become accomplished in deportment like elder monks of sixty rains retreats, having paid homage to the Teacher, surrounded him. This was his third assembly of disciples.

But just as for other Buddhas the bodily radiance was only eighty cubits in extent all around, it was not so for him. But that Blessed One's bodily radiance, having constantly pervaded the ten-thousandfold world system, stood. Trees, earth, mountains, oceans and so on, at least including pots and so on, were as if enveloped in golden slabs. But his life-span was ninety thousand years. For so long a time the moon, sun and so on were not able to shine with their own radiance; the distinction of night and day was not apparent. Just as by day with the light of the sun, beings constantly went about by the light of the Buddha alone. By means of flowers blooming in the evening and by means of crying birds and so on in the morning, the world discerned the distinction of night and day.

But is this power not present for other Buddhas? No, it is not that there is not. For they too, if wishing, could pervade the ten-thousandfold world system or even more with their radiance. But for the Blessed One Maṅgala, by the power of his former aspiration, the bodily radiance, like the fathom-wide radiance of others, having constantly pervaded the ten-thousandfold world system, stood. It is said that he, during the time of practising the conduct of a Bodhisatta, established in an individual existence similar to Vessantara, together with his sons and wife, dwelt on a mountain similar to Mount Vaṅka. Then a demon named Kharadāṭhika, having heard of the great man's disposition for giving, having approached in the appearance of a brahmin, requested the Great Being for the two children. The Great Being, having said "I give you the little sons, brahmin," joyful and delighted, causing the great earth bounded by water to tremble, gave both children. The demon, having stood leaning against the railing board at the end of the walking path, while the Great Being was watching, ate the children as if they were a bunch of lotus roots. For the great man, having looked at the demon, even having seen his mouth belching forth a stream of blood like a flame of fire when his mouth was just opened, not even a hair-tip's worth of displeasure arose. But as he was thinking "Well given indeed is my gift," great joy and pleasure arose in his body. He made the aspiration "As an outcome of this gift of mine, in the future, in this very manner, may rays emanate from my body." In dependence on that aspiration of his, when he had become a Buddha, rays having emanated from his body pervaded that much space.

There is also another former conduct of his. It is said that during the time of the Bodhisatta, having seen the shrine of a certain Buddha, thinking "It is fitting for me to give up my life for this Buddha," having had his entire body wrapped in the manner of wrapping a stick-lamp, having filled a golden bowl worth a hundred thousand, with a bud-sized knob, with the cream of ghee, having lit a thousand wicks therein, having taken it upon his head, having had his entire body set ablaze, circumambulating the shrine, he spent the entire night. Thus, even though striving until the break of dawn, not even a pore's worth of heat was felt by him. It was as if he had entered the interior of a lotus. For the Teaching indeed protects one who protects oneself. Therefore the Blessed One said -

As an outcome of this action too, the bodily radiance of that Blessed One, having pervaded the ten-thousandfold world system, stood.

At that time our Bodhisatta, having been a brahmin named Suruci, thinking "I shall invite the Teacher," having approached, having heard the sweet talk on the Teaching, said "Tomorrow accept almsfood from me, venerable sir." "Brahmin, how many monks do you need?" "But how many, venerable sir, are your retinue monks?" he said. At that time it was just the first assembly of the Teacher; therefore he said "A hundred thousand koṭis." "Venerable sir, please accept almsfood from me together with all of them." The Teacher accepted. The brahmin, having invited for the morrow, while going home, thought - "I am able to give rice gruel, food, cloth and so on to so many monks, but how will there be a place for sitting?"

That thought of his generated heat in the Paṇḍukambala stone seat of the king of gods, who was standing at the summit of eighty-four thousand yojanas. Sakka, looking around with the divine eye thinking "Who now wishes to dislodge me from this position?" having seen the great man, having thought "A brahmin named Suruci, having invited the Community of monks headed by the Buddha, has considered the purpose of a place for sitting; it is fitting for me too to go there and take a share of merit," having created the appearance of a carpenter, with an adze and hatchet in hand, appeared before the great man. "Is there indeed any work to be done for wages for anyone?" he said. The great man, having seen him, said "What work will you do?" "There is no craft that I do not know; whether a house or a pavilion, whoever has whatever built, I know how to build that for him." "If so, there is work for me." "What, sir?" "For tomorrow, a hundred thousand koṭis of monks have been invited by me. Will you build a sitting pavilion for them?" "I would indeed build it if you will be able to give me wages." "I shall be able, dear son." "Very well, I shall do it," and having gone, he looked at a certain spot. The spot, measuring twelve or thirteen yojanas, was level like a kasiṇa disc. He, having thought "Let a pavilion made of the seven precious things arise in this much space," looked. At that very moment, having broken through the earth, a pavilion arose. On its golden pillars there were silver capitals, on the silver ones golden ones, on the jewelled pillars coral ones, on the coral ones jewelled ones, on the pillars made of the seven precious things there were capitals made of the seven precious things. Then he looked, thinking "Let a net of small bells hang in the spaces between the pavilion." Together with the very looking, the net hung down. When stirred by a gentle wind, a sweet sound emanated from it as if from a five-part musical ensemble. It was as if it were the time of a celestial concert taking place. As he thought "Let strings of scented garlands and strings of flower garlands hang in the spaces between," strings of flower garlands hung down. He thought "Let seats and stands for monks numbering a hundred thousand koṭis arise, having broken through the earth," and at that very moment they arose. He thought "Let one water jar each arise in each corner," and water jars arose.

He, having constructed that much, having gone to the brahmin's presence, said "Come, sir, having looked at your pavilion, give me my wages." The great man, having gone, looked at the pavilion. And as he was looking, his entire body was continuously pervaded with fivefold rapture. Then, having looked at the pavilion, this occurred to him - "This pavilion was not made by a human being; but surely, on account of my disposition and my virtue, Sakka's abode will have become hot. Therefore this pavilion will have been caused to be built by Sakka, the king of gods." He thought "It is not proper for me to give a gift in such a pavilion for just one day; I shall give for seven days." For external giving, even that much, is unable to produce satisfaction in Bodhisattas; but when, having cut off the adorned head, having plucked out the anointed eyes, or having torn out the flesh of the heart, a gift is given, then for Bodhisattas there is what is called satisfaction in dependence on generosity. For even for our Bodhisatta, in the Sivi King Jātaka, having distributed five hundred thousand coins daily, giving gifts at the four gates and in the middle of the city, that gift was unable to produce the satisfaction of generosity. But when Sakka, the king of gods, having come in the appearance of a brahmin, requested his eyes, then, even as he was giving them having plucked them out, joy arose; not even to the extent of a hair-tip did his mind undergo alteration. Thus, in dependence on gifts given, there is no satisfaction for Bodhisattas. Therefore that great man too, having thought "It is fitting for me to give a gift for seven days to monks numbering a hundred thousand koṭis," having caused them to sit down in that pavilion, gave for seven days what is called gavapāna. Gavapāna means food prepared by filling very large jars with milk, placing them on ovens, and when the milk is thickly boiled, throwing in a few rice-grains, and preparing it with ripe honey, sugar powder, and ghee. But humans alone were not able to serve the food. Even gods, alternating one between each, served the food. Even the place measuring twelve or thirteen yojanas was not sufficient to accommodate the monks; but those monks sat down by their own power. On the final day, however, having had the bowls of all the monks washed, having filled them with ghee, butter, oil, honey, and molasses for the purpose of medicine, he gave them together with the three robes. The robe-cloths received by the most junior monk of the Community were worth a hundred thousand each.

The Teacher, while giving the thanksgiving - reflecting "This person gave such a great gift, who indeed will he become?" - having seen "In the future, at the summit of two incalculable periods exceeding a hundred thousand cosmic cycles, he will become a Buddha named Gotama," having addressed the great man, he declared "You, having passed beyond such a period of time, will become a Buddha named Gotama." The great man, having heard the declaration, having thought "I indeed shall become a Buddha, what need have I of the household life? I shall go forth," having abandoned such success like a lump of spittle, having gone forth in the presence of the Teacher, having learnt the word of the Buddha, having produced the direct knowledges and the meditative attainments, at the end of his life span he was reborn in the Brahma world.

The Buddha Maṅgala

Now the Blessed One Maṅgala's city was named Uttara, his father too was a warrior named Uttara, his mother too was a queen named Uttarā, Sudeva and Dhammasena were the two chief disciples, Pālita by name was the attendant, Sīvalī and Asokā were the two chief female disciples, the iron-wood tree was the Bodhi tree, and his body was eighty-eight cubits in height. Having remained for ninety thousand years, but when he attained final Nibbāna, all at once ten thousand world-systems were enveloped in complete darkness. In all the world-systems there was great crying and lamentation among human beings.

The Buddha Sumana

Thus, having made the ten-thousandfold world system dark, afterwards, when that Blessed One had attained final Nibbāna, a Teacher named Sumana arose in the world. He too had three assemblies of disciples. At the first assembly there were a hundred thousand crores of monks. At the second, on the Golden Mountain, ninety thousand crores; at the third, eighty thousand crores. At that time the Great Being was a king of serpents named Atula, of great supernormal power and great might. He, having heard "A Buddha has arisen," surrounded by a company of relatives, having departed from the serpent realm, having made an offering with divine musical instruments to that Blessed One who was attended by a hundred thousand crores of monks, having carried on a great giving, having given pairs of cloth to each one individually, he became established in the refuges. That Teacher too declared concerning him "In the future he will become a Buddha." That Blessed One's city was named Mekhalā, his father was a king named Sudatta, his mother was a queen named Sirimā, Saraṇa and Bhāvitatta were the two chief disciples, Udena by name was the attendant, Soṇā and Upasoṇā were the two chief female disciples, the iron-wood tree was the Bodhi tree, his body was ninety cubits in height, and the life-span was ninety thousand years only.

The Buddha Revata

Afterwards a Teacher named Revata arose. He too had three assemblies of disciples. At the first assembly there was no counting, at the second there were a hundred thousand crores of monks, and likewise at the third. At that time the Bodhisatta, having been a brahmin named Atideva, having heard the Teacher's teaching of the Teaching, having become established in the refuges, having placed joined palms on his head, having heard praise of that Teacher's abandoning of mental defilements, he made an offering with his upper robe. He too declared concerning him "He will become a Buddha." Now that Blessed One's city was named Sudhaññavatī, his father was a warrior named Vipula, his mother was named Vipulā, Varuṇa and Brahmadeva were the two chief disciples, Sambhava by name was the attendant, Bhaddā and Subhaddā were the two chief female disciples, the iron-wood tree was the Bodhi tree, his body was eighty cubits in height, and the life span was sixty thousand years.

The Buddha Sobhita

Afterwards a Teacher named Sobhita arose. He too had three assemblies of disciples. At the first assembly there were a hundred crores of monks, at the second ninety crores, at the third eighty crores. At that time the Bodhisatta, having been a brahmin named Ajita, having heard the Teacher's teaching of the Teaching, having become established in the refuges, gave a great gift to the community of monks headed by the Buddha. He too declared concerning him "He will become a Buddha." Now that Blessed One's city was named Sudhamma, his father was a king named Sudhamma, his mother too was a queen named Sudhammā, Asama and Sunetta were the two chief disciples, Anoma by name was the attendant, Nakulā and Sujātā were the two chief female disciples, the iron-wood tree was the Bodhi tree, his body was fifty-eight cubits in height, and the life-span was ninety thousand years.

The Buddha Anomadassī

Afterwards, having passed beyond one incalculable period, in one cosmic cycle three Buddhas arose - Anomadassī, Paduma, and Nārada. The Blessed One Anomadassī had three assemblies of disciples. At the first there were eight hundred thousand monks, at the second seven, at the third six. At that time the Bodhisatta was a certain demon general, of great supernormal power and great might, lord over many hundreds of thousands of crores of demons. He, having heard "A Buddha has arisen," having come, gave a great gift to the Community of monks headed by the Buddha. That Teacher too declared concerning him "In the future he will become a Buddha." Now the Blessed One Anomadassī's city was named Candavatī, his father was a king named Yasavā, his mother was a queen named Yasodharā, Nisabha and Anoma were the two chief disciples, his attendant was named Varuṇa, Sundarī and Sumanā were the two chief female disciples, the Bodhi tree was an ajjuna tree, his body was fifty-eight cubits in height, and the life-span was a hundred thousand years.

The Buddha Paduma

Afterwards a Teacher named Paduma arose. He too had three assemblies of disciples. At the first assembly there were a hundred thousand crores of monks, at the second three hundred thousand, at the third two hundred thousand monks dwelling in a great jungle thicket in a forest without villages. At that time the Bodhisatta, having become a lion, having seen the Teacher who had attained the attainment of cessation, with a gladdened mind, having paid homage, having circumambulated, filled with joy and happiness, having roared the lion's roar three times, not having abandoned for seven days the rapture with the Buddha as object, having departed for his food resort with just joy and happiness, having made the relinquishment of life, stood attending upon the Blessed One. The Teacher, after the elapse of seven days, having emerged from cessation, having looked at the lion, thought "Having gladdened his mind towards the Community of monks too, he will pay homage to the Community" - "Let the Community of monks come." The monks came at that very moment. The lion too gladdens his mind towards the Community of monks. The Teacher, having looked at his mind, declared "In the future he will be a Buddha." Now the Blessed One Paduma's city was named Campaka, his father was a king named Asama, his mother was a queen named Asamā, Sāla and Upasāla were the two chief disciples, his attendant was named Varuṇa, Rāmā and Surāmā were the two chief female disciples, the Bodhi tree was named the soṇa tree, his body was fifty-eight cubits in height, and the life span was a hundred thousand years.

The Buddha Nārada

Afterwards a Teacher named Nārada arose. He too had three assemblies of disciples. At the first assembly there were a hundred thousand crores of monks, at the second ninety thousand crores, at the third eighty thousand crores. At that time the Bodhisatta, having gone forth in the going forth of sages, having become a master through practice in the five direct knowledges and the eight attainments, having given a great gift to the Community of monks headed by the Buddha, made an offering with red sandalwood. That Teacher too declared concerning him "In the future he will become a Buddha." Now that Blessed One's city was named Dhaññavatī, his father was a warrior named Sudeva, his mother was a queen named Anomā, Bhaddasāla and Jitamitta were the two chief disciples, his attendant was named Vāseṭṭha, Uttarā and Phaggunī were the two chief female disciples, the Bodhi tree was named the great soṇa tree, his body was eighty-eight cubits in height, and the life span was ninety thousand years.

The Buddha Padumuttara

But afterwards, at the summit of a hundred thousand cosmic cycles from now, in one cosmic cycle, one Buddha alone named Padumuttara arose. He too had three assemblies of disciples. At the first assembly there were a hundred thousand crores of monks, at the second on Vebhāra mountain ninety thousand crores, at the third eighty thousand crores. Then the Bodhisatta, having been a great official named Jaṭila, gave a gift together with robes to the community of monks headed by the Buddha. That Teacher too declared concerning him "In the future he will become a Buddha." But in the time of the Blessed One Padumuttara there were no sectarians at all. All gods and humans went for refuge to the Buddha alone. His city was named Haṃsavatī, his father was a warrior named Ānanda, his mother was a queen named Sujātā, Devala and Sujāta were the two chief disciples, his attendant was named Sumana, Amitā and Asamā were the two chief female disciples, a sāla tree was the Bodhi tree, his body was fifty-eight cubits in height, the radiance of his body extended twelve yojanas all around, and his life span was a hundred thousand years.

The Buddha Sumedha

Afterwards, having passed beyond thirty thousand cosmic cycles, Sumedha and Sujāta - two Buddhas arose in one cosmic cycle. Sumedha too had three assemblies of disciples. At the first assembly in the city of Sudassana there were a hundred crores who had eliminated the mental corruptions, at the second ninety crores, at the third eighty crores. Then the Bodhisatta, having been a young man named Uttara, having given up the eighty crores of wealth that had been merely deposited and stored away, having given a great gift to the community of monks headed by the Buddha, having heard the Teaching, having become established in the refuges, having gone forth, he went forth. He too declared concerning him "In the future he will be a Buddha." The Blessed One Sumedha's city was named Sudassana, his father was a king named Sudatta, his mother too was a queen named Sudattā, Saraṇa and Sabbakāma were the two chief disciples, his attendant was named Sāgara, Rāmā and Surāmā were the two chief female disciples, a great nīpa tree was the Bodhi tree, his body was eighty-eight cubits in height, and his life span was ninety thousand years.

The Buddha Sujāta

Afterwards a Teacher named Sujāta arose. He too had three assemblies of disciples. At the first assembly there were sixty hundred thousand monks, at the second fifty, at the third forty. Then the Bodhisatta, having been a wheel-turning monarch, having heard "A Buddha has arisen," having approached, having heard the Teaching, having given the sovereignty of the four great continents together with the seven treasures to the community of monks headed by the Buddha, he went forth in the Teacher's presence. The inhabitants of the entire country, having taken up the national revenue, fulfilling the duties of monastery attendants, constantly gave a great gift to the community of monks headed by the Buddha. That Teacher too declared concerning him "In the future he will become a Buddha." That Blessed One's city was named Sumaṅgala, his father was a king named Uggata, his mother was named Pabhāvatī, Sudassana and Sudeva were the two chief disciples, his attendant was named Nārada, Nāgā and Nāgasamālā were the two chief female disciples, and a great bamboo tree was the Bodhi tree. It is said that with few fissures, with a compact trunk, with great branches spreading out above, it shone like a peacock's tail-fan. That Blessed One's body was fifty cubits in height, and his life span was ninety thousand years.

The Buddha Piyadassī

Afterwards, at the summit of eighteen hundred cosmic cycles from now, in one cosmic cycle, three Buddhas arose - Piyadassī, Atthadassī, and Dhammadassī. The Blessed One Piyadassī too had three assemblies of disciples. At the first there were a hundred thousand crores of monks, at the second ninety crores, at the third eighty crores. Then the Bodhisatta, having been a young man named Kassapa who had gone beyond the three Vedas, having heard the Teacher's teaching of the Teaching, having had a monastery for the Community built by the relinquishment of a hundred thousand crores of wealth, he became established in the refuges and in the precepts. Then the Teacher declared concerning him "After the passing of eighteen hundred cosmic cycles he will be a Buddha." That Blessed One's city was named Anoma, his father was a king named Sudinna, his mother was named Candā, Pālita and Sabbadassī were the two chief disciples, his attendant was named Sobhita, Sujātā and Dhammadinnā were the two chief female disciples, a kakudha tree was the Bodhi tree, his body was eighty cubits in height, and his life span was ninety thousand years.

The Buddha Atthadassī

Afterwards a Blessed One named Atthadassī arose. He too had three assemblies of disciples. At the first there were ninety-eight hundred thousand monks, at the second eighty-eight hundred thousand, likewise at the third. At that time the Bodhisatta, having been a hermit of great supernormal power named Susīma, having brought a canopy of mandārava flowers from the world of gods, venerated the Teacher. He too declared of him "In the future he will be a Buddha." That Blessed One's city was named Sobhana, his father was a king named Sāgara, his mother was named Sudassanā, Santa and Upasanta were the two chief disciples, Abhaya was the attendant, Dhammā and Sudhammā were the two chief female disciples, the campaka tree was the Bodhi tree, his body was eighty cubits in height, the bodily radiance pervaded all around at all times to the extent of a yojana and stood, and the life span was a hundred thousand years.

The Buddha Dhammadassī

Afterwards a Teacher named Dhammadassī arose. He too had three assemblies of disciples. At the first there were a hundred crores of monks, at the second ninety crores, at the third eighty crores. At that time the Bodhisatta, having been Sakka, the king of gods, made an offering with divine scented flowers and divine musical instruments. That Teacher too declared of him "In the future he will be a Buddha." That Blessed One's city was named Saraṇa, his father was a king named Saraṇa, his mother was a queen named Sunandā, Paduma and Phussadeva were the two chief disciples, Sunetta was the attendant, Khemā and Sabbanāmā were the two chief female disciples, the red-sprout tree was the Bodhi tree - it is also called "bimbijāla" - and his body was eighty cubits in height, the life span was a hundred thousand years.

The Buddha Siddhattha

Afterwards, at the summit of ninety-four cosmic cycles from now, in one cosmic cycle, a Fully Self-Enlightened One named Siddhattha alone arose. He too had three assemblies of disciples. At the first assembly there were a hundred crores of monks, at the second ninety crores, at the third eighty crores. At that time the Bodhisatta, having been a hermit named Maṅgala, of risen radiance, accomplished in the power of direct knowledge, having brought a great rose-apple fruit, gave it to the Tathāgata. The Teacher, having consumed that fruit, declared "At the summit of ninety-four cosmic cycles he will be a Buddha." That Blessed One's city was named Vebhāra, his father was a king named Jayasena, his mother was a queen named Suphassā, Sambala and Sumitta were the two chief disciples, Revata was the attendant, Sīvalā and Surāmā were the two chief female disciples, the kaṇikāra tree was the Bodhi tree, his body was sixty cubits in height, the life span was a hundred thousand years.

The Buddha Tissa

Afterwards, at the summit of ninety-two cosmic cycles from now, Tissa and Phussa - two Buddhas arose in one cosmic cycle. The Blessed One Tissa had three assemblies of disciples. At the first assembly there were a hundred crores of monks, at the second ninety crores, at the third eighty crores. At that time the Bodhisatta, having been a warrior named Sujāta, of great possessions and great fame, having gone forth in the going forth of sages, having attained the state of great supernormal power, having heard "A Buddha has arisen," having taken divine mandārava, lotus, and coral tree flowers, venerated the Tathāgata going in the midst of the fourfold assembly, and made a canopy of flowers in the sky. That Teacher too declared of him "At the summit of ninety-two cosmic cycles from now he will be a Buddha." That Blessed One's city was named Khema, his father was a warrior named Janasandha, his mother was a queen named Padumā, Brahmadeva and Udaya were the two chief disciples, Sumana was the attendant, Phussā and Sudattā were the two chief female disciples, the asana tree was the Bodhi tree, his body was sixty cubits in height, the life span was a hundred thousand years.

The Buddha Phussa

Afterwards a Teacher named Phussa arose. He too had three assemblies of disciples. At the first assembly there were sixty hundred thousand monks, at the second fifty, at the third thirty-two. At that time the Bodhisatta, having been a warrior named Vijitāvī, having abandoned the great kingdom, having gone forth in the presence of the Teacher, having learnt the three Canons, gave a talk on the Teaching to the public, and fulfilled the perfection of morality. He too declared concerning him "He will become a Buddha." That Blessed One's city was named Kāsi, his father was a king named Jayasena, his mother was named Sirimā, Surakkhita and Dhammasena were the two chief disciples, Sabhiya by name was the attendant, Cālā and Upacālā were the two chief female disciples, the emblic myrobalan tree was the enlightenment tree, his body was fifty-eight cubits in height, and his life span was ninety thousand years.

The Buddha Vipassī

Afterwards, ninety-one cosmic cycles from now, a Blessed One named Vipassī arose. He too had three assemblies of disciples. At the first assembly there were sixty-eight hundred thousand monks, at the second one hundred thousand, at the third eighty thousand. At that time the Bodhisatta, of great supernormal power and great might, having been a king of serpents named Atula, gave to the Blessed One a great chair made of gold inlaid with the seven precious things. He too declared of him: "Ninety-one cosmic cycles from now he will be a Buddha." That Blessed One's city was named Bandhumatī, his father was a king named Bandhumā, his mother was named Bandhumatī, Khaṇḍa and Tissa were the two chief disciples, Asoka by name was the attendant, Candā and Candamittā were the two chief female disciples, the trumpet-flower tree was the enlightenment tree, his body was eighty cubits in height, the lustre of his body always pervaded seven yojanas and stood, and his life span was eighty thousand years.

The Buddha Sikhī

Afterwards, thirty-one cosmic cycles from now, there were two Buddhas, Sikhī and Vessabhū. The Blessed One Sikhī too had three assemblies of disciples. At the first assembly there were a hundred thousand monks, at the second eighty thousand, at the third seventy thousand. At that time the Bodhisatta, having been a king named Arindama, having carried on a great giving together with robes to the Community of monks headed by the Buddha, having given an elephant treasure adorned with the seven precious things, having made it the measure of an elephant, he gave allowable requisites. That Teacher too declared of him: "Thirty-one cosmic cycles from now he will be a Buddha." Now that Blessed One's city was named Aruṇavatī, his father was a warrior named Aruṇa, his mother was named Pabhāvatī, Abhibhū and Sambhava were the two chief disciples, Khemaṅkara by name was the attendant, Sakhilā and Padumā were the two chief female disciples, the white lotus tree was the enlightenment tree, his body was seventy cubits in height, the lustre of his body pervaded three yojanas and stood, and his life span was seventy thousand years.

The Buddha Vessabhū

Afterwards a Teacher named Vessabhū arose. He too had three assemblies of disciples. At the first assembly there were eighty thousand monks, at the second seventy, at the third sixty. At that time the Bodhisatta, having been a king named Sudassana, having given a great giving together with robes to the Community of monks headed by the Buddha, having gone forth in his presence, accomplished in the quality of good conduct, was abundant in respect and joy towards the jewel of the Buddha. That Blessed One too declared of him: "Thirty-one cosmic cycles from now he will be a Buddha." Now that Blessed One's city was named Anoma, his father was a king named Suppatīta, his mother was named Yasavatī, Soṇa and Uttara were the two chief disciples, Upasanta by name was the attendant, Rāmā and Surāmā were the two chief female disciples, the sāla tree was the enlightenment tree, his body was sixty cubits in height, and his life span was sixty thousand years.

The Buddha Kakusandha

Afterwards, in this cosmic cycle, four Buddhas arose - Kakusandha, Koṇāgamana, Kassapa, and our Blessed One. Of the Blessed One Kakusandha there was only one assembly of disciples; there were forty thousand monks. At that time the Bodhisatta, having been a king named Khema, having given bowl and robes as a great gift and medicines such as eye ointment and so on to the community of monks headed by the Buddha, having heard the Teacher's teaching of the Teaching, went forth. That Teacher too declared of him: "He will become a Buddha." Now the Blessed One Kakusandha's city was named Khema, his father was a brahmin named Aggidatta, his mother was a brahmin woman named Visākhā, Vidhura and Sañjīva were the two chief disciples, Buddhija by name was the attendant, Sāmā and Campā were the two chief female disciples, the great sirīsa tree was the enlightenment tree, his body was forty cubits in height, and his life span was forty thousand years.

The Buddha Koṇāgamana

Afterwards, a Teacher named Koṇāgamana arose. He too had only one assembly of disciples; there were thirty thousand monks. At that time the Bodhisatta, having been a king named Pabbata, surrounded by a company of ministers, having gone to the Teacher's presence, having heard the teaching of the Teaching, having invited the community of monks headed by the Buddha, having carried on a great giving, having given woollen cloth, Chinese silk, silk, woollen blankets, and fine cloth, as well as a golden dish, went forth in the Teacher's presence. That Teacher too declared of him: "He will become a Buddha." That Blessed One's city was named Sobhavatī, his father was a brahmin named Yaññadatta, his mother was a brahmin woman named Uttarā, Bhiyyaso and Uttara were the two chief disciples, Sotthija by name was the attendant, Samuddā and Uttarā were the two chief female disciples, the fig tree was the enlightenment tree, his body was thirty cubits in height, and his life span was thirty thousand years.

The Buddha Kassapa

Afterwards, a Teacher named Kassapa arose. He too had only one assembly of disciples; there were twenty thousand monks. At that time the Bodhisatta, having been a young man named Jotipāla, one who had gone beyond the three Vedas, well-known on the ground and in the sky, was a friend of the potter Ghaṭikāra. He, together with him, having approached the Teacher, having heard the talk on the Teaching, having gone forth, putting forth strenuous energy, having learnt the three Canons, adorned the Buddha's Dispensation by the achievement of duties and observances. That Teacher too declared of him: "He will become a Buddha." That Blessed One's birth city was named Bārāṇasī, his father was a brahmin named Brahmadatta, his mother was a brahmin woman named Dhanavatī, Tissa and Bhāradvāja were the two chief disciples, Sabbamitto by name was the attendant, Anuḷā and Uruveḷā were the two chief female disciples, the banyan tree was the enlightenment tree, his body was twenty cubits in height, and his life span was twenty thousand years.

Now in the cosmic cycle in which Dīpaṅkara, the Possessor of the Ten Powers, arose, there were also three other Buddhas. There was no declaration for the Bodhisatta in their presence; therefore they are not shown here. But in the commentary, in order to show all the Buddhas beginning from Taṇhaṅkara, this was said -

The Buddha Gotama

Therein, our Bodhisatta, making aspiration in the presence of twenty-four Buddhas beginning with Dīpaṅkara, came through four incalculable aeons exceeding a hundred thousand cosmic cycles. But in the period before the Blessed One Kassapa, setting aside this Fully Self-Enlightened One, there is no other Buddha. Thus, the Bodhisatta who had received a declaration in the presence of twenty-four Buddhas beginning with Dīpaṅkara, by means of which -

Having combined these eight factors, by the resolution made at the feet of Dīpaṅkara, having made the effort "Come, the qualities that make a Buddha, I shall investigate here and there," "Searching then I saw the first perfection of giving" - the practices bringing about Buddhahood beginning with the perfection of giving were seen, and while fulfilling them he came as far as the individual existence as Vessantara. And while coming, the benefits that have been praised for Bodhisattas who have made their resolution -

He came having attained those benefits. And for him who was fulfilling the perfections, during the time of the brahmin Akitti, during the time of the brahmin Saṅkha, during the time of King Dhanañcaya, during the time of King Mahāsudassana, during the time of Mahāgovinda, during the time of the great king Nimi, during the time of Prince Canda, during the time of the millionaire Visayha, during the time of King Sivi, during the time of King Vessantara - there is no measure of the individual existences fulfilled through the perfection of giving. But certainly for him, in the Sasapaṇḍita Jātaka -

Thus, for one making the relinquishment of self, the perfection of giving became the supreme perfection. Likewise, during the time of the nāga king Sīlavant, during the time of the nāga king Campeyya, during the time of the nāga king Bhūridatta, during the time of the nāga king Chaddanta, during the time of the prince Jayaddisa, during the time of the prince Alīnasattu - there is no measure of the individual existences fulfilled through the perfection of morality. But certainly for him, in the Saṅkhapāla Jātaka -

Thus, for one making the relinquishment of self, the perfection of morality became the supreme perfection. Likewise, during the time of Prince Somanassa, during the time of Prince Hatthipāla, during the time of the wise man Ayoghara - having abandoned the great kingdom, there is no measure of the individual existences fulfilled through the perfection of renunciation. But certainly for him, in the Cūḷasutasoma Jātaka -

Thus, for one going forth having abandoned the kingdom through non-attachment, the perfection of renunciation became the supreme perfection. Likewise, during the time of the wise man Vidhura, during the time of the wise man Mahāgovinda, during the time of the wise man Kuddāla, during the time of the wise man Araka, during the time of the wandering ascetic Bodhi, during the time of the wise man Mahosadha - there is no measure of the individual existences fulfilled through the perfection of wisdom. But certainly for him, in the Sattubhasta Jātaka, during the time of the wise man Senaka -

For one showing the snake that had gone inside the leather bag, the perfection of wisdom became the supreme perfection. Likewise, there is no measure of the individual existences fulfilled through the perfection of energy and so on. But certainly for him, in the Mahājanaka Jātaka -

Thus, for one crossing the great ocean, the perfection of energy became the supreme perfection. In the Khantivādī Jātaka -

Thus, for one enduring great suffering as if in a senseless state, the perfection of patience became the supreme perfection. In the Mahāsutasoma Jātaka -

Thus, for one guarding truth having given up his life, the perfection of truthfulness became the supreme perfection. In the Mūgapakkha Jātaka -

Thus, for one determining upon the ascetic practice having given up even his life, the perfection of determination became the supreme perfection. In the Suvaṇṇasāma Jātaka -

Thus, for one practising friendliness without regard even for his life, the perfection of friendliness became the supreme perfection. In the Lomahaṃsa Jātaka -

Thus, for one not transgressing equanimity even when village boys produced pleasure and pain by spitting and so on and by offerings of garlands, scents, and so on, the perfection of equanimity became the supreme perfection. This is the summary here. But in detail this meaning should be taken from the Cariyāpiṭaka. Thus, having fulfilled the perfections, standing in the individual existence as Vessantara -

Thus, having performed great meritorious deeds such as the great earth-trembling and so on, at the end of his life span, having passed away from there, he was reborn in the Tusita realm. Thus, beginning from the feet of Dīpaṅkara up to when he was reborn in the Tusita city, this much is to be understood as called the distant origin.

The distant origin treatise is finished.

2.

The Not-Far Origin Treatise

But while the Bodhisatta was still dwelling in the Tusita city, what is called the Buddha uproar arose. For in the world three great uproars arise: the cosmic cycle uproar, the Buddha uproar, and the universal monarch uproar. Therein, "by the elapse of a hundred thousand years, the arising of a cosmic cycle will occur" - the sensual-sphere gods called Lokabyūhā, with loosened hair-knots, with dishevelled hair, with weeping faces, wiping tears with their hands, clothed in red garments, having assumed exceedingly ugly appearances, wandering along the paths of humans, announce thus - "Sirs, by the elapse of a hundred thousand years from now, the arising of a cosmic cycle will occur; this world will be destroyed; the great ocean too will dry up; and this great earth and Sineru, the king of mountains, will be burnt up and destroyed; as far as the Brahmā world, the destruction of the world will occur. Develop friendliness, sirs; develop compassion, altruistic joy, and equanimity, sirs; attend upon your mothers; attend upon your fathers; be those who honour the elders in the family." This is called the cosmic cycle uproar. "But by the elapse of a thousand years, an omniscient Buddha will arise in the world" - the guardian deities of the world wander about proclaiming: "By the elapse of a thousand years from now, sirs, an omniscient Buddha will arise in the world." This is called the Buddha uproar. "By the elapse of a hundred years, a universal monarch will arise" - the deities wander about proclaiming: "By the elapse of a hundred years from now, sirs, a universal monarch will arise in the world." This is called the universal monarch uproar. These three uproars are great.

Among them, having heard the sound of the announcement about the coming of a Buddha, the deities of the entire ten-thousand world-systems, having assembled together, having known "Such and such a being will become a Buddha," having approached him, implore. And they implore when the advanced signs have arisen. At that time, however, all of them, having assembled in each world-system together with the Four Great Kings, Sakka, the Suyāma gods, the Santusita gods, the Sunimmita gods, the Vasavattī gods, and the Great Brahmās from each world-system, having gone to the presence of the Bodhisatta in the Tusita realm, requested: "Sir, while fulfilling the ten perfections, you did not fulfil them aspiring for the success of Sakka, nor for the success of Māra, Brahmā, or a universal monarch; but they were fulfilled by you aspiring for omniscience for the purpose of crossing over the world. This is now the time, sir, for Buddhahood; this is the occasion, sir, for Buddhahood."

Then the Great Being, without giving his acknowledgment to the deities, investigated what is called the fivefold great investigation by way of the delimitation of time, continent, region, clan, mother, and life span. Therein, he first investigated the time, thinking "Is it the right time or not the right time?" Therein, a period when the life span has increased above a hundred thousand years is not the right time. Why? For at that time birth, ageing, and death are not apparent to beings. And the teaching of the Teaching of the Buddhas is never free from the three characteristics. When they speak of "impermanent, suffering, non-self," they think "What indeed is this they are speaking of?" and consider it neither worth hearing nor worth believing; from that there is no full realisation, and in its absence the Dispensation is not leading to liberation. Therefore that is not the right time. A period when the life span is less than a hundred years is also not the right time. Why? For at that time beings are abundant in defilements, and exhortation given to those abundant in defilements does not remain in the place of exhortation; like a line drawn in water, it quickly disappears. Therefore that too is not the right time. But a life-span period below a hundred thousand years and above a hundred years is the right time. And at that time the life-span period was a hundred years; then the Great Being saw the time, thinking "It is the time to be reborn."

Then, investigating the continent, having surveyed the four continents together with their surrounding islands, he saw the continent, thinking "In three continents Buddhas are not born; they are born only in the Indian subcontinent."

Then, investigating the place, thinking "The Indian subcontinent is great, measuring ten thousand yojanas; in which region indeed are Buddhas born?" he saw the Middle Country. The Middle Country is: "In the eastern direction there is a market town named Gajaṅgala, beyond that is Mahāsālā, beyond that are the border districts, on this side is the middle. In the south-eastern direction there is a river named Sallavatī, beyond that are the border districts, on this side is the middle. In the southern direction there is a market town named Setakaṇṇika, beyond that are the border districts, on this side is the middle. In the western direction there is a brahmin village named Thūṇa, beyond that are the border districts, on this side is the middle. In the northern direction there is a mountain named Usīraddhaja, beyond that are the border districts, on this side is the middle" - thus is the region stated in the Vinaya. It is three hundred yojanas in length, two hundred and fifty in breadth, and nine hundred yojanas in circumference. In this region Buddhas, Individually Enlightened Ones, chief disciples, eighty great disciples, wheel-turning monarchs, and other influential warriors, brahmins, householders, and great wealthy persons arise. And here there is a city named Kapilavatthu; he came to the conclusion "I should be reborn there."

Then, investigating the clan, "Buddhas are not born in a merchant family or in a worker family. But they are born in just two clans esteemed by the world - either in a family of the warrior caste or in a brahmin family. And now the warrior clan is esteemed by the world; I shall be reborn there. The king named Suddhodana will be my father" - thus he saw the clan.

Then, investigating the mother - "A Buddha's mother is not greedy or a drunkard, but one who has fulfilled the perfections for a hundred thousand cosmic cycles, and from birth she keeps the five precepts unbroken. And this queen named Mahāmāyā is such a one; she will be my mother. But how long is her life span?" - he saw "Seven days beyond ten months."

Thus, having investigated this fivefold great investigation, giving his acknowledgment while showing kindness to the deities, saying "It is the time, sirs, for my Buddhahood," having dismissed those deities saying "Go, you," surrounded by the Tusita deities, he entered the Nandana grove in the Tusita city. For indeed in all the heavenly worlds there is a Nandana grove. There the deities wander about reminding him of the opportunity for wholesome action formerly done, saying "Having passed away from here, may you go to a fortunate destination; having passed away from here, may you go to a fortunate destination." He, thus surrounded by deities reminding him of wholesome deeds, while wandering about right there, passed away and took conception in the womb of Queen Mahāmāyā.

For the purpose of making that manifest, this is the progressive discourse - At that time, it is said, in the city of Kapilavatthu, the Āsāḷhī festival was proclaimed; the great multitude was celebrating the festival. Queen Mahāmāyā too, from the seventh day before the full moon, enjoying the festival celebration free from intoxicating drinks, endowed with the splendour of garlands and perfumes, on the seventh day, having risen right early, having bathed with scented water, having distributed four hundred thousand, having given a great gift, adorned with all ornaments, having eaten excellent food, having determined the Observance factors, having entered the adorned and prepared royal bedchamber, having lain down on the royal couch, while falling asleep, she saw this dream - It is said that the four great kings, having lifted her up together with the couch itself, having led her to the Himalayas, on a red arsenic plateau of sixty yojanas, beneath a great sāla tree of seven yojanas, having placed her, stood to one side. Then their queens, having come, having led the queen to Lake Anotatta, having bathed her for the purpose of removing human stains, having dressed her in divine garments, having anointed her with perfumes, having bedecked her with divine flowers - not far from there is a silver mountain, inside it there is a golden palace - there, having prepared a divine couch with the head to the east, they made her lie down. Then the Bodhisatta, having become a noble white elephant - not far from there is a golden mountain - having wandered there, having descended from there, having ascended the silver mountain, having come from the northern direction, having taken a white lotus with his trunk of the colour of a silver chain, having trumpeted the cry of a heron, having entered the golden palace, having circumambulated his mother's couch three times, having opened her right side, he appeared as if he had entered her womb. Thus he took conception under the constellation of Uttarāsāḷha.

On the following day, the queen, having awoken, reported that dream to the king. The king, having summoned about sixty-four eminent brahmins, on ground smeared with green cow-dung and with auspicious offerings made with parched grain and so on, having prepared very costly seats, having filled golden and silver bowls with excellent milk-rice prepared with ghee, honey, and sugar, having covered them with golden and silver bowls themselves, he gave them to the brahmins seated there, and he also satisfied them with other gifts of new garments, tawny cows, and so on. Then, having reported the dream to those brahmins who had been satisfied with all desires, he asked "What will come to be?" The brahmins said - "Do not worry, great king, an embryo has been established in the womb of your queen, and that is a male embryo, not a female embryo; a son will be born to you. If he will dwell in a household, he will become a king, a universal monarch. If he goes forth from the household and takes ordination, he will become a Buddha in the world, one who removes the veil."

But at the very moment of the Bodhisatta's taking conception in his mother's womb, all at once the entire ten-thousand-fold world system trembled, quaked, and shook violently. Thirty-two advanced signs appeared - Immeasurable radiance pervaded the ten thousand world-systems. As if wishing to see his glory, the blind obtained their eyes; the deaf heard sounds; the mute conversed; the hunchbacked became straight-bodied; the lame obtained the ability to walk on foot; all beings in bondage were freed from fetters and chains and so on; in all the hells the fires were extinguished; in the realm of ghosts hunger and thirst were appeased; for animals there was no fear; the disease of all beings was appeased; all beings became sweet-spoken; horses neighed in a sweet manner; elephants trumpeted; all musical instruments released their own respective melodies; even untouched, the ornaments worn on the hands and so on of humans cried out; all directions became clear; a soft, cool wind blew, producing happiness for beings; an untimely cloud rained; from the earth too water sprang up and overflowed; birds abandoned their flight through the sky; rivers stood still without flowing; the great ocean had sweet water; everywhere its surface was covered with lotuses of five colours; all flowers, land-born, water-born, and so on, bloomed; on the trunks of trees trunk-lotuses, on the branches branch-lotuses, on the creepers creeper-lotuses bloomed; breaking through the dense rock surfaces, rising up layer upon layer, becoming hundred-petalled, stalk-lotuses emerged; in the sky hanging lotuses appeared; all around showers of flowers rained. In the sky divine musical instruments sounded; the entire ten-thousand-fold world system, having been turned around, like a released cluster of flowers, having been pressed together like a bound garland bouquet, like a decorated and prepared flower-seat, became garlanded with a single garland, with shimmering yak-tail fans, pervaded by the fragrance of flowers and incense, having reached the highest splendour.

Thus, from the time of taking conception by the Bodhisatta who had taken conception, for the purpose of warding off danger to both the Bodhisatta and the Bodhisatta's mother, four young gods with swords in hand took up protection. In the Bodhisatta's mother, no mind of lust towards men arose, and she was happy, having attained the highest gain and the highest fame, with unwearied body. And she sees the Bodhisatta gone within the womb, like a yellow thread strung through a clear gem-jewel. And because a womb dwelt in by a Bodhisatta is like the inner chamber of a shrine, not able to be dwelt in or used by another being, therefore the Bodhisatta's mother, when the Bodhisatta was seven days old, having died, was reborn in the Tusita city. And just as other women give birth without reaching ten months, or having exceeded them, or while seated, or while lying down, the Bodhisatta's mother does not do so. But she, having carried the Bodhisatta in the womb for ten months, gives birth while standing. This is the natural order of the Bodhisatta's mother.

Queen Mahāmāyā too, having carried the Bodhisatta in her womb for ten months like oil in a bowl, being full with child, wishing to go to her relatives' home, informed the Great King Suddhodana - "I wish, Sire, to go to the city of Devadaha, which belongs to my family." The king, having accepted saying "Good," having had the road from Kapilavatthu as far as the city of Devadaha made level, having had it decorated with decorations of plantain trees, full pitchers, flags, banners, and so on, having had the queen seated in a golden palanquin, having had her carried by a thousand councillors, sent her with a great retinue. Now between the two cities there is a Sāla grove of the residents of both cities named the Lumbinī grove, a grove of auspicious Sāla trees. At that time, from the roots up to the topmost branches, everything was in full bloom with a single mass of flowers, and among the branches and among the flowers, swarms of bees of five colours and flocks of birds of various kinds went about warbling with sweet voices. The entire Lumbinī grove was like the Cittalatā grove, like a well-prepared banqueting hall of a king of great majesty. When the queen saw that, a desire to play in the Sāla grove arose in her. The councillors, taking the queen, entered the Sāla grove. She, having approached the foot of the auspicious Sāla tree, wished to grasp a branch of the Sāla tree; the Sāla branch, having bent down like a well-steamed tip of a cane, came near to the queen's hand. She, having stretched out her hand, grasped the branch. At that very moment the kamma-born winds stirred in the queen, and then, having had a screen set up around her, the great multitude withdrew; while she was standing holding the Sāla branch, the delivery took place. At that very moment four Great Brahmās of pure minds, having taken a golden net, arrived. They, having received the Bodhisatta with that golden net, standing before his mother, said "Be delighted, queen; an influential son has been born to you."

But just as other beings, emerging from the mother's womb, emerge smeared with repulsive impurity, the Bodhisatta was not thus. But he, like a preacher of the Teaching descending from a pulpit, and like a man descending from a ladder, having stretched out both hands and both feet, while still standing, unsmeared by any impurity arising from the mother's womb, pure and clean, shining like a gem-jewel placed on Kāsi cloth, emerged from his mother's womb. Even so, for the purpose of honouring the Bodhisatta and the Bodhisatta's mother, two streams of water came forth from the sky and refreshed the bodies of the Bodhisatta and the Bodhisatta's mother.

Then, from the hands of the brahmā gods who stood having received him with a golden net, the four great kings took him on a cheetah-hide sheet considered auspicious and of pleasant contact; from their hands human beings took him with a fine cloth pad; having been released from the hands of the human beings, he stood firmly on the earth and looked towards the eastern direction; many thousands of world-systems were like a single open courtyard. There gods and humans, venerating with scents, garlands, and so on, said "Great man, here there is none even equal to you, how much less one who surpasses you." Thus, having surveyed the ten directions - the four directions, the four intermediate directions, below, and above - and not seeing anyone equal to himself, thinking "This is the northern direction," he went with seven strides, while the Great Brahmā held a white parasol, Suyāma held a yak-tail fan, and other deities followed with the remaining royal regalia in their hands. Then, standing at the seventh step, uttering a bold speech beginning with "I am the foremost in the world," he roared the lion's roar.

For the Bodhisatta uttered speech as soon as he emerged from his mother's womb in three individual existences - in the individual existence as Mahosadha, in the individual existence as Vessantara, and in this individual existence. In the individual existence as Mahosadha, it is said, even as he was emerging from his mother's womb, Sakka, the king of gods, having come, having placed the essence of sandalwood in his hand, departed. He emerged having made it into a fist. Then his mother asked him "Dear son, what have you taken and come with?" "Medicine, mother." Thus, because he had come having taken medicine, they gave him the name "Medicine-boy." Having taken that medicine, they put it in a jar; for the blind, deaf, and others who came and came, that very thing was a remedy for the appeasement of all diseases. Thereupon, on the basis of the utterance that arose "Great is this medicine, great is this medicine," the name "Mahosadha" came to be his. But in the individual existence as Vessantara, emerging from his mother's womb, having stretched out his right hand, he emerged saying "Is there indeed anything in the house, mother? I shall give a gift." Then his mother, having placed her son's hand on the palm of her own hand, had a bag containing a thousand pieces of gold coins placed there, saying "You have been born in a wealthy family, dear son." But in this individual existence he roared this lion's roar. Thus the Bodhisatta uttered speech as soon as he emerged from his mother's womb in three individual existences. And just as at the moment of taking conception, so also at the moment of birth, thirty-two advanced signs appeared for him. But at the time when our Bodhisatta was born in the Lumbinī grove, at that very time Queen Rāhulamātā, the Elder Ānanda, the councillor Channa, the councillor Kāḷudāyī, the king of horses Kaṇḍaka, the great Bodhi tree, and four treasure-pots were born. Therein one treasure-pot was a league in measure, one was half a yojana in measure, one was three leagues in measure, and one was a yojana in measure. In depth they extended to the very limit of the earth. These seven are called "born simultaneously."

The inhabitants of both cities, having taken the Bodhisatta, went to the city of Kapilavatthu itself. On that very day too, in the Tāvatiṃsa realm, the hosts of gods, full of mirth, thinking "In the city of Kapilavatthu a son has been born to the Great King Suddhodana; this prince, having sat down at the foot of the Bodhi tree, will become a Buddha," sported, setting going the waving of garments and so on. At that time, a hermit named Kāladevala, a family attendant of the Great King Suddhodana, an obtainer of the eight meditative attainments, having done the meal duty, having gone to the Tāvatiṃsa realm for the purpose of the day's abiding, seated there for the day's abiding, having seen those deities thus sporting, asked "Why are you playing thus with satisfied minds? Tell me too this reason." The deities said - "Dear sir, a son has been born to the Great King Suddhodana; he, having sat down at the seat of enlightenment, having become a Buddha, will set in motion the wheel of the Teaching. 'We shall obtain the opportunity to see his infinite grace of a Buddha and to hear the Teaching' - for this reason we are satisfied." The hermit, having heard their words, quickly descended from the world of gods, having entered the king's dwelling, seated on the prepared seat, said "A son, it is said, has been born to you, great king; shall I see him?" The king, having had the boy brought adorned and prepared, brought him forward to have him pay homage to the hermit. The Bodhisatta's feet turned around and became established on the matted hair of the hermit. For there is no other person fit to be paid homage to by the Bodhisatta in that individual existence. For if, not knowing, they were to place the Bodhisatta's head at the feet of the hermit, his head would split into seven pieces. The hermit, thinking "It is not proper for me to destroy myself," having risen from his seat, raised joined palms in salutation to the Bodhisatta. The king, having seen that marvel, paid homage to his own son.

The hermit recollects eighty cosmic cycles - forty in the past and forty in the future. Having seen the excellency of marks of the Bodhisatta, having adverted "Will he become a Buddha or not?" reflecting, having known "Without doubt he will become a Buddha," he smiled, thinking "This is a marvellous person." Thereupon, reflecting "Shall I obtain the opportunity to see this marvellous person become enlightened, or not?" having seen "I shall not obtain it; having died right there in the interval, I shall be reborn in an immaterial existence which even a hundred Buddhas or even a thousand Buddhas, having gone, would be unable to awaken," he wailed, thinking "I shall not obtain the opportunity to see such a marvellous person become enlightened; great indeed will be my loss."

The people, having seen this, asked him "Our lord, having just now smiled, then having wailed, has stood still; will there indeed be, venerable sir, any obstacle for our young master?" "There is no obstacle for him; without doubt he will become a Buddha." "Then why, venerable sir, did you wail?" "I shall not obtain the opportunity to see such a person become enlightened; bewailing myself thinking 'Great indeed will be my loss,' I weep," he said. Thereupon he, reflecting "Will anyone indeed among my relatives obtain the opportunity to see one become enlightened?" saw his nephew, the boy Nālaka. He, having gone to his sister's house, asked "Where is your son Nālaka?" "He is at home, noble sir." "Summon him," and having had him summoned, he said to the boy who had come to his presence - "Dear son, a son has been born in the family of the Great King Suddhodana; he is a sprout of a Buddha. Having passed beyond thirty-five years, he will become a Buddha. You will obtain the opportunity to see him. Go forth this very day." The boy, though born in a family with wealth of eighty-seven koṭis, having thought "My maternal uncle will not engage me in what is unbeneficial," at that very moment, having had ochre robes and a clay bowl brought from the market place, having shaved off hair and beard, having put on ochre robes, saying "Whatever is the highest person in the world, with reference to him is my going forth," having raised joined palms facing the Bodhisatta, having paid homage with the fivefold prostration, having put the bowl into the bag, having hung it on his shoulder, having entered the Himalayas, he practised the ascetic duty. He, having approached the Tathāgata who had attained the supreme highest enlightenment, having had the Nālaka practice explained, having again entered the Himalayas, having attained arahantship, practising the superior practice, having maintained his life span for just seven months, while standing right there in dependence on a certain golden mountain, attained final Nibbāna through the Nibbāna element without residue of clinging.

On the fifth day too, having bathed the Bodhisatta's head, thinking "We shall take the name," having anointed the royal palace with the four kinds of scent, having scattered flowers with parched corn as the fifth, having prepared unbroken milk-rice, having invited one hundred and eight brahmins who had gone beyond the three Vedas, having had them seated in the royal palace, having fed them with excellent food, having made great honour, they had the characteristics examined, thinking "What indeed will he become?" Among those -

These eight brahmins alone were the examiners of the characteristics. On the day of taking conception too, he was examined by these very ones even in a dream. Among them, seven persons, having raised two fingers, declared of him in two ways - "One endowed with these characteristics, if he will dwell in a household, will become a king, a universal monarch; if he will go forth, he will become a Buddha" - and they described all the glory and wealth of a wheel-turning monarch. But the youngest of all of them, a young man named Koṇḍañña by clan, having looked at the Bodhisatta's excellence of noble characteristics, having raised only one finger, made a definite declaration: "There is no reason for this one to remain in the midst of a household; certainly this one will become a Buddha, one who removes the veil." For this one, a being in his last existence who had formed an aspiration, having surpassed the other seven persons by wisdom, saw only one conclusion, reckoned as the certain Buddhahood, for the Bodhisatta endowed with these characteristics; therefore, having raised one finger, he declared thus. Then those giving him a name, because he would accomplish the welfare of the whole world, gave the name "Siddhattha."

Then those brahmins, having gone to their own respective homes, addressed their sons - "Dear sons, we are old; whether or not we shall be able to honour the son of the great King Suddhodana when he has attained omniscience, you, when that prince has attained omniscience, should go forth in his Dispensation." Those seven persons too, having remained as long as life lasted, went according to their actions; but the young man Koṇḍañña alone was healthy. He, following the growth of the Great Being, when he had gone forth in the great renunciation, having gone forth, having gone gradually to Uruvelā, having given rise to the thought "Delightful indeed is this piece of land; this is indeed suitable for a son of good family desirous of striving, for striving," when he had taken up abode there, having heard "The great man has gone forth," having approached the sons of those brahmins, spoke thus - "Prince Siddhattha, it is said, has gone forth; he will without doubt become a Buddha. If your fathers were healthy, they would have gone out today and gone forth. If you too should wish, come, let us go forth after that great man." They were all unable to be of one desire; among them three persons did not go forth; making the brahmin Koṇḍañña the eldest, the other four went forth. Those five persons became known as the elders of the group of five.

At that time, however, King Suddhodana - asked: "Having seen what will my son go forth?" "Four advanced signs." "And which and which?" "One feeble and decrepit with age, one afflicted with disease, a dead one, and one gone forth." The king said: "Henceforth do not allow those of such a form to approach the presence of my son. My son has no business with Buddhahood. I wish to see my son exercising sovereign lordship, the wheel-turning sovereignty over the four great continents attended by two thousand islands, surrounded by an assembly measuring thirty-six yojanas all round, going about on the surface of the sky." And having said thus, for the purpose of preventing the coming of these four kinds of signs into the prince's range of vision, he set up a guard at every league in the four directions. And on that day, when eighty thousand families of relatives had gathered together at the place of the blessing ceremony, each one pledged one son each - "Whether this one becomes a Buddha or a king, we shall give one son each. If he becomes a Buddha, he will go about surrounded by companies of warrior-caste ascetics only. If he becomes a king, he will go about surrounded by warrior-caste princes only, honoured and attended." The king too provided for the Bodhisatta nurses accomplished in excellent beauty, free from all faults. The Bodhisatta grew up with a great retinue and with great splendour and glory.

Then one day there was for the king a festival called the ploughing festival. On that day they adorn the whole city like the city of the gods; all the slaves, workers and so on, dressed in new garments, adorned with scents, garlands and so on, gather at the royal palace; they yoke a thousand ploughs at the king's work; but on that day, seven hundred and ninety-nine ploughs together with the oxen's reins and yoke-strings are equipped with silver. But the king's ceremonial plough is equipped with red gold. The horns, reins, and goads of the oxen too are equipped with gold. The king, going forth with a great retinue, took his son and went. At the place of work there was a rose-apple tree with dense foliage, giving thick shade. Having prepared a bed for the prince beneath it, having had a canopy inlaid with golden stars tied above, having had it enclosed with a screen wall, having set up protection, the king, having adorned himself with all ornaments, surrounded by a company of ministers, went to the place of ploughing. There the king takes the golden plough, the ministers the seven hundred and ninety-nine silver ploughs, and the farmers the remaining ploughs. They, having taken those, plough here and there. But the king goes from this side to the far side, or from the far side comes to this side.

At this place there was great splendour. The nurses who were seated surrounding the Bodhisatta, thinking "We shall see the king's splendour," went out from within the screen. The Bodhisatta, looking here and there, not seeing anyone, quickly rising, folding his legs crosswise, having taken hold of the breathing, produced the first meditative absorption. The nurses, wandering about amongst the solid and soft food, tarried a little. The shadows of the other trees had passed, but the shadow of that rose-apple tree, having become circular, stood still. The nurses, thinking "The master's son is alone," quickly lifting up the screen and entering inside, having seen the Bodhisatta seated cross-legged on the bed and that wonder, went and reported to the king - "Sire, the prince is seated thus; the shadows of the other trees have passed, but the shadow of the rose-apple tree has remained circular." The king, having come quickly and having seen the wonder, paid homage to his son, saying "This, dear son, is the second homage to you."

Then in due course the Bodhisatta became sixteen years of age. The king had three mansions built for the Bodhisatta suitable for the three seasons - one of nine storeys, one of seven storeys, one of five storeys, and he provided forty thousand dancing women. The Bodhisatta, like a god surrounded by a host of nymphs, surrounded by adorned dancing women, being entertained with musical instruments played only by women, experiencing great splendour, dwelt in the three mansions according to the turn of the seasons. And Rāhula's mother was his queen, the queen-consort.

While he was thus experiencing great splendour, one day within the congregation of kinsmen this discussion arose - "Siddhattha goes about bent only on play, does not learn any craft; when a battle is present, what will he do?" The king, having had the Bodhisatta summoned, said "Dear son, your relatives say 'Siddhattha, without having learnt any craft, goes about bent only on play.' Here, what do you think when the time of the enemy has come?" "Sire, there is no need for me to learn a craft. Have the drum circulated in the city for the purpose of displaying my craft: 'On the seventh day from now I shall show my craft to the relatives.'" The king did so. The Bodhisatta, having assembled the lightning-quick archers and hair-splitting archers, in the midst of the public, showed the relatives a twelvefold craft not shared with other archers. That should be understood according to the method that has come in the Sarabhaṅga Jātaka. Then his congregation of kinsmen was free from uncertainty.

Then one day the Bodhisatta, wishing to go to the pleasure ground, having addressed the charioteer, said "Harness the chariot." He, having assented "Very well," having adorned the very precious, excellent chariot with every ornament, having yoked four auspicious Sindh horses of the colour of white water-lily petals, reported to the Bodhisatta. The Bodhisatta, having mounted the chariot resembling a heavenly mansion of the gods, set out facing towards the park. The deities, thinking "The time of Prince Siddhattha's full awakening is near; we shall show an advanced sign," having made one young god appear as one aged and decrepit with age, with broken teeth, grey hair, bent, with body broken down, with a stick in hand, trembling, showed him. Both the Bodhisatta and the charioteer saw that. Then the Bodhisatta, having asked the charioteer according to the method that has come in the Mahāpadāna, "My dear, who indeed is this man? Even his hair is not like that of others," and having heard his words, with an agitated heart, saying "Shame indeed on birth, since ageing will be discerned in one who is born!" turned back from that very place and ascended the mansion itself. The king asked "Why did my son turn back quickly?" "Having seen an old man, Sire." "Having seen an old person he will go forth, they said. Why do you ruin me? Quickly prepare dancers for my son. While experiencing splendour he will not give thought to the going forth." Having said this, having increased the guard, he established a guard at every half-yojana in all directions.

On another day the Bodhisatta, going to the park in the same way, having seen a sick man created by a deity, having asked in the former method, with an agitated heart, having turned back, ascended the mansion. The king too, having asked, having arranged by the method already stated above, having increased again, established a guard in an area measuring three leagues all around. On yet another day the Bodhisatta, going to the park in the same way, having seen a deceased person created by a deity, having asked in the former method, with an agitated heart, having turned back again, ascended the mansion. The king too, having asked, having arranged by the method already stated above, having increased again, established a guard in an area measuring one yojana all around. On yet another day, going to the park, having seen in the same way one gone forth, well-clothed and well-robed, created by a deity, he asked the charioteer "Who indeed is this, my dear?" The charioteer, although due to the absence of the arising of a Buddha he knew neither one gone forth nor the virtues of one gone forth, yet by the power of the deity, having said "This is called one gone forth, Sire," he praised the virtues of the going forth. The Bodhisatta, having generated a preference for the going forth, went to the park on that day. But the reciters of the Long Collection said - "Having seen all four signs on a single day, he went."

He, having played there for the daytime, having bathed in the auspicious pond, when the sun had set, sat down on the auspicious stone slab, wishing to have himself adorned; then his attendant men, having taken cloths of various colours, ornamental articles of various kinds, and garlands, fragrances, and ointments, having surrounded him on all sides, stood. At that moment Sakka's seat where he was sitting became hot. He, reflecting "Who now wishes to dislodge me from this position?", having known the Bodhisatta's wish to be adorned, addressed Vissakamma - "My dear Vissakamma, Prince Siddhattha will go forth in the great renunciation today at the time of midnight. This is his last adornment. You, having gone to the park, adorn the great man with divine ornaments." He, having assented "Very well," by divine power, at that very moment, having approached the Bodhisatta, having become like his very own barber, wrapped the Bodhisatta's head with divine cloth. The Bodhisatta, by the touch of the hand alone, understood "This is no human being; this is a young god." When the head was merely wrapped with the wrapping, a thousand cloths rose up into the topknot in the manner of a jewel; when he wrapped again, a thousand cloths - thus wrapping ten times, ten thousand cloths rose up. One should not think "The head is small, the cloths are many; how did they rise up?" For among those, the very largest was the size of an emblic myrobalan flower, and the remaining ones were the size of kadamba flowers. The Bodhisatta's head was like a kuyyaka flower covered with filaments.

Then, when he was adorned with all ornaments, when all the musicians were displaying their own respective inspirations, when the brahmins with words beginning with "Victory and joy," and the learned astrologers and others were honouring him with various kinds of sounds of auspicious words and praises, he ascended that excellent chariot adorned with all ornaments. At that time, having heard "Rāhula's mother has given birth to a son," the great King Suddhodana sent a message "Announce my pleasure to my son." The Bodhisatta, having heard that, said "A Rāhu is born, a bondage is born." The king, having asked "What did my son say?" and having heard those words, said "Henceforth let my grandson be named 'Prince Rāhula.'"

The Bodhisatta too, having mounted the excellent chariot, entered the city with exceedingly great fame and exceedingly delightful splendour and glory. At that time a maiden of the warrior caste named Kisāgotamī, who had gone to the excellent upper terrace of a mansion, having seen the personal splendour of the Bodhisatta who was circumambulating the city, filled with joy and happiness, uttered this inspired utterance -

The Bodhisatta, having heard that, thought - "She says thus - 'The heart of a mother seeing such an individual existence is quenched, the heart of a father is quenched, the heart of a wife is quenched.' When what indeed is quenched is the heart called quenched?" Then to him whose mind was dispassionate towards the mental defilements, this occurred - "When the fire of lust is quenched, it is called quenched; when the fire of hate is quenched, it is called quenched; when the fire of delusion is quenched, it is called quenched; when all the disturbances of mental defilements beginning with conceit and wrong view are quenched, it is called quenched." "She makes me hear something well worth hearing. Indeed I am wandering about seeking Nibbāna. This very day it is fitting for me, having abandoned the household life, having gone forth, having gone forth into homelessness, to seek Nibbāna. Let this be her teacher's share" - having removed it from his neck, he sent to Kisāgotamī a pearl necklace worth a hundred thousand. She, thinking "Prince Siddhattha, with his mind enamoured of me, sends a present," was filled with pleasure.

The Bodhisatta too, having ascended his own mansion with great splendour and glory, lay down on the royal couch. And at that very moment, dancing women adorned with all ornaments, well-trained in dancing, singing and so on, who had attained the splendour of beauty like heavenly maidens, having taken various musical instruments, having surrounded him, entertaining him, performed dancing, singing and music. The Bodhisatta, because of his mind being dispassionate towards mental defilements, not taking delight in dancing and so on, fell into sleep for a moment. Those women too, thinking "He for whose sake we perform dancing and so on has gone to sleep; for what purpose shall we now weary ourselves?" having spread over the musical instruments just as they had been held, lay down, while the scented oil lamps burned. The Bodhisatta, having awoken, seated cross-legged on the back of the bed, saw those women sleeping, having spread over the musical instruments - some with dripping spittle, with moist bodies; some gnashing their teeth; some snoring; some talking nonsense; some with mouths wide open; some with garments fallen away, with their repulsive private parts exposed. He, having seen that alteration of theirs, became exceedingly dispassionate in mind towards sensual pleasures. For him, that great terrace, though adorned and prepared, resembling the abode of Sakka, appeared like a charnel ground filled with various and diverse corpses; the three existences consumed him like houses on fire - He uttered the inspired utterance "Troubled indeed, friend! Afflicted indeed, friend!" and his mind inclined exceedingly towards the going forth.

He, thinking "This very day it is fitting for me to go forth in the great renunciation," having risen from the bed, having gone near the door, said "Who is here?" Channa, lying down with his head at the threshold - said "I, master's son, Channa." He said "Today I wish to go forth in the great renunciation; harness a horse for me." He, saying "Very well, Sire," having taken the horse-trappings, having gone to the stable, while the scented oil lamps were burning, having seen the king of horses Kaṇḍaka standing in a delightful piece of ground beneath a canopy of jasmine cloth, thinking "Today it is fitting for me to harness this very one," harnessed Kaṇḍaka. He, even while being harnessed, knew "This harnessing is exceedingly tight; it is not like the harnessing on other days at the time of going to the pleasure grove and so on; my master's son must be wishing today to go forth in the great renunciation." Thereupon, with a satisfied mind, he laughed a great laugh; that sound, having spread, would have gone throughout the entire city. But the deities, having suppressed it, did not allow anyone to hear.

The Bodhisatta too, having just sent Channa, having thought "Let me first see my son," having risen from the cross-legged sitting, having gone to the dwelling place of Rāhula's mother, opened the door of the chamber. At that moment, inside the chamber a scented oil lamp was burning; Rāhula's mother, on a bed strewn to the brim with jasmine, Arabian jasmine and other flowers, having placed her hand on the head of her son, was sleeping. The Bodhisatta, having placed his foot on the threshold, while standing right there, having looked, thinking "If I remove the queen's hand and take my son, the queen will awaken; thus there will be an obstacle to my departure; having become a Buddha, I shall come back and see my son," descended from the mansion floor. But what is said in the Jātaka Commentary "At that time Prince Rāhula was seven days old" - that is not found in the remaining commentaries; therefore this alone should be accepted.

Thus the Bodhisatta, having descended from the mansion floor, having gone near the horse, said thus - "Dear Kaṇḍaka, you today for one night carry me across; I, in dependence on you, having become a Buddha, shall help the world with its gods cross over." Then, having leapt up, he ascended the back of Kaṇḍaka. Kaṇḍaka, starting from the neck, was eighteen cubits in length, endowed with a proportionate height, accomplished in strength and speed, all white, resembling a washed conch shell. If he were to neigh or make a footstep sound, the sound would have covered the entire city; therefore the deities, by their own power, having suppressed the sound of neighing so that no one would hear, at each and every step placed the palms of their hands beneath. The Bodhisatta, seated on the middle of the back of the noble horse, having made Channa hold the tail of the horse, at the time of midnight reached near the great gate. Now at that time the king had caused each of the two door-panels to be openable by a thousand men, thinking "Thus my son will not be able to open the city gate and go out at any time whatsoever." But the Bodhisatta, accomplished in strength and power, bore the power of ten thousand koṭis of elephants by the reckoning of elephants, and bore the power of ten thousand koṭis of ten men by the reckoning of men. He thought - "If the gate is not opened, today, seated just on the back of Kaṇḍaka, together with Channa standing holding the tail, having squeezed Kaṇḍaka with my thighs, having leapt over the wall eighteen cubits in height, I shall pass beyond." Channa too thought - "If the gate is not opened, I, having caused my own master, the master's son, to sit on my shoulder, having clasped Kaṇḍaka under the belly with my right hand, having placed him under my armpit, having leapt over the wall, shall pass beyond." Kaṇḍaka too thought - "If the gate is not opened, I, having lifted up my own master seated just as he is on my back, together with Channa standing holding the tail, having leapt over the wall, shall pass beyond." If the gate had not opened, a certain one among those three persons would have accomplished just as he had thought. But the deity dwelling at the gate opened the gate.

At that very moment Māra the Evil One, having come thinking "I shall turn the Bodhisatta back," standing in the sky, said - "Sir, do not go forth. On the seventh day from now the wheel treasure will appear for you. You will exercise kingship over the four great continents attended by two thousand minor islands. Turn back, sir." "Who are you?" "I am the one wielding power." "Māra, I know the manifestation of the wheel treasure for me. I have no need of kingship. Having made resound the ten-thousandfold world system, I shall become a Buddha," he said. Māra, watching for a chance, followed after him like a shadow, pursuing him, thinking "From now on, whenever you think a sensual thought or a thought of anger or a thought of violence, I shall know."

The Bodhisatta too, without concern, having abandoned the wheel-turning sovereignty that was in his hands like a lump of spittle, went forth from the city with great honour. On the full-moon day of Āsāḷhī, while the Uttarāsāḷha constellation was prevailing, having gone forth, he became desirous of looking back again at the city. And just as this thought had merely arisen in his mind - The great earth, as if saying "Great man, the act of looking back by turning was not done by you," having broken apart like a potter's wheel, turned round. The Bodhisatta, having stood facing the city, having looked at the city, having shown the site of the Kaṇḍaka-turning-back shrine at that spot of earth, having turned Kaṇḍaka facing the road to be travelled, set out with great honour, with lofty splendour and glory. At that time, it is said, deities held sixty thousand torches in front of him, sixty behind, sixty on the right side, and sixty on the left side. Other deities held immeasurable torches at the rim of the world-circle. Other deities and serpents, supaṇṇas and so on, venerating with divine scents, garlands, bath powders, and incense, went along; with pāricchattaka flowers and mandārava flowers, the sky was continuous like streams of rain at the time of a dense cloud-burst; divine songs proceeded; from all around, eight musical instruments and sixty musical instruments - thus sixty-eight hundred thousand musical instruments were played. Their sound was like the time of thunder of clouds in the belly of the ocean, and like the time of the roar of the sea in the belly of Mount Yugandhara.

Going with this splendour and glory, the Bodhisatta, in just one night, having crossed over three kingdoms, reached the bank of the river Anomā at a distance of thirty yojanas. But was the horse not able to go further than that? No, he is able. For he was capable of traversing the interior of one world-circle from end to end, as if crushing the rim of a wheel standing on its nave, and returning even before the morning meal to eat the food prepared for him. But at that time, having to drag along the body covered up to the thigh region with scents, garlands and so on released by gods, serpents, supaṇṇas and so on standing in the sky, and having to cut through the tangle of scents and garlands, there was excessive delay; therefore he went only a distance of thirty yojanas. Then the Bodhisatta, having stood on the riverbank, asked Channa - "What is the name of this river?" "It is named Anomā, Sire." "Our going forth too will be superior," and striking the horse with his heel, he gave a signal to the horse. And the horse, having leaped up, stood on the far shore of the river, which was eight usabhas in breadth.

The Bodhisatta, having descended from the horse's back, having stood on the sandy bank resembling a silver plate, addressed Channa - "My dear Channa, you take my ornaments and Kaṇḍaka and go. I shall go forth." "I too, Sire, shall go forth." The Bodhisatta, having refused him three times saying "It is not allowable for you to go forth; go indeed," having entrusted the ornaments and Kaṇḍaka, thought - "These hairs of mine are not fitting for an ascetic. There is no other person fit to cut the Bodhisatta's hair." Then, thinking "I shall cut them myself with a sword," having taken the sword with his right hand, having grasped the topknot together with the top-knot of hair with his left hand, he cut it. The hairs, having become two finger-breadths in length, curling to the right, clung to the head. For as long as he lived, that was their measure, and the beard was conforming with that; there was never again the task of removing hair and beard. The Bodhisatta, having taken the topknot together with the top-knot of hair, said "If I shall become a Fully Self-Enlightened One, let it remain in the sky. If not, let it fall to the ground," and threw it into the atmosphere. That topknot, having risen up to a height of one yojana, stood in the sky. Sakka, the king of gods, having looked with the divine eye, having received it with a jewelled casket one yojana in size, established it in the Tāvatiṃsa realm as the shrine called the Cūḷāmaṇi Shrine.

Again the Bodhisatta thought - "These Kāsi cloths are not fitting for me as an ascetic." Then his former companion from the time of the Buddha Kassapa, the Great Brahmā Ghaṭikāra, with a disposition of friendship that had not reached decay for one interval between Buddhas, thought - "Today my companion has gone forth in the great renunciation; I shall take the requisites of an ascetic and go to him."

Having brought these eight requisites, he gave them. The Bodhisatta, having put on the banner of the worthy, having taken on the appearance of the highest one gone forth, having said "Channa, in my name tell my mother and father of my good health," sent him off. Channa, having paid homage to the Bodhisatta and having circumambulated him, departed. But Kaṇḍaka, while hearing the words of the Bodhisatta who was conversing with Channa, having thought "There is now no more seeing of my master," leaving the range of vision, being unable to endure the sorrow, having died with a broken heart, was reborn as a young god named Kaṇḍaka in the Tāvatiṃsa realm. For Channa there was at first only one sorrow, but oppressed by a second sorrow through the death of Kaṇḍaka, weeping and lamenting, he went to the city.

The Bodhisatta, having gone forth - in that very region there is a mango grove named Anupiya - there, having spent a week in the happiness of the going forth, having gone on foot a distance of thirty yojanas in a single day, he entered Rājagaha. And having entered, he walked for almsfood successively. The whole city fell into commotion at the mere sight of the Bodhisatta's form, just as Rājagaha when the elephant Dhanapālaka had entered, and just as the city of the gods when the lord of the titans had entered. The king's men, having gone, reported: "Sire, a being of such a form is walking for almsfood in the city; whether he is a god or a human being or a serpent or a supaṇṇa, such and such by name - we do not know." The king, standing on the upper floor of the mansion, having seen the Great Man, with a mind of wonder and amazement, commanded his men - "Go, sirs, investigate. If he is a non-human spirit, having gone out from the city he will disappear. If he is a deity, he will go through the sky. If he is a serpent, having dived into the earth he will go. If he is a human being, he will consume whatever almsfood he has obtained."

The Great Man too, having collected the mixed food, having known "This much is enough for my sustenance," having gone out from the city by the very gate he had entered, having sat down in the shade of Mount Paṇḍava facing east, he began to consume the food. Then his intestines, having turned over, reached the point of coming out through his mouth. Thereupon he, although distressed by that repulsive food because such food had never been seen before even with the eye in that individual existence, thus exhorted himself by himself - "Siddhattha, you, having been born in a family where food and drink are easily obtained, at a place where one eats three-year-old fragrant rice with various finest flavours, yet having seen a single wearer of rag-robes, having thought 'When indeed might I too, having become of such a form, having walked for almsfood, eat? Will that time come for me?' you went forth. Now what is this that you are doing?" Having thus exhorted himself, becoming unchanging, he consumed the food.

The king's men, having seen that incident, having gone, reported to the king. The king, having heard the messenger's word, having gone out from the city with speed, having gone to the presence of the Bodhisatta, having become confident in his very deportment, offered all his sovereignty to the Bodhisatta. The Bodhisatta said: "I have no need, great king, of sensual pleasures as objects or sensual pleasures as defilements. I have gone forth aspiring to the supreme highest enlightenment." The king, even though entreating in many ways, not having obtained his mind, obtained an acknowledgment: "Surely you will become a Buddha; but when you have become a Buddha, you must first come to my kingdom." This is the summary here; the detail, however, should be known by looking at this Discourse on Going Forth - "I will explain the going forth, how the one with vision went forth" - together with its commentary.

The Bodhisatta too, having given the acknowledgment to the king, wandering on a journey gradually, having approached Āḷāra Kālāma and Udaka Rāmaputta, having produced the meditative attainments, thinking "This is not the path to enlightenment," not being satisfied with that meditation of attainments either, wishing to make the great striving for the purpose of demonstrating his own strength and energy to the world with its gods, having gone to Uruvelā, thinking "Delightful indeed is this piece of ground," having taken abode right there, he made the great striving. They too, the group of five headed by Koṇḍañña, walking for almsfood in villages, market towns, and royal cities, reached the Bodhisatta there. Then, attending upon him as he made the great striving for six years, thinking "Now he will become a Buddha, now he will become a Buddha," serving him with the duty and practice of sweeping the residential cell and so on, they were his intimate associates. The Bodhisatta too, thinking "I shall perform the performance of austerities to its culmination," spent the time even with a single sesame seed and a single grain of rice and so on, and he also made a complete arrest of all food. The deities too, collecting nutritive essence, infused it through his pores.

Then, due to that fasting and the supreme state of difficulty attained, even his gold-coloured body became black in colour, and the thirty-two characteristics of a great man were concealed. Sometimes, while meditating on the meditative absorption of breathing, overwhelmed by great pain, having become unconscious, he falls at the end of the walking path. Then some deities say "The ascetic Gotama is deceased." Some said "This is indeed the abiding of a Worthy One." Therein, those who had the perception "He is deceased," they, having gone, reported to the great King Suddhodana - "Your son is deceased." "Has my son died having become a Buddha, or without having become one?" "He was not able to become a Buddha; having fallen right on the ground of striving, he is deceased." Having heard this, the king - "I do not believe it; for my son, there is no such thing as death without attaining enlightenment" - he rejected it. "But why does the king not believe it?" Because of having seen the wonders on the day of paying homage to the hermit Kāladevala and at the foot of the rose-apple tree.

Again, when the Bodhisatta, having regained consciousness, had risen, those deities, having gone, reported "Your son is well, great king." The king says "I know of the impossibility of death for my son." For the Great Being, while performing austerities for six years, it was as if it were the time of tying a knot in space. He, thinking "This performance of austerities is not the path to enlightenment," having walked for almsfood in villages and market towns in order to take gross food, took food. Then his thirty-two characteristics of a great man were restored to their natural state, and his body too was gold-coloured. The group of five monks, thinking "This one, even though performing austerities for six years, was not able to penetrate omniscience; now, having walked for almsfood in villages, market towns and so on, taking gross food, what will he be able to do? He is one given to luxurious living, who has strayed from striving. Just as the expectation of a dewdrop for one wishing to wash his head, so is the expectation of distinction from the presence of this one for us. What use is he to us?" - having abandoned the great man, having taken their own bowls and robes, having gone the eighteen-yojana road, entered Isipatana.

Now at that time, at Uruvelā in the village of Senāni, a girl named Sujātā, born in the house of the householder Senāni, having come of age, made an aspiration at a certain banyan tree - "If I, having gone to a family house of equal birth, shall obtain a son in my first pregnancy, I will annually make an oblation to you at a cost of a hundred thousand." That aspiration of hers was fulfilled. She, when the sixth year of the Great Being's performing of austerities was completed, wishing to make an oblation on the full-moon day of Vesākha, even beforehand had a thousand cows pastured in a grove of liquorice trees, and had five hundred cows drink their milk, and had two hundred and fifty drink their milk, and so on until the milk of sixteen cows was drunk by eight cows - thus, desiring the thickness, sweetness, and nourishing quality of the milk, she performed what is called the turning of the milk. She, on the full-moon day of Vesākha, thinking "I will make the oblation right early," having risen towards the break of dawn, had those eight cows milked. The calves did not approach the base of the udders, but when new vessels were merely brought near to the base of the udders, streams of milk flowed forth by their own nature. Having seen that marvel, Sujātā, with her own hand, having taken the milk, having put it into new vessels, with her own hand having made a fire, began to cook.

While that milk-rice was being cooked, exceedingly great bubbles arose, turning to the right, and moved about. Not even a single drop flew out, and not even the slightest smoke arose from the oven. At that time, the four world-guardians, having come, took up protection at the oven; the Great Brahmā held an umbrella; Sakka, bringing firebrands, kindled the fire. The deities, in the four great continents with their surrounding two thousand islands, as if squeezing a honeycomb bound to a stick and extracting honey, by their own divine power collected the nutritive essence fit for the sustenance of gods and humans and infused it therein. For at other times, the deities infused nutritive essence in each and every mouthful, but on the day of attaining the highest enlightenment and on the day of final Nibbāna, they infused it right into the cooking pot. Sujātā, on that very same day, having seen therein many obvious marvels of her own, addressed a slave woman named Puṇṇā - "Dear Puṇṇā, today our deity is exceedingly pleased; for in such a long time, such a marvel has never been seen before by me. Go quickly and look after the shrine of the deity." She, having accepted her word saying "Very well, lady," went very quickly to the foot of the tree.

The Bodhisatta too, having seen the five great dreams during that night-time, discerning them, having made the determination "Without doubt today I shall become a Buddha," after the elapse of that night, having attended to his toilet, waiting for the time for the alms round, having come right early, sat down at that tree-root, illuminating the entire tree-root with his own radiance. Then that Puṇṇā, having come, saw the Bodhisatta seated at the tree-root, looking towards the eastern world system, and by the radiance emanating from his body, the entire tree was gold-coloured. Having seen, this occurred to her - "Today our deity, having descended from the tree, is seated, methinks, to receive the oblation with her own hand" - having become filled with excitement, having come with speed, she reported this matter to Sujātā.

Sujātā, having heard her words, having become one with a satisfied mind, gave her daughter all the ornaments befitting a daughter, saying "From today onwards, stand in the position of my eldest daughter." But since on the day of attaining Buddhahood it is proper to obtain one golden bowl worth a hundred thousand, therefore she, having given rise to the thought "I shall put the milk-rice in a golden bowl," having had a golden bowl worth a hundred thousand brought out, wishing to put the milk-rice therein, she turned over the cooking vessel. All the milk-rice, having rolled off like water from a lotus petal, settled in the bowl; it was just the amount to fill one bowl. She, having covered that bowl with another bowl, having wrapped it with a white cloth, having herself adorned her body with all ornaments, having placed that bowl on her own head, having gone with great majesty to the foot of the banyan tree, having seen the Bodhisatta, filled with great joy, with the perception "a tree deity," from the place where she saw him onwards, going bowed down again and again, having lowered the bowl from her head, having uncovered it, having taken water scented with fragrant flowers with a golden water-vessel, having approached the Bodhisatta, she stood. The clay bowl given by the Great Brahmā Ghaṭikāra, not having left the Bodhisatta for so long a time, at that moment had gone out of sight; the Bodhisatta, not seeing the bowl, having stretched out his right hand, received the water. Sujātā placed the milk-rice together with the bowl in the hands of the Great Man; the Great Man looked at Sujātā. She, having observed his manner, having paid homage, said "Lord, it has been given up by me for you; take it and do as you please." Having said "Just as my wish has been fulfilled, so may it be fulfilled for you too," having given up even the golden bowl worth a hundred thousand like an old leaf, without any longing she departed.

The Bodhisatta too, having risen from the seated place, having circumambulated the tree, having taken the bowl, having gone to the bank of the Nerañjarā, there is a bathing place named Supatiṭṭhita where many hundreds of thousands of Bodhisattas descended on the day of their full awakening; having placed the bowl on its bank, having descended at the well-established ford, having bathed, having put on the inner robe that is the banner of the worthy ones, the robe of many hundreds of thousands of Buddhas, having sat down facing east, having made forty-nine portions the size of a single standing palm fruit, he consumed all the milk-rice with little water and honey. That itself was the food for him who had become a Buddha, dwelling at the seat of enlightenment for seven weeks, for forty-nine days. For so long a time there was no other food, no bathing, no washing of the face, no discharge from the body; he spent the time with the happiness of meditative absorption and the happiness of fruition attainment. But having eaten that milk-rice, having taken the golden bowl, having said "If I today shall become a Buddha, let this bowl go against the stream; if I shall not, let it go with the stream," he threw it into the river stream. It, cutting through the stream, having gone to the middle of the river, by the very middle course, like a horse endowed with speed, having gone against the stream to a place of eighty cubits, having sunk down in a whirlpool, having gone to the abode of the serpent king Kāḷa, having struck the bowls used by the three Buddhas, causing the sound "kili kilī," having become the lowest of them all, it stood. The serpent king Kāḷa, having heard that sound, having said "Yesterday one Buddha arose, again today one has arisen," uttering praises with many hundreds of stanzas, he arose. It is said that the time for him to ascend, having filled the sky to the extent of one yojana and three leagues from the great earth, was the same whether today or yesterday.

The Bodhisatta too, having spent the day residence on the riverbank in a sal grove in full bloom, in the evening time, at the time when flowers break free from their stalks, along a path eight usabhas in breadth adorned by the deities, rousing himself like a lion, he set forth facing the Bodhi tree. Serpents, demons, supaṇṇas and others venerated with divine scents, flowers and so on; they set going divine music and so on; the ten-thousand world system became of one fragrance, of one garland, of one acclamation. At that time, a grass-carrier named Sotthiya, having taken grass, coming along the opposite path, having known the manner of the Great Man, gave eight handfuls of grass. The Bodhisatta, having taken the grass, having ascended the ground of enlightenment, stood on the southern side facing north. At that moment the southern world-circle sank down and was as if it had reached Avīci below. The northern world-circle rose up and was as if it had reached the highest point of existence above. The Bodhisatta, thinking "This will not be the place for attaining highest enlightenment, methinks," circumambulating, having gone to the western side, stood facing east; thereupon the western world-circle sank down and was as if it had reached Avīci below; the eastern world-circle rose up and was as if it had reached the highest point of existence above. It is said that at each and every place where he stood, the great earth became uneven, like a great cart wheel trodden upon at the edge of the rim and resting on the nave. The Bodhisatta, thinking "This too will not be the place for attaining highest enlightenment, methinks," circumambulating, having gone to the northern side, stood facing south. Thereupon the northern world-circle sank down and was as if it had reached Avīci below; the southern world-circle rose up and was as if it had reached the highest point of existence above. The Bodhisatta, thinking "This too will not be the place for attaining highest enlightenment, methinks," circumambulating, having gone to the eastern side, stood facing west. But on the eastern side was the place of the cross-legged seat of all Buddhas; that neither trembles nor shakes. The Bodhisatta, having known "This is the immovable place not abandoned by all Buddhas, the place for the destruction of the cage of mental defilements," having grasped those grasses at the top, shook them; at that very moment there was a cross-legged seat of fourteen cubits. Those grasses too arranged themselves in such a form that even a very skilful painter or canvas-maker would not be able to draw. The Bodhisatta, having placed the trunk of the Bodhi tree behind him, facing east, having become one of firm resolve -

"But I shall not break this cross-legged posture without attaining perfect enlightenment" - thus, folding his legs crosswise on the unconquered divan, unbreakable even by the impact of a hundred thunderbolts, he sat down.

At that time Māra the Evil One - "Prince Siddhattha desires to go beyond my control; now I shall not allow him to go beyond it" - having gone to the presence of Māra's forces, having reported this matter, having had the proclamation called Māra's proclamation sounded, having taken Māra's forces, he set out. That army of Māra extended twelve yojanas in front of Māra, twelve yojanas to the right and to the left, to the rear it stood reaching the limit of the world-circle, and upwards it was nine yojanas in height; when it roared, the sound of its roaring was heard from a thousand yojanas away, like the sound of an earthquake. Then Māra the young god, having mounted the elephant named Girimekhala which was one hundred and fifty yojanas in height, having created a thousand arms, seized various weapons. In the rest of Māra's company too, no two persons were alike, nor did any two take a similar weapon. Having become of various colours and with faces of various kinds, seizing various weapons, overwhelming the Bodhisatta, they came.

But the deities of the ten-thousand world-systems stood speaking praises of the Great Being. Sakka, the king of gods, stood blowing the conch named Vijayuttara. That conch, it is said, was two thousand cubits in size; once filled with wind and blown, having made sound for four months, it becomes silent. The great serpent king Mahākāḷa stood praising with more than a hundred stanzas, and the Great Brahmā stood holding a white parasol. But when Māra's forces approached the ground of enlightenment, not even one of them was able to stand; they fled in every direction from their face-to-face positions. The serpent king named Kāḷa too, having dived into the earth, having gone to the serpent realm of Mañjerika which was five hundred yojanas in extent, having covered his face with both hands, lay down. Sakka, the king of gods too, having placed the Vijayuttara conch on his back, stood at the rim of the world-circle; the Great Brahmā, having taken the white parasol by its tip, went to the Brahmā world itself. Not even a single deity was able to stand. But the Great Man sat alone.

Māra too said to his own assembly - "Dear ones, there is no other man equal to Siddhattha, the son of Suddhodana; we shall not be able to give battle face to face; we shall attack from behind." The Great Man too, having looked at three sides, saw them empty because all the deities had fled. Again, having seen Māra's forces overwhelming from the northern side, he thought "This great multitude of people makes a great effort with reference to me alone; in this place there is for me neither mother nor father nor brother nor any other relative; but these ten perfections alone have been like my retinue nourished for a long time. Therefore it is fitting for me, having made the perfections alone the foremost of my forces, having struck with the weapon of the perfections alone, to destroy this army" - reflecting upon the ten perfections, he sat down.

Then Māra the young god - "By wind alone I shall put Siddhattha to flight" - raised a whirlwind. At that very moment, winds of various kinds beginning with the eastern, having arisen, having split mountain peaks measuring half a yojana, a yojana, two yojanas, and three yojanas, having uprooted forest shrubs, trees, and so on, though capable of crushing villages and market towns all around to smithereens, their power destroyed by the fire of the Great Man's merit, having reached the Bodhisatta, were unable to stir even the corner of the Bodhisatta's robe. Thereupon - "Having submerged him with water, I shall kill him" - he raised a great rain. By his power, rain clouds of various kinds - of a hundred layers, a thousand layers, and so on - arose one above another and poured down rain. By the force of the torrents of rain, the earth became full of holes and crevices. A great rain cloud, having come over the forest trees and so on, was unable to moisten even a dewdrop's worth on the robe of the Great Being. Thereupon he raised a rain of stones. Great, great mountain peaks, smoking and blazing, having come through the sky, upon reaching the Bodhisatta, turned into divine clusters of flowers. Thereupon he raised a rain of weapons. Single-edged and double-edged swords, spears, hoof-tipped arrows, and so on, smoking and blazing, having come through the sky, upon reaching the Bodhisatta, became divine flowers. Thereupon he raised a rain of embers. Embers the colour of kiṃsuka flowers, having come through the sky, having become divine flowers at the feet of the Bodhisatta, scattered about. Thereupon he raised a rain of hot ashes. Extremely hot ashes of fire-colour, having come through the sky, having become sandalwood powder at the feet of the Bodhisatta, fell down. Thereupon he raised a rain of sand. Extremely fine sand, smoking and blazing, having come through the sky, having become divine flowers at the feet of the Great Being, fell down. Thereupon he raised a rain of mud; that mud, smoking and blazing, having come through the sky, having become divine ointment at the feet of the Bodhisatta, fell down. Thereupon, thinking "Having frightened Siddhattha by this, I shall put him to flight," he raised darkness. That, having become a great gloom like darkness possessed of four factors, upon reaching the Bodhisatta, disappeared like darkness dispelled by the radiance of the sun.

Thus that Māra, being unable to put the Bodhisatta to flight by these nine rains of wind, rain, stones, weapons, embers, hot ashes, sand, mud, and darkness - "What, sirs, are you standing about for? Seize this Prince Siddhattha, strike him, put him to flight!" Having thus commanded his assembly, he himself too, seated on the back of the elephant Girimekhala, having taken the wheel weapon, having approached the Bodhisatta, said "Siddhattha, rise from this divan! This does not belong to you; this belongs to me." The Great Being, having heard his words, spoke - "Māra, indeed not by you were the ten perfections fulfilled, nor the secondary perfections, nor the ultimate perfections, nor were the five great relinquishments relinquished, nor the conduct for the welfare of relatives, nor the conduct for the world's welfare, nor the conduct for the welfare of enlightenment fulfilled. All those were fulfilled by me alone. Therefore this divan does not belong to you; this belongs to me alone."

Māra, angered, unable to bear the force of his wrath, hurled the wheel weapon at the Great Man. That, as he was reflecting on the ten perfections, became a canopy of garlands above him and remained there. That razor-edged wheel weapon, it is said, when hurled at other times by him in anger, goes cutting through solid stone pillars like bamboo shoots. But now, when that had become a canopy of garlands and remained there, the rest of Māra's assembly, thinking "Now Siddhattha will rise from the divan and flee," hurled great and great rock peaks. Those too, as the Great Man was reflecting on the ten perfections, having turned into clusters of flowers, fell to the ground. The deities, standing at the rim of the world-circle, stretching out their necks, raising their heads, looked on, saying "Alas, destroyed indeed, friend, is the body of Prince Siddhattha, which had attained the highest beauty of form! What indeed will he do?"

Then the Bodhisatta, having said "The divan attained on the day of awakening belongs to Bodhisattas who have fulfilled the perfections; it belongs to me," said to Māra who was standing there - "Māra, who is the witness that your gift was given?" Māra stretched out his hand towards Māra's army, saying "These many people are witnesses." At that moment, the sound that arose from Māra's assembly saying "I am a witness, I am a witness" was like the sound of the earth's quaking. Then Māra said to the Great Man - "Siddhattha, who is the witness that your gift was given?" The Great Man, having drawn out his right hand from within the folds of his robe, stretched out his hand towards the great earth, saying "As for you, there are sentient witnesses that your gift was given; but for me, in this place there is no sentient witness whatsoever. Let alone the gifts given in my remaining individual existences; but standing in the individual existence as Vessantara, even this non-sentient compact great earth is a witness that my great gift of seven hundreds was given." Having said "Standing in the individual existence as Vessantara, you are a witness, are you not, that my great gift of seven hundreds was given?" he stretched out his hand towards the great earth. The great earth resounded, as if overwhelming Māra's army, with a hundred cries, with a thousand cries, with a hundred thousand cries, saying "I was your witness then."

Then, as the Great Man was reflecting on the gift of Vessantara, saying "Given by you, Siddhattha, was the great gift, the highest gift," the elephant Girimekhala, one hundred and fifty yojanas in size, sank to its knees on the earth. Māra's assembly fled in all directions; no two went by the same road. Having thrown away their head ornaments and their garments worn about them, they fled each in whatever direction was directly before them. Then the hosts of gods, having seen Māra's army fleeing, having proclaimed to deities among deities, serpents among serpents, supaṇṇas among supaṇṇas, brahmās among brahmās, "Māra's defeat has occurred, Prince Siddhattha's victory has occurred, let us make a victory offering," with scents, garlands, and so on in their hands, came to the seat of enlightenment in the presence of the Great Man.

But when those had gone thus -

The remaining deities in the ten thousand world-circles, venerating with garlands, scents, and cosmetics, and uttering praises of various kinds, stood there. Thus, while the sun was still lasting, the Great Man, having scattered Māra's army, being venerated by the sprouts of the Bodhi tree falling upon his robe like red coral petals, in the first watch having recollected past lives, in the middle watch having purified the divine eye, in the last watch brought down knowledge into dependent origination. Then, as he was contemplating the mode of dependent conditions with its twelve factors, in forward and reverse order, by way of the round of rebirths and the end of the round of rebirths, the ten-thousand world system, having made the water its boundary, trembled twelve times.

Now, when the great man, having made resound the ten-thousandfold world system, was penetrating the knowledge of omniscience at the time of the break of dawn, the entire ten-thousandfold world system was adorned and prepared. The banners of flags raised on the eastern rim of the world-circle struck the western rim of the world-circle; likewise the banners of flags raised on the western rim of the world-circle struck the eastern rim of the world-circle; the banners of flags raised on the southern rim of the world-circle struck the northern rim of the world-circle; the banners of flags raised on the northern rim of the world-circle struck the southern rim of the world-circle; the banners of flags raised on the surface of the earth, having reached the Brahma world, stood there; the banners of flags fastened in the Brahma world were established on the surface of the earth; in the ten thousand world-circles, flower-bearing trees bore flowers, fruit-bearing trees were laden with clusters of fruit. On the trunks trunk-lotuses bloomed, on the branches branch-lotuses, on the creepers creeper-lotuses, in the sky hanging lotuses, and breaking through the surfaces of solid rock, rising up layer upon layer, becoming hundred-petalled, stalk-lotuses arose. The ten-thousandfold world system, having been turned around, was strewn over with flowers, like a released cluster of flowers, like a well-spread carpet of flowers. In the interstices between the world-circles, the world-interstice hells of eight thousand yojanas, never before illumined even by the radiance of seven suns, were then of one radiance. The great ocean, eighty-four thousand yojanas deep, became sweet-watered; the rivers did not flow; those blind from birth saw forms; those deaf from birth heard sounds; cripples from birth walked on foot; fetters, chains, and so on broke and fell away.

Thus, being venerated with immeasurable splendour and glory, the great man, when manifold marvellous phenomena had appeared, having penetrated omniscience, uttered the inspired utterance not abandoned by all Buddhas -

Thus, beginning from the Tusita abode up to this attainment of omniscience at the seat of enlightenment, this much is to be understood as the not-so-distant origin by name.

The not-far origin treatise is finished.

3.

The Near Origin Treatise

"The proximate origin, however, is obtained in 'On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park.' 'He dwells at Vesālī in the Great Wood in the Pinnacled Hall' - and thus in each and every place itself" - it was said. Although it was said thus, yet that too should be understood thus from the beginning - For having uttered the inspired utterance, this occurred to the Blessed One seated on the victory divan - "I transmigrated for four incalculable aeons plus a hundred thousand cosmic cycles for the sake of this divan; for so long a time, for the sake of this very divan, my adorned head was cut from the neck and given; well-anointed eyes and the flesh of the heart were plucked out and given; sons like Prince Jāli, daughters like Princess Kaṇhājinā, and wives like Queen Maddī were given to others for the purpose of slavery. This divan of mine is the victory divan, the firm divan; here, for me seated, my thoughts are fulfilled; I shall not rise from here for now" - entering into many hundreds of thousands of tens of millions of attainments, he sat right there for a week. With reference to which it was said - "Then the Blessed One sat for seven days in a single cross-legged posture, experiencing the bliss of liberation."

Then in certain deities the reflection arose: "Even today surely Siddhattha has a duty to be done; for he does not give up attachment to the divan." The Teacher, having known the reflection of the deities, for the purpose of appeasing their applied thought, having risen up into the sky, displayed the Twin Miracle. For the wonder performed at the great seat of enlightenment, the wonder performed at the gathering of relatives, and the wonder performed at the gathering of Pāthikaputta - all were similar to the Twin Miracle performed at the foot of the Kaṇḍamba tree.

Thus the Teacher, having appeased the applied thought of the deities by this wonder, having stood in the northern direction slightly inclined to the east from the divan, thinking "On this divan indeed omniscience was penetrated by me," gazing with unwinking eyes at the divan and the Bodhi tree - the place of attaining the power of the perfections fulfilled over four incalculable aeons and a hundred thousand cosmic cycles - he spent a week; that place became known as the Unwinking Shrine. Then the Teacher, having created a walking path between the divan and the place where he stood, walking up and down on the jewel walking path extending from east to west, spent a week. That place became known as the Jewel Walking Path Shrine.

But in the fourth week, in the north-western direction from the Bodhi tree, the deities built a jewel house. There the Blessed One, having sat down on a divan, investigating the Canon of the Higher Teaching, and in particular herein the Paṭṭhāna of infinite methods, spent a week. But the Abhidhamma scholars said - "The jewel house by name is not a dwelling made of the seven precious things, but the place where the seven treatises were comprehended is called 'the jewel house.'" But since here both of these are applicable by way of method, therefore both of these should indeed be accepted. From then onwards, however, that place became known as the Jewel House Shrine. Thus the Teacher, having spent four weeks in the very vicinity of the Bodhi tree, in the fifth week went from the foot of the Bodhi tree to the goatherd's banyan tree. There too, investigating the Teaching and experiencing the bliss of liberation, he sat down.

At that time Māra the Evil One, overcome with displeasure, thinking "Having pursued him for so long a time, even though watching for a chance, I did not see any stumbling of his; now he has gone beyond my control," having sat down on the highway, reflecting on sixteen reasons, drew sixteen lines on the ground - "I did not fulfil the perfection of giving as he did; on account of that I am not born equal to him" - he drew one line. Likewise "I did not fulfil the perfection of morality as he did, etc. the perfection of renunciation, the perfection of wisdom, the perfection of energy, the perfection of patience, the perfection of truthfulness, the perfection of determination, the perfection of friendliness, the perfection of equanimity; on account of that I am not born equal to him" - he drew the tenth line. Likewise "I did not fulfil the ten perfections that are the decisive support for the penetration of the unshared knowledge of the faculties of others in their degrees, as he did; on account of that I am not born equal to him" - he drew the eleventh line. Likewise "I did not fulfil, as he did, the unshared knowledge of inclinations and underlying tendencies, etc. the knowledge of the attainment of great compassion, the knowledge of the Twin Miracle, the unobstructed knowledge, the knowledge of omniscience - the ten perfections that are the decisive support for the penetration of these; on account of that I am not born equal to him" - he drew the sixteenth line. Thus Māra, having drawn sixteen lines on the highway for these reasons, sat down.

And at that time his three daughters - Craving, Discontent, and Lust - looking about thinking "Our father cannot be seen; where indeed is he now?" having seen him overcome with displeasure, drawing lines on the ground, seated, having gone to their father's presence, asked "Why, father, are you afflicted and unhappy?" "Dear daughters, this Great Ascetic has gone beyond my control; for so long a time, looking for a chance to see a fault of his, I was not able; on account of that I am afflicted and unhappy." "If so, do not worry; we shall bring him, having brought him under our own control" - they said. "It is not possible, dear daughters; he cannot be brought under anyone's control. This person is established in unshakeable faith." "Father, we are women; right now we shall bind him with the snares of lust and so on and bring him; do not worry" - and having said this, having approached the Blessed One, they said "We will serve at your feet, ascetic." The Blessed One neither attended in mind to their words, nor opened his eyes and looked; he sat experiencing only the happiness of seclusion through liberation in the unsurpassed extinction of clinging.

Again Māra's daughters, thinking "Various indeed are the intentions of men; some have affection for young girls, some for those standing in the first stage of life, some for those standing in the middle stage of life, some for those standing in the last stage of life; what if we, having enticed him with various forms, were to seize him" - each one having created her own individual existence by way of the appearance of young girls and so on, having become young girls, women who had not given birth, women who had given birth once, women who had given birth twice, middle-aged women, and elderly women, having approached the Blessed One six times, said "We will serve at your feet, ascetic." That too the Blessed One paid no attention to, as one liberated in the unsurpassed extinction of clinging. Some teachers, however, say - "Having seen them come in the state of elderly women, the Blessed One - 'Let these have broken teeth and grey hair' - thus he determined." That should not be accepted. For the Blessed One did not make such a determination. But the Blessed One said "Be gone! Having seen what do you thus strive? It is proper to do such a thing before those who are not free from lust and so on. But for the Tathāgata, lust has been abandoned, hate has been abandoned, delusion has been abandoned" - and referring to his own abandoning of mental defilements -

Speaking these two verses in the Buddha Chapter of the Dhammapada, he taught the Teaching. They, having said "Truly indeed our father spoke, 'The Worthy One, the Fortunate One in the world, is not easily led by lust'" and so on, came to their father's presence.

The Blessed One too, having spent a week right there, then went to the foot of the Mucalinda tree. There, when a week-long heaping of rain clouds had arisen, for the purpose of warding off the cold and so on, encircled seven times with the coils of the serpent king named Mucalinda, as if dwelling in an unconfined perfumed chamber, experiencing the bliss of liberation, having spent a week, having approached the rājāyatana tree, there too, experiencing the very bliss of liberation, he spent a week. By this much, seven weeks were completed. In between here there was neither washing of the face, nor attending to the body, nor the function of food; he spent the time by the happiness of meditative absorption and the happiness of fruition alone.

Then, at the end of seven weeks, on the forty-ninth day, for him seated there, the thought arose: "I shall wash my face." Sakka, the lord of the gods, having brought medicinal myrobalan, gave it; the Teacher consumed it; thereby there was a discharge from his body. Then Sakka himself gave a betel-creeper wooden toothbrush and water for washing the face. The Teacher, having chewed that wooden toothbrush, having washed his face with water from Lake Anotatta, sat down right there at the foot of the rājāyatana tree.

At that time, two merchants named Tapussa and Bhallika, going from the Ukkalā country to the Middle Country with five hundred carts, having had their carts stopped by a deity who was formerly their blood-relative, encouraged in the preparation of food for the Teacher, having taken parched corn-flour and honey-balls - Having approached the Teacher, they stood saying: "May the Blessed One accept this food from us, venerable sir, out of compassion." The Blessed One, because the bowl had disappeared on the very day of receiving the milk-rice, thought: "Tathāgatas do not accept in their hands; in what indeed should I accept?" Then, having known his thought, the four great kings from the four directions offered bowls made of sapphire; the Blessed One rejected them. Again they offered four bowls made of mung-bean-coloured stone. The Blessed One, for the purpose of protecting the faith of all four great kings, having accepted all four bowls, having placed them one upon another, determined: "Let them become one." All four, becoming visible lines on the rim, merged into one of medium size. The Blessed One, having accepted food in that costly stone bowl, having consumed it, gave thanksgiving. Those two brother merchants, having gone for refuge to the Buddha and the Teaching, became lay followers with the double announcement. Then, when they said "Give us, venerable sir, one place to be venerated," having touched his own head with his right hand, he gave hair relics. They, in their own city, having placed those relics inside a golden casket, established a shrine.

The Fully Self-Enlightened One, however, having risen from there, having gone again to the goatherd's banyan tree itself, sat down at the foot of the banyan tree. Then, for him who had just sat down there, while reviewing the profundity of the Teaching attained by himself, the habitual practice of all Buddhas - The thought arose, having reached the appearance of unwillingness to teach others: "This Teaching attained by me with difficulty." Then Brahmā Sahampati, thinking "Alas, the world is perishing, alas, the world is being destroyed," having taken from ten thousand world-systems the Sakkas, Suyāmas, Santusitas, Nimmānaratīs, Vasavattīs, and Great Brahmās, having come to the Teacher's presence, requested the teaching of the Teaching by the method beginning with "May the Blessed One teach the Teaching, venerable sir."

The Teacher, having given his acknowledgment to him, while reflecting "To whom indeed should I first teach the Teaching?" having given rise to the thought "Āḷāra is wise; he will understand this Teaching quickly," looking again, having known his state of being deceased a week ago, he turned his attention to Udaka. Having known his state of being deceased the previous evening too, having attended to the group of five, thinking "The group of five monks have been of great service to me," having reflected "Where indeed are they dwelling at present?" having known "At Isipatana in the Deer Park at Bārāṇasī," having dwelt for a few days walking for almsfood right in the vicinity of the seat of enlightenment, thinking "On the full moon of Āsāḷha, having gone to Bārāṇasī, I shall set in motion the wheel of the Teaching," on the fourteenth of the fortnight, having risen towards the break of dawn, when the night became light, early in the morning, having taken his bowl and robe, having set out on the eighteen-yojana road, having seen on the way a naked ascetic named Upaka, having told him of his own Buddhahood, on that very day in the evening he reached Isipatana.

The group of five, having seen the Tathāgata coming from afar, said: "This, friends, the ascetic Gotama, having reverted to abundance of requisites, comes with a perfect body, with full faculties, having become golden-coloured. We shall not perform paying respect and so on for him; but since he is born of a great family, he deserves the offering of a seat; therefore we shall prepare merely a seat for him." They made an agreement. The Blessed One, having reflected with the knowledge capable of knowing the mental conduct of the world with its gods, "What indeed have these thought?" knew their minds. Then, having contracted the mind of friendliness capable of pervading all gods and humans in an unrestricted manner, he pervaded them with a mind of friendliness in a restricted manner. They, touched by the Blessed One's mind of friendliness, as the Tathāgata was approaching, being unable to abide by their own agreement, having gone out to meet him, performed all duties such as paying respect and so on. But not knowing his state as a Fully Self-Enlightened One, they addressed him merely by name and as "friend".

Then the Blessed One said to them - "Do not, monks, address the Tathāgata by name and as 'friend'. The Tathāgata, monks, is a Worthy One, a Fully Self-Enlightened One." Having thus informed them of his own Buddhahood, seated on the excellent Buddha-seat that had been prepared, while the conjunction of the Uttarāsāḷha constellation was occurring, surrounded by eighteen crores of brahmā gods, having addressed the elders of the group of five, he taught the unsurpassed Discourse on the Setting in Motion of the Wheel of the Teaching, with three rounds and twelve aspects, the arousing of six knowledges. Among them, the Elder Koṇḍañña, sending forth knowledge in accordance with the teaching, at the conclusion of the discourse, became established in the fruition of stream-entry together with eighteen crores of brahmā gods. The Teacher, having entered the rains retreat right there, on the following day, while exhorting the Elder Vappa, sat right in the monastery; the remaining four walked for almsfood. The Elder Vappa attained the fruition of stream-entry while it was still the forenoon. By this very method, on the following day the Elder Bhaddiya, on the following day the Elder Mahānāma, on the following day the Elder Assaji - having established all in the fruition of stream-entry, on the fifth of the fortnight, having assembled all five elders, he taught the Discourse on the Characteristic of Non-self. At the conclusion of the teaching, all five elders became established in arahantship. Then the Teacher, having seen the decisive support of Yasa the son of good family, having called him who had become disgusted in the night-time and had departed abandoning his home, saying "Come, Yasa," in that very night-time having established him in the fruition of stream-entry, on the following day in arahantship, having given the going forth by the "Come, monk" ordination to a further fifty-four of his companions too, he brought them to arahantship.

Thus, when sixty-one Worthy Ones had arisen in the world, the Teacher, having finished keeping the rains retreat and having performed the invitation ceremony, having sent sixty monks to the various directions saying "Wander, monks, on a journey," while himself going to Uruvelā, on the road in a cotton-tree jungle thicket he trained thirty young men of the Bhadda group. Among them the very last was a stream-enterer and the very highest was a non-returner. Having given the going forth to all of them too by the "Come, monk" form itself, having sent them to the various directions, having gone to Uruvelā, having shown three and a half thousand wonders, having trained the three-brother matted-hair ascetics headed by Uruvelakassapa with their retinue of a thousand matted-hair ascetics, having given them the going forth by the "Come, monk" form, having had them sit down at Gayāsīsa, having established them in arahantship by the teaching of the Discourse on the Burning, surrounded by that thousand of Worthy Ones, thinking "I shall fulfil the acknowledgment given to King Bimbisāra," he went to the Laṭṭhivana Park in the precincts of the city of Rājagaha. The king, having heard from the park keeper "The Teacher has arrived," surrounded by twelve myriads of brahmin householders, having approached the Teacher, while they were emitting a flood of radiance like a golden-slab canopy upon the variegated-wheeled surfaces, having fallen with his head at the Tathāgata's feet, sat down to one side together with the assembly.

Then this occurred to those brahmin householders - "Does the Great Ascetic live the holy life under Uruvelakassapa, or does Uruvelakassapa under the Great Ascetic?" The Blessed One, having known with his mind the reflection in their minds, addressed Uruvelakassapa in verse -

The Elder too, having known the Blessed One's intention -

Having spoken this verse, for the purpose of making known his state of being a disciple, having placed his head on the upper surface of the Tathāgata's feet, having said "The Blessed One is my Teacher, venerable sir; I am his disciple," having risen up into the sky seven times to the height of one palm tree, two palm trees, three palm trees, up to the measure of seven palm trees, having descended, having paid homage to the Tathāgata, he sat down to one side. Having seen that wonder, the great multitude spoke only of the Teacher's praise of virtues, saying "Oh, of great majesty are the Buddhas! For even Uruvelakassapa, who was one of firmly-held views, thinking himself to be a Worthy One, having broken through the net of wrong views, has been tamed by the Tathāgata." The Blessed One, having said "It is not only now that I tame Uruvelakassapa; in the past too he was tamed by me," having related the Mahānāradakassapa Jātaka from this occasion, made known the four truths. The king became established in the fruition of stream-entry together with eleven myriads; one myriad announced their state as lay followers. The king, while still seated near the Teacher, having declared the five comforts, having gone for refuge, having invited him for the morrow, having risen from his seat, having circumambulated the Blessed One, departed.

On the following day, both those by whom the Blessed One had been seen yesterday and those by whom he had not been seen - all those residents of Rājagaha, humans numbering eighteen koṭis, wishing to see the Tathāgata, went right early from Rājagaha to the Laṭṭhivana Park. The road of three leagues was not sufficient; the entire Laṭṭhivana Park was continuously pervaded. The great multitude, even while seeing the body of the One of Ten Powers endowed with the splendour of beauty, was unable to reach satisfaction. This is called the ground for praise. For in such situations, all the splendour of the physical body of the Blessed One, with its varieties of characteristics and features and so on, should be described. As the great multitude was gazing upon the body of the One of Ten Powers endowed with the splendour of beauty, in the continuously pervaded park and on the path of going, there was no room for getting out even for a single monk. On that day, it is said, the Blessed One's meal would have been cut off; therefore, thinking "Let that not happen," Sakka's seat where he was sitting showed signs of heat. He, reflecting, having known that reason, having created the appearance of a young man, uttering praises connected with the Buddha, the Teaching, and the Community, having descended before the One of Ten Powers, having made room by divine power -

Speaking the praise of the Teacher with these verses, he set forth in front. Then the great multitude, having seen the personal splendour of the young man, having thought "Exceedingly handsome indeed is this young man, but he has not been seen by us before," said "From where is this young man, or whose is he?" Having heard that, the young man -

The Teacher, having taken the path made ready by Sakka, surrounded by a thousand monks, entered Rājagaha. The king, having given a great gift to the Community headed by the Buddha, said "I, venerable sir, shall not be able to live without the three jewels; whether at the proper time or at an improper time, I shall come to the presence of the Blessed One. The Laṭṭhivana Park is too far away. But this Bamboo Grove Park of ours is not too far, not too near, accessible for coming and going, a lodging worthy of a Buddha. May the Blessed One, venerable sir, accept this from me." Taking crystal-coloured water scented with flowers and perfume with a golden water-vessel, while bestowing the Bamboo Grove Park, he poured water on the hands of the One of Ten Powers. When that very park was accepted, the great earth trembled, thinking "The roots of the Buddha's Dispensation have descended." Indeed, in the surface of the Indian subcontinent, apart from the Bamboo Grove, there is no lodging that was accepted with the trembling of the great earth. In the island of Tambapaṇṇi too, apart from the Great Monastery, there is no lodging that was accepted with the trembling of the earth. The Teacher, having accepted the Bamboo Grove Monastery, having given thanksgiving to the king, having risen from his seat, surrounded by the community of monks, went to the Bamboo Grove.

Now at that time, two wandering ascetics, namely Sāriputta and Moggallāna, were dwelling in dependence on Rājagaha, searching for the Deathless. Among them, Sāriputta, having seen the Elder Assaji who had entered for almsfood, with a gladdened mind, having attended upon him, having heard the verse beginning with "Whatever phenomena arise from a cause," having become established in the fruition of stream-entry, spoke that very same verse to his own companion Moggallāna as well. He too became established in the fruition of stream-entry. They both, having looked upon Sañcaya, together with their own assembly, went forth in the presence of the Blessed One. Among them, Moggallāna attained arahantship within a week, Sāriputta within a fortnight. The Teacher established both of them in the position of chief disciples. And on the very day the Elder Sāriputta attained arahantship, he held an assembly.

Now while the Tathāgata was dwelling in that very Bamboo Grove Park, the great King Suddhodana, having heard "My son, it is said, having practised the performance of austerities for six years, having attained the supreme highest enlightenment, the one who has set in motion the excellent wheel of the Teaching, is dwelling in the Bamboo Grove in dependence on Rājagaha," addressed a certain minister - "Come, my good man, you, with a retinue of a thousand men, having gone to Rājagaha, having said in my name 'Your father, the great King Suddhodana, wishes to see you,' having taken my son, come back," he said. He, having accepted the king's word with bowed head saying "Yes, Sire," with a retinue of a thousand men, having quickly gone the road of sixty yojanas, having sat down in the midst of the fourfold assembly of the One of Ten Powers, at the time of the teaching of the Teaching, entered the monastery. He, thinking "Let the message sent by the king stand aside for now," standing at the edge of the assembly, having heard the Teacher's teaching of the Teaching, just as he stood, together with the thousand men, having attained arahantship, requested the going forth. The Blessed One stretched out his hand saying "Come, monks." All at that very moment, bearing bowls and robes created by supernormal power, were like elder monks of sixty years' standing. But 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 - "Neither does the one who went come back, nor is any message heard" - "Come, my good man, you go" - by this very same procedure, he sent another minister. He too, having gone, by the former method itself, together with his assembly, having attained arahantship, remained silent. Again the king, "Come, my good man, you go, you go" - by this very same procedure, he sent yet another seven ministers. All those nine ministers, with retinues of nine thousand men, having completed their own function, remained silent and dwelt right there.

The king, not having obtained anyone who had brought back even a mere message to report, thought - "Even this many people, through lack of affection for me, did not bring back even a mere message; who indeed will carry out my message?" - looking over all the royal forces, he saw Kāḷudāyī. He, it is said, was the king's accomplisher of all purposes, an intimate, exceedingly trustworthy minister, born on the same day as the Bodhisatta, a playmate in the dust, a companion. Then the king addressed him - "Dear Kāḷudāyī, I, wishing to see my son, sent nine ministers with a retinue of nine thousand men each; among them there is not even one who, having come, reports even a mere message. Difficult to know indeed is the danger to my life; while still living I wish to see my son. Will you be able to show me my son?" "I shall be able, Sire, if I shall be permitted to go forth." "Dear son, whether gone forth or not gone forth, show me my son." He, saying "Very well, Sire," having taken the king's message, 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, having gone forth by the "Come, monk" form, dwelt.

The Teacher, having become a Buddha, having dwelt at Isipatana during the first rainy season, having finished keeping the rains retreat, having performed the invitation ceremony, having gone to Uruvelā, dwelling there for three months, having trained the three-brother matted-hair ascetics, with a retinue of a thousand monks, having gone to Rājagaha on the full moon of the month of Phussa, dwelt for two months. By that time five months had passed since his departure from Bārāṇasī; the entire winter had passed. Seven or eight days had passed since the day of the Elder Kāḷudāyī's arrival. The elder thought on the full moon of the month of Phagguṇa - "Now the winter has passed, the spring season has arrived, people having harvested the crops and so on, roads have been given at places face to face, the earth is covered with green grass, the jungle thickets are fully in bloom, the roads are fit for travelling upon; it is time for the One of Ten Powers to perform good treatment towards kinsmen." Then, having approached the Blessed One -

With about sixty verses he described the beauty of the journey to the ancestral city of the One of Ten Powers. Then the Teacher said to him - "Why indeed, Udāyī, do you describe the beauty of the journey with a sweet voice?" "Your father, venerable sir, the great King Suddhodana, wishes to see you; perform good treatment towards your relatives." "Good, Udāyī, I shall perform good treatment towards relatives; announce to the Community of monks, they shall fulfil the duty of travelling." "Good, venerable sir," the elder announced to them.

The Blessed One, surrounded by ten thousand sons of good family dwelling in Aṅga and Magadha, and ten thousand dwelling in Kapilavatthu - thus by all twenty thousand monks who had eliminated the mental corruptions - having departed from Rājagaha, travels one yojana each day. "I shall reach Kapilavatthu, sixty yojanas from Rājagaha, in two months" - he departed on an unhurried journey. The elder too, thinking "I shall report to the king the fact of the Blessed One's departure," having risen up into the sky, appeared at the king's dwelling. The king, having seen the elder, with gladdened mind, having caused him to sit down on a costly divan, having filled the bowl with his own prepared food of various finest flavours, gave it. The elder, having risen, showed the appearance of departing. "Sit down and eat, dear son." "I shall eat having gone to the Teacher's presence, great king." "But where, dear son, is the Teacher?" "With a retinue of twenty thousand monks, he has departed on a journey for the purpose of seeing you, great king." The king, with a satisfied mind, said - "Having consumed this, as long as my son reaches this city, carry almsfood to him from here." The elder consented. The king, having served the elder with food, having rubbed the bowl with scented powder, having filled it with the finest food, saying "Give it to the Tathāgata," placed it in the elder's hands. The elder, while all were watching, having tossed the bowl into the sky, himself too having risen up into the sky, having brought the almsfood, placed it in the Teacher's hands. The Teacher consumed it. By this very means the elder brought almsfood day after day. The Teacher too consumed the almsfood from the king himself along the road. The elder too, at the conclusion of the meal, day after day, saying "Today the Blessed One has come this far, today this far," and with talk connected with the virtues of the Buddha, caused the entire royal family to have confidence arisen in the Teacher, even without seeing the Teacher. For that very reason the Blessed One established him 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."

The Sākiyans too, when the Blessed One had arrived, having assembled saying "We shall see our foremost relative," investigating the Blessed One's dwelling place, having observed "The park of the Sākiyan Nigrodha is delightful," having had all the arrangements for care made there, with scents and flowers in hand, going out to meet him, first sent the younger boys and city boys and city girls adorned with all decorations, then the princes and princesses, and immediately after them, themselves venerating with scents, flowers and so on, having taken the Blessed One, went to the Nigrodha park itself. There the Blessed One, attended by twenty thousand who had eliminated the mental corruptions, sat down on the excellent Buddha-seat that had been prepared. The Sākiyans were by nature conceited, stubborn in conceit. They, having thought "Prince Siddhattha is younger than us, our youngest, our nephew, our son, our grandson," said to the younger boys and princes - "You pay homage; we shall sit behind you."

When they had thus sat down without paying homage, the Blessed One, having observed their disposition, thinking "My relatives do not pay homage to me; come now, I shall make them pay homage," having attained the fourth meditative absorption which is the foundation for direct knowledge, having emerged from it, having risen up into the sky, as if scattering the dust of his feet upon their heads, performed a wonder similar to the Twin Miracle at the foot of the Kaṇḍamba tree. The king, having seen that marvel, said - "Venerable sir, on the day of your birth, when you were brought for the purpose of paying homage to Kāladevala, having seen your feet turn over and become established on the head of the brahmin, I too paid homage at your feet. This was my first homage. And on the day of the ploughing festival, having seen that the shadow of the rose-apple tree did not turn away while you were lying on the royal couch in the shade of the rose-apple tree, I paid homage at your feet. This was my second homage. But now, having seen this wonder never seen before, I pay homage at your feet. This is my third homage." But when the king had paid homage, there was not even a single Sākiyan who was able to stand without paying homage to the Blessed One; all paid homage indeed.

Thus the Blessed One, having made his relatives pay homage, having descended from the sky, sat down on the prepared seat. When the Blessed One was seated, the gathering of relatives reached its peak; all, having become one-pointed in mind, sat down. Then a great cloud rained down a shower of lotus petals. Copper-coloured water flowed below with a rushing sound. It wets only one who wishes to be wet; on the body of one who does not wish to be wet, not even a single drop falls. Having seen that, all became filled with wonder and amazement, and raised up a discussion: "Oh, how wonderful! Oh, how marvellous!" The Teacher, saying "Not only now does a shower of lotus petals rain at my gathering of relatives; in the past too it rained," related the Vessantara Jātaka on this occasion. Having heard the talk on the Teaching, all rose up, paid homage, and departed. There was not even a single king or chief minister who said "Tomorrow accept our almsfood" and went away.

On the following day, the Teacher, attended by twenty thousand monks, entered Kapilavatthu for almsfood. No one went and invited him, nor took his bowl. The Blessed One, standing right at the gate, reflected - "How indeed did the former Buddhas walk for almsfood in their ancestral city? Did they go out of order to the houses of wealthy people, or did they walk for almsfood successively?" Then, not seeing that even a single Buddha had gone out of order, thinking "I too must now uphold this lineage of theirs, and in the future my disciples, following my example, will fulfil the duty of the alms round," beginning from the house situated at the corner, he walked for almsfood successively. "The noble Prince Siddhattha, it is said, is walking for almsfood" - opening the lattice windows in the two-storeyed, three-storeyed and other mansions, the great multitude was occupied with watching.

The queen, the mother of Rāhula, too - "The master's son, it is said, having gone about in this very city with great royal pomp in golden palanquins and so on, now having shaved off hair and beard, wearing an ochre robe, with bowl in hand, walks for almsfood - does he look well indeed?" - having opened the lattice window and looking, having seen the Blessed One illuminating the streets of the city with the radiance of his body blazing with various lustrous hues of dispassion, shining with incomparable Buddha's glory, enhanced by the encircling fathom-wide radiance, resplendent with the eighty minor marks, adorned with the thirty-two marks of a great man - from the turban-like head protuberance down to the soles of the feet -

Having praised him with ten such verses on the lion among men beginning thus, she informed the king: "Your son is walking for almsfood." The king, with an agitated heart, gathering up his cloth with his hand, having gone out very quickly, having gone with speed, having stood before the Blessed One, said - "Why indeed, venerable sir, do you put us to shame? For what purpose do you walk for almsfood? Do you think 'It is not possible to obtain a meal for so many monks'?" "This is the custom of our lineage, great king." "But, venerable sir, is not our lineage the warrior lineage of the Great Elect? And here not even a single warrior is one who goes about for alms." "This warrior lineage, great king, is your lineage. But ours is 'Dīpaṅkara, Koṇḍañña, etc. Kassapa' - this is the Buddha lineage by name. These and other Buddhas, numbering many thousands, earned their livelihood by going about for alms only" - standing right there in the middle of the street -

He spoke this verse. At the conclusion of the verse, the king became established in the fruition of stream-entry.

Having heard this verse, he became established in the fruition of once-returning; having heard the Mahādhammapāla Jātaka, he became established in the fruition of non-returning; at the time of death, lying on the royal couch beneath the white parasol, he attained arahantship. There was no task of pursuit of striving through dwelling in the forest for the king. He, however, having realised the fruition of stream-entry, having taken the Blessed One's bowl, having led the Blessed One together with his following up to the great mansion, served him with superior solid and soft food. At the conclusion of the meal, the entire women's quarters, having come, paid homage to the Blessed One, except for Rāhula's mother. She, however, even though being told by the retinue "Go, pay homage to the master's son," having said "If there is virtue in me, the master's son himself will come to my presence; when he has come, I shall pay homage to him," did not go.

The Blessed One, having made the king take the bowl, having gone together with the two chief disciples to the royal bedchamber of the king's daughter, having said "The king's daughter, paying homage as she pleases, is not to be told anything," sat down on the prepared seat. She, having come quickly, having clasped the ankles, having turned her head on the top of his feet, paid homage according to her disposition. The king spoke of the king's daughter's achievement of virtues such as affection and respect towards the Blessed One - "Venerable sir, my daughter, having heard 'Ochre robes have been worn by you,' from that time onwards became one clothed in ochre robes; having heard of your practice of eating one meal a day, she became one eating one meal a day; having heard that the great bed had been abandoned by you, she lay only on a small bed with strips of cloth; having known of your state of abstaining from garlands, scents, and so on, she became one abstaining from garlands and scents; even when her own relatives sent a message saying 'We shall look after her,' she did not look at even one relative among them. Thus accomplished in virtue is my daughter, venerable sir." "It is not wonderful, great king, that this king's daughter, now being protected by you, should protect herself when her knowledge is fully matured; formerly, without protection, wandering at the foot of a mountain, even when her knowledge was not fully matured, she protected herself." Having said this, having told the Candakinnarī Jātaka, he rose from his seat and departed.

On the following day, however, while the ceremonies of consecration, entering the new house, and marriage blessing were taking place for Prince Nanda, having gone to his house, having made the prince take the bowl, wishing to give him the going forth, having spoken a blessing, he rose from his seat and departed. Janapadakalyāṇī, having seen the prince going, having said "Come back quickly, master's son," stretched out her neck and looked. He, not daring to say to the Blessed One "Please take the bowl," went to the very monastery. The Blessed One gave the going forth to him, unwilling though he was. Thus the Blessed One, having gone to Kapilavatthu, on the third day gave Nanda the going forth.

On the seventh day, Rāhula's mother too, having adorned the boy, sent him to the presence of the Blessed One - "Look, dear son, at this ascetic surrounded by twenty thousand ascetics, golden-coloured, with the beauty of a Brahmā's form; this is your father. He had great treasures. From the time of his going forth we do not see them. Go, request your inheritance from him - 'I, dear father, am a prince; having received the consecration, I shall become a universal monarch. I have need of wealth; give me wealth. For a son is the owner of his father's property.'" The boy, having gone to the presence of the Blessed One, having received a father's affection, with a joyful mind, having said "Pleasant is your shade, ascetic," stood saying much else besides that was suitable to himself. The Blessed One, having finished the meal, having spoken thanksgiving, rose from his seat and departed. The boy too followed the Blessed One, saying "Give me my inheritance, ascetic; give me my inheritance, ascetic." The Blessed One did not make the boy turn back, and the retinue too was not able to make him turn back as he went together with the Blessed One. Thus he went together with the Blessed One to the very monastery.

Then the Blessed One thought - "The wealth belonging to his father that this one wishes for is subject to the round of rebirths and brings vexation. Come, let me give him the sevenfold noble treasure attained at the seat of enlightenment; I shall make him the owner of a supramundane inheritance" - he addressed the Venerable Sāriputta - "If so, Sāriputta, give Rāhula the going forth." The elder gave him the going forth. But when the boy had gone forth, exceeding suffering arose for the king. Being unable to endure it, having approached the Blessed One, he requested the boon: "It would be good, venerable sir, if the noble ones would not give the going forth to a son not permitted by his mother and father." The Blessed One, having granted him the boon, on another day, having finished the meal at the king's residence, when the king seated to one side said: "Venerable sir, at the time of your performance of austerities, one deity approached me and said 'Your son has died.' Not believing her words, I rejected it, saying 'My son does not die without attaining the highest enlightenment'" - when this was said, he said: "What will you believe now, when even formerly, having been shown bones, when it was said 'Your son is dead,' you did not believe?" With this occasion he related the Mahādhammapāla Jātaka. At the conclusion of the talk, the king became established in the fruition of non-returning.

Thus the Blessed One, having established his father in the three fruitions, surrounded by the community of monks, having gone again to Rājagaha, dwelt in the Cool Grove. At that time, the householder Anāthapiṇḍika, having taken goods with five hundred carts, having gone to Rājagaha, having gone to the house of his own dear companion the millionaire, having heard there of the arising of the Buddha, the Blessed One, towards the strong break of dawn, by the power of the deities, through the opened door, having approached the Teacher, having heard the Teaching, having become established in the fruition of stream-entry, on the second day, having given a great gift to the Community headed by the Buddha, having obtained the Teacher's promise for the purpose of coming to Sāvatthī, on the way, giving a hundred thousand at each of the forty-five yojana locations, having had a monastery built at every yojana, having bought Jeta's Grove by covering the ground with crores of gold coins for eighteen crores of gold, he began the new construction work. He had the perfumed chamber built for the One of Ten Powers in the middle, and having surrounded it, separately for the eighty great elders, in one settlement each, residences - by way of single-hut, double-hut, swan-shaped, quail-shaped, long, short halls, pavilions and so on - the remaining lodgings, and ponds, walking paths, night quarters, and day quarters - thus, with the bestowal of eighteen crores, having had a delightful monastery built on a charming piece of ground, he sent a messenger for the purpose of the One of Ten Powers' coming. The Teacher, having heard his word, surrounded by the great community of monks, having departed from Rājagaha, gradually reached the city of Sāvatthī.

The great millionaire too, having prepared the monastery festival, on the day of the Tathāgata's entering Jeta's Grove, having had his son adorned with all ornaments, sent him together with five hundred boys who were likewise decorated and prepared. He, together with his retinue, having taken five hundred banners resplendent with cloths of five colours, was in front of the One of Ten Powers. Behind them, the two millionaire's daughters, Mahāsubhaddā and Cūḷasubhaddā, together with five hundred young girls, having taken full pitchers, went forth. Behind them, the merchant's wife, adorned with all ornaments, together with five hundred women, having taken full bowls, went forth. Behind all of them, the great millionaire, clothed in new garments, together with five hundred millionaires likewise clothed in new garments, went out to meet the Blessed One. The Blessed One, having placed this assembly of lay followers in front, surrounded by the great community of monks, with the radiance of his own body making the forest glades appear as if sprinkled with a stream of liquid gold, with the boundless Buddha's grace, with the immeasurable Buddha's glory, entered the Jeta's Grove monastery.

Then Anāthapiṇḍika asked him - "How should I proceed, venerable sir, regarding this monastery?" "If so, householder, establish this monastery for the community of monks of the four directions, whether come or not yet come." "Good, venerable sir," the great millionaire, having taken a golden water-vessel, having poured water onto the hands of the One of Ten Powers, gave it saying "I give this Jeta's Grove monastery to the community of monks of the four directions, headed by the Buddha, whether come or not yet come." The Teacher, having accepted the monastery, giving thanksgiving -

He spoke of the benefit of a monastery. Anāthapiṇḍika, beginning from the second day, began the monastery festival. Visākhā's monastery festival was completed in four months, but Anāthapiṇḍika's monastery festival was finished in nine months. In the monastery festival too, eighteen crores only went to bestowal. Thus, for just one monastery, he bestowed wealth reckoned at fifty-four crores.

But in the past, in the time of the Blessed One Vipassī, a millionaire named Punabbasumitto, having bought it by covering the ground with golden bricks, had a monastery for the Community measuring one yojana built on that very place. But in the time of the Blessed One Sikhī, a millionaire named Sirivaḍḍha, having bought it by covering the ground with golden ploughshares, had a monastery for the Community measuring three leagues built on that very place. In the time of the Blessed One Vessabhū, a millionaire named Sotthiya, having bought it by covering the ground with golden elephant footprints, had a monastery for the Community measuring half a yojana built on that very place. In the time of the Blessed One Kakusandha, a millionaire named Accuta, having bought it by covering the ground with golden bricks, had a monastery for the Community measuring one league built on that very place. In the time of the Blessed One Koṇāgamana, a millionaire named Ugga, having bought it by covering the ground with golden tortoises, had a monastery for the Community measuring half a league built on that very place. In the time of the Blessed One Kassapa, a millionaire named Sumaṅgala, having bought it by covering the ground with golden sticks, had a monastery for the Community measuring sixteen karīsas built on that very place. But in the time of our Blessed One, a millionaire named Anāthapiṇḍika, having bought it by covering the ground with crores of coins, had a monastery for the Community measuring eight karīsas built on that very place. It is said that this place is indeed a place never abandoned by all Buddhas.

Thus, from the attainment of omniscience at the great terrace of enlightenment up to the bed of the great final Nibbāna, in whatever place the Blessed One dwelt, this should be understood as the proximate origin.

The near origin treatise is finished.

The origin treatise is finished.

The Life Histories of the Elders

1.

The Chapter on the Buddhas

The Explanation of the Inner Origin

5.

Here "atha" is an indeclinable particle in the sense of showing a different subject matter, and among the two kinds of indeclinables - those with case endings and those without - it is an indeclinable particle with a case ending. Or -

For thus -

Because it has been stated thus, with reference to the thirty perfection qualities of the Buddhas, in the sense of aspiration as foremost and chief, the word "atha" is connected with "life histories." Because of the intrinsic nature of veneration as a blessing for the three kinds of Bodhisattas, and because of the statement "and veneration of those worthy of veneration - this is the highest blessing," the word "atha" is connected with "life histories" in the sense of blessing. Because the achievement of the task of the Blessed Ones beginning with the Buddhas was accomplished through the path of arahantship, the word "atha" is connected with "life histories" in the sense of accomplishment. Because for the Buddhas and so on there is no other wholesome state apart from the wholesome state beginning with the path of arahantship, the word "atha" is connected with "life histories" in the sense of emphasis and exclusion. Because it was included immediately after the inclusion of the Khuddakapāṭha, the word "atha" is connected with "life histories" in the sense of proximity. Because it begins from this Khuddakapāṭha onwards, the word "atha" is connected with "life histories" in the sense of departure.

"Buddha" - here, he is a Buddha as one who has awakened to the truths, a Buddha as one who awakens the generation, a Buddha through omniscience, a Buddha through all-seeing, a Buddha through not needing to be guided by another, a Buddha through having blossomed forth, a Buddha in the sense of one who has eliminated the mental corruptions, a Buddha in the sense of one without impurities, a Buddha in the sense of going forth, a Buddha in the sense of being without a companion, a Buddha in the sense of abandoning craving, a Buddha as one who has gone the direct path, a Buddha as one who alone has fully awakened to the unsurpassed perfect enlightenment, a Buddha because of the destruction of non-understanding and the attainment of higher intelligence - "buddhi," "buddha," and "bodha" are synonyms; there is no difference between them. Just as a cloth is called "blue cloth, red cloth" because of its connection with colours such as blue and so on, so he is a Buddha because of his connection with the qualities of a Buddha. Or "bodhi" is called the knowledge of the four paths; because by that knowledge, having exhausted the entire host of one thousand five hundred defilement-enemies, knowledge is called "bodhi" because of the attainment of Nibbāna. The person endowed with and associated with that is a Buddha. By that very knowledge, even an Individually Enlightened One, having exhausted all mental defilements, attains Nibbāna. But for the Buddhas, because of having fulfilled the perfections over four incalculable aeons and a hundred thousand cosmic cycles and because of having attained the knowledge of enlightenment, and because of having attained the unshared knowledges such as the knowledge of the faculties of others, the knowledge of the attainment of great compassion, the knowledge of the Twin Miracle, the knowledge of omniscience, and the unobstructed knowledge of inclinations and underlying tendencies and so on, and because by even a single teaching of the Teaching, having given the nectar of the Teaching to drink to incalculable orders of beings and leading them to Nibbāna, that very knowledge, because of its superior nature belonging only to the Buddhas, the life history of those very Fully Self-Enlightened Ones is the cause - this is the Life History of the Buddhas. For that is twofold, by way of wholesome and unwholesome. But the Individually Enlightened Ones are not able to do likewise; even while showing kindness to donors of food and other requisites -

They teach the Teaching with just these two verses. Even while teaching, they are unable to awaken incalculable orders of beings; therefore, not being like the omniscient Buddhas, they are individually, separately, Buddhas - thus Individually Enlightened Ones. Their life history is the cause - this is the Life History of the Individually Enlightened Ones.

"Long established" thus elder monks. Or, endowed with more firm qualities of morality, good conduct, gentleness and so on, thus elder monks. Or, endowed with firm and excellent qualities of morality, concentration, wisdom, liberation, and knowledge and vision of liberation, thus elder monks. Or, having attained the more firm, reckoned as sublime, unsurpassed, peaceful Nibbāna, thus elder monks; the life histories of the elder monks are the Elder Monks' Life Histories. Likewise, endowed with such qualities, thus elder nuns; the life histories of the elder nuns are the Elder Nuns' Life Histories. Among those, in the Buddha Life Histories there are only five life histories, only five discourses. Therefore the ancients said:

In the Individually Enlightened Ones' Life Histories too there are only five life histories, only five discourses. Therefore the ancients said:

In the Elder Monks' Life Histories there are five hundred and ten life histories, fifty-one chapters by chapter. Therefore the ancients said:

In the Elder Nuns' Life Histories there are forty life histories, four chapters by chapter. Therefore the ancients said:

Regarding "life history," here the word "apadāna" appears in the senses of cause, acquisition, departure, succession, reviling and so on. For indeed this appears in the sense of cause in such passages as "the life history of the warriors, the life history of the brahmins" and so on; the meaning is the cause of the warriors, the cause of the brahmins. It appears in the sense of acquisition in such passages as "the life history of the lay followers" and so on; the meaning is thorough acquisition. It appears in the sense of departure in such passages as "the life history of the merchants, the life history of the workers" and so on; the meaning is their departure from here and there. It appears in the sense of succession in such passages as "an almsfood-eating monk walks for almsfood by way of successive rounds" and so on; the meaning is he walks in succession from house to house. It appears in the sense of reviling in such passages as "they have departed from asceticism, they have departed from commitment to holy life - thus he disparages" and so on; the meaning is he reviles, he abuses. Here, however, it appears in the sense of cause. Therefore the life histories of the Buddhas are the Buddha Life Histories, the meaning is the causes of the Buddhas. It should be seen that the thirty perfections beginning with the perfection of giving of the numerous Buddhas comparable to the sands of the Ganges are the cause. Then, the life histories connected with aspiration and so on - "hear with purified minds" - this is the connection.

Therein, "with purified minds" means: because they stood having exhausted one and a half thousand mental defilements through the knowledge of the path of arahantship, they are of purified minds, of completely pure consciousness, of pure hearts - the five hundred who had eliminated the mental corruptions, seated together in this assembly of the Teaching, "hear, with ears inclined, attend to the mind" - this is the meaning.

But here, without saying "life histories," even though the life histories of the Individually Enlightened Ones, the life histories of the elder monks, and the life histories of the elder nuns exist, the expression "now the life histories of the Buddhas" - just as even though the aggregate-pair, sense base, element, truth, activity, and underlying tendency pairs exist, by way of pre-eminence and by way of being first, the expression "the Root Pair" is used; and just as even though the thirteen entailing initial and subsequent meetings of the Community, two undetermined, and thirty involving forfeiture exist, by way of pre-eminence and by way of being first, the expression "the Chapter on Expulsion" is used - so here too it should be seen as stated by way of pre-eminence and by way of being first.

Where "the life histories of the Fully Self-Enlightened Ones" should be said, "insertion of a letter, etc. fivefold language analysis" - by the method of language analysis, or by the rule "therein there are augmentation, elision, insertion, alteration, reversal, and substitution," having elided the indeclinable term "sammā" which conveys the third meaning, and the prefix term "saṃ" which conveys its own word-meaning, and having taken only the participial word "buddha," for the ease of verse composition, "life histories of the Buddhas" is said. Therefore the meaning is "the life histories of the Fully Self-Enlightened Ones."

Thus in the Visuddhajanavilāsinī, the Apadāna commentary,

the explanation of the inner origin is finished.

1.

The Commentary on the Life History of the Buddha

Now, wishing to speak the commentary on the life histories immediately after the internal introduction -

Therein, that life history, first, because it was said "the entire word of the Buddha is of one flavour of liberation," it goes into the classification of one flavour; by way of the Teaching and monastic discipline, in the twofold classification it goes into the classification of the Teaching; among the first, middle, and last words of the Buddha, it goes into the classification of the middle word of the Buddha; among the Canon of Monastic Discipline, the Canon of the Higher Teaching, and the Canon of Discourses, it goes into the classification of the Canon of Discourses; among the five - the Long Collection, the Middle Collection, the Connected Collection, the Numerical Collection, and the Minor Collection - it goes into the classification of the Minor Collection; among the nine factors of the Dispensation - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, and catechism - it is included in verse.

Thus it is included in several aggregates of teachings among the eighty-four thousand aggregates of teachings stated thus.

Now, showing that life history, he said "complete in the thirty perfections, kings of righteousness, innumerable." Therein, the ten perfections themselves, by way of the lowest, middle, and superior, by way of the ten perfections, ten minor perfections, and ten ultimate perfections, are the full thirty perfections. By those, well fulfilled, completed, possessed of, endowed with, committed to, connected with - thus "complete in the thirty perfections." They delight and cause to cling to their own bodies the orders of beings dwelling in the entire three worlds, through the four divine abiding attainments reckoned as friendliness, compassion, altruistic joy, and equanimity, or through the dwelling in fruition attainment, or through the state of unified consciousness - thus they are kings; kings by the Teaching, kings of righteousness - such are the Buddhas. By way of ten hundreds, thousands, ten thousands, hundred thousands, ten hundred thousands, koṭis, pakoṭis, koṭippakoṭis, nahutas, ninnahutas, akkhobhiṇīs, bindus, abbudas, nirabbudas, ahahas, ababas, aṭaṭas, sogandhikas, uppalas, kumudas, puṇḍarīkas, padumas, kathānas, mahākathānas, and incalculables - innumerable, without reckoning, the kings of righteousness have passed, departed, ceased, gone to their end - this is the intention.

6. Regarding the aspiration formed towards those past Buddhas and the accumulation of requisites made by himself as a Bodhisatta having been a wheel-turning monarch, the Blessed One, when asked by the Elder Ānanda, said beginning with "The highest enlightenment of the foremost Buddhas." The intention is: "Dear Ānanda, hear my life history." Ānanda, I, formerly in the time of fulfilling the requisites of enlightenment, having been a wheel-turning monarch, paid respect with my head to the highest enlightenment - the knowledge of the path of the four truths or the knowledge of omniscience - of the foremost, praised, Buddhas who had penetrated the four truths - this is the connection. Having paid homage to and having venerated with ten fingers, with both cupped hands, the Buddhas who are leaders of the world, elders of the world, together with the Community, accompanied by the community of disciples, I pay respect with my head, with my head - having made praise with regard, I make a salutation - this is the meaning.

7. "As far as in the Buddha-fields" means in the Buddha-fields of the ten-thousand world-circles; "situated in the sky" means gone to the sky; "situated on the ground" means gone to the ground surface; the seven jewels beginning with lapis lazuli, innumerable, without reckoning; "as far as" means however many, are found. All of those he brought together with the mind, with consciousness; the meaning is "having well determined with the mind, I shall bring them"; the meaning is "I make a heap near my mansion."

8. "There on a silver ground" means: in that mansion of many storeys, having created a ground made of silver, made of silver - this is the meaning. "I built a mansion made of jewels" means: I built a mansion fashioned with the seven treasures, of many hundred storeys, lofty, risen high, rising up to the sky, shining in space - this is the meaning.

9. Describing that very mansion, he said beginning with "with variegated pillars." Raised with variegated pillars of many colours such as cat's-eye gems and so on, well made means well constructed, endowed with characteristics, well arranged in terms of height and circumference, very precious because of the construction of arched gateways worth many hundreds of millions. What else is distinguished? With golden framework means fitted with golden beam-framework-rings, adorned and beautified with sceptres raised therein and with umbrellas - the mansion - this is the connection.

10. Again describing the splendour of that very mansion, he said beginning with "the first ground was of lapis lazuli." The meaning is: of that mansion of many hundred storeys, the first ground was beautiful, desirable, lovely, agreeable, like a cloud, resembling a mass of rain clouds, spotless, stainless, made of lapis lazuli gem, of blue colour. The meaning is: strewn with water-born lotuses and water-lilies, endowed with them, it shines upon the excellent, supreme golden ground, as if upon a ground of gold.

11. Of that very mansion, some ground had coral portions, coral shares, coral-coloured; some ground was red, of red colour; some ground was beautiful, charming, emanating rays with the radiance of the colour of red insects; some ground illuminates the ten directions - this is the meaning.

12. In that very mansion, the turrets and projecting front halls are well arranged, well divided, made separately portion by portion, and the lion-windows and lion-doors. "Four railings" means with four railing enclosures and lattice fences, delightful, pleasing to the mind, and garlands of fragrance, garlands of scent, hang down - this is the meaning.

13. In that very mansion, the pinnacled buildings were adorned with the seven kinds of precious things, beautified by the seven kinds of precious things. Of what nature? Blue means of blue colour, yellow means of yellow colour, of gold colour, red means of red colour, of crimson colour, white means of white colour, of bright colour, pure black means of unmixed black colour, endowed with excellent pinnacled buildings means endowed with, possessed of excellent pinnacled buildings, excellent pinnacled buildings with pericaps - that mansion - this is the meaning.

14. In that very mansion, the lotuses for windows, the upward-facing lotuses, the fully blooming lotuses shine; adorned with groups of beasts of prey such as lions, tigers and so on, and with multitudes of birds such as swans, herons, peacocks and so on - that mansion - this is the meaning. Having been exceedingly high, because of having risen to the sky, strewn with constellations and stars, and decorated with the moon and sun, with the forms of the moon and sun - that mansion - this is the meaning.

15. That very mansion of the wheel-turning monarch is covered with a golden net, a gold net, fitted with golden bells means endowed with, possessed of nets of golden bells - this is the meaning. "Delightful" means pleasing to the mind; "golden wreaths" means rows of golden flowers; "with the force of the wind" means by the blow of the wind; "chime" means making sound - this is the meaning.

16. Crimson means of crimson colour, red means of red colour, yellow means of yellow colour, greenish-yellow means of the colour of Jambu river gold and of cage colour, flags dyed with various colours, with many colours, dyed means coloured flags, raised means hoisted in that mansion. "Garlanded with raised flags" is said by way of change of gender; the meaning is that mansion endowed with a garland of flags.

17. Describing the bed-coverings and so on in that mansion, he said beginning with "not lacking in them, many." Therein, "not lacking in them" means there is nothing not existing in that mansion in abundance. "Adorned with various beds" means beds such as beds and chairs and so on, decorated and beautified with many bed-coverings, many hundreds means numbering many hundreds. Of what nature? "Made of crystal" means made of crystal gems, made from crystals; "made of silver" means made from silver; "made of jewels" means made from blue gems; "made of ruby" means made from red-coloured gems; "made of emerald" means made from variegated-coloured gems; "spread with smooth Kāsi cloth" means spread with smooth, fine Kāsi cloths.

18. "Coverings" means outer garments. Of what kind? "Woollen blankets" means made with woollen threads, "fine cloths" means made with fine cloth fabrics, "silks" means made with silk fabrics, "woollen fabrics" means made with cloths produced in the woollen fabric region, "pale-yellow" means of pale-yellow colour, "various bedding" means decorated with many bed-coverings and outer garments, "all" means all the beds, "with the mind" means with consciousness, "I prepared" - this is the meaning.

19. Describing that very mansion, he said beginning with "on each and every one of those planes." Therein, "adorned with jewelled pinnacles" means adorned, made beautiful with pinnacles made of jewels, with jewelled ornamental tops - this is the meaning. "Torches made of shining gems" means made of shining gems, of rubies; "torches" means torch-sticks, lamps on sticks. "Holding them aloft, they stood well" means holding them well in the sky, grasping them, many hundreds of people stood well - this is the meaning.

20. Again, describing that very mansion, he said beginning with "the pillars and posts shine." Therein, "pillars and posts" means pillars planted at the city gate for the purpose of beautification; "beautiful" means desirable; "golden arched gateways" means made of gold; "of Jambu river gold" means made of Jambu river gold; and "made of hardwood" means made of the heartwood of acacia trees; and arched gateways made of silver shine; the pillars and the arched gateways beautify that mansion - this is the meaning.

21. In that mansion, the many connections, well arranged, adorned with door panels and bolts, beautified - the enclosures of connections beautify it - this is the meaning. "On both sides" means on both sides of that mansion. Full pitchers, with many lotuses and many water lilies, combined, full, beautify that mansion - this is the meaning.

22-23. Having thus described the splendour of the mansion, making known the mansion made of jewels and the honour and respect, he said beginning with "all the Buddhas of the past." Therein, "of the past" means born in a time that has passed, that has gone by, that has come to be; "together with the Community" means accompanied by the multitude of disciples; having created all the Buddhas, the leaders of the world, with their disciples, in their intrinsic nature, natural appearance, form, and shape, together with their disciples, accompanied by disciples; having created the Buddhas and having entered through whichever door the mansion was to be entered, all the Buddhas with their disciples, seated on chairs entirely made of gold, wholly made of gold, were noble assemblies, noble groups - this is the meaning.

24-25. "Unsurpassed" means without anything higher; and those Buddhas who are present, who exist in the presently occurring time; and many hundreds of Individually Enlightened Ones, self-become, come to be by themselves, without other teachers, unconquered, unconquered by the Māras of the aggregates, mental defilements, volitional activities, death, and the son of a god - he satisfied those who had attained victory - this is the meaning. "Dwelling" means my mansion, both in the past time and in the present time; all the Buddhas ascended, meaning they well climbed up - this is the meaning.

26. Those that are divine, existing in heaven, divine, born in the heavenly world, and those many wish-fulfilling trees that there are. And those that are human, born among human beings, and those many wish-fulfilling trees that there are, from there having gathered all the cloth, having well brought it together, having made the three robes, "I clothe those Individually Enlightened Ones with the three robes" - this is the connection.

27. Thus, having clothed and draped them with the three robes, for those seated Individually Enlightened Ones, accomplished sweet solid food, something to be eaten such as cakes and so on, sweet edibles, food to be consumed, and sweet delicacies and lickable food, and accomplished sweet eight beverages to be drunk, and food to be consumed, having well filled beautiful, lovely bowls made of gems and made of stone, I gave and caused them to accept - this is the meaning.

28. All those noble assemblies, all those noble groups, "having become equal to the divine eye, polished" means having become endowed with the divine eye, polished, smooth because of being devoid of mental defilements, shining, endowed with robes, possessed of the three robes, with sweet sugar and with oil and with honey-molasses and with the finest food, the highest food, they were by me satisfied, applied, fulfilled - this is the meaning.

29. Those noble assemblies, thus satisfied, having entered the jewelled chamber, the dwelling fashioned with the seven treasures, lying in a cave like cave-dwellers, like maned lions, on a very precious bed, on a priceless couch, they adopted the lion's posture - just as a lion, the king of beasts, lying on his right side, overlapping foot upon foot, having made his right hand a pillow for his head, having placed his left hand straight, having placed his tail between his thighs, lies down motionless - thus they adopted the sleeping posture, they did so - this is the meaning.

30. Those, having thus adopted the lion's posture, were fully aware, accomplished in mindfulness and full awareness. "Having risen" means having well got up; "on the bed they sat cross-legged" means they made a seat with the thighs bound - this is the meaning.

31. "The resort of all Buddhas" means the resort that is the object of all Buddhas of the past and future. "Devoted to delight in meditative absorption" means they were well applied to, endowed with, the delight of meditative absorption - this is the meaning. "Some teach the teachings" means among those Individually Enlightened Ones, some certain ones teach the teachings; some certain ones sport and delight with supernormal power through the play of the first and other meditative absorptions.

32. Some certain ones attain direct knowledge - they mastered the five direct knowledges, in the five direct knowledges they have gone to, reached, attained mastery through the five masteries reckoned as adverting, attainment, emergence, determination, and reviewing - they attain direct knowledges, they attain them. Some certain ones perform many thousands of miraculous transformations - having been one, he becomes many; having been many, he becomes one - they perform, they do such and other miraculous transformations of supernormal power - this is the meaning.

33. "Buddhas also ask Buddhas" - thus, when the Individually Enlightened Ones have gathered together, Buddhas ask Buddhas a question that has become the object within the domain of omniscient knowledge - this is the meaning. Those Buddhas, by depth of meaning, fully understand through wisdom the profound, subtle, subtle state, the reason - they understand with distinction, without remainder.

34. At that time, disciples assembled in my mansion ask the Buddhas a question, Buddhas ask the disciples, the pupils, a question; those Buddhas and disciples, having asked each other questions, answer and respond to each other.

35. Again, showing all of them together, he said beginning with "Buddhas and Individually Enlightened Ones and" etc. Therein, "Buddhas" means Fully Self-Enlightened Ones, and Individually Enlightened Ones and disciples and pupils, attendants, dependants - all these, delighting in their own respective delight, secluded, find pleasure in my mansion - this is the meaning.

36. Thus, having shown the accomplishment in good conduct of the Individually Enlightened Ones in that Vejayanta mansion, now showing his own power, that conqueror of the three worlds, the wheel-turning monarch, said beginning with "Let jewelled umbrellas stand." Therein, "jewelled" means made of the seven precious things; "umbrellas with rows of golden garlands" means let them stand suspended with golden nets. "Surrounded by nets of pearls" means encircled by nets of pearls; "let all umbrellas bear upon my head, upon my crown" - at the mere moment of thinking thus, the umbrellas appeared - this is the meaning.

37. "Adorned with golden stars" means shining with golden stars; let cloth canopies come to be, let them arise. "Variegated" means of various colours; "spread with garlands" means spread out with flowers; "let all the many canopies bear upon the head" means upon the upper part of the sitting place - this is the meaning.

38-40. "With garlands of flowers" means spread about with garlands of many fragrant flowers; "with garlands of fragrance" means with garlands of fragrance such as sandalwood, saffron, tagara and so on; "adorned" - the pond - this is the connection. "With garlands of cloth" means surrounded with garlands of priceless cloth such as pattuṇṇa, Chinese silk and so on; surrounded with garlands of the seven kinds of precious things, adorned and decorated - the pond; "strewn over with flowers" means strewn over with fragrant flowers such as campaka, saḷala, white water-lily and so on, well decorated and beautified. Furthermore, of what nature was the pond? Adorned and perfumed with sweet fragrances and pleasant odours. "Decorated all around with five-finger fragrance marks" means decorated with fragrances anointed with five fingers; "covered with golden roofing" means covered with golden canopies, golden awnings; the ponds in the four directions of the mansion, well spread with lotuses and water lilies, extended, golden in appearance, gold-coloured - may they shine - "covered with lotus pollen and dust" means strewn with lotus pollen and dust - may the ponds be resplendent - this is the meaning.

41. All around my Vejayanta mansion, may all the trees - campaka and others - flower, these flowering trees. Having released their flowers by themselves, having fallen away and gone, they scattered over the dwelling; strewn over the top of the mansion, they make it so - this is the meaning.

42. "There in that Vejayanta mansion of mine, may peacocks dance; divine swans, celestial swans, may they call out, making sound; and Indian cuckoos, sweet-voiced cuckoos, may they sing, making song and utterance; and other flocks of birds, winged multitudes, all around the mansion, may they cry sweet cries" - this is the meaning.

43. All around the mansion, let all the drums such as those covered on one side and those covered on all sides be beaten, be struck; let all those lutes of many strings resound, make sound; let all the manifold musical concerts all around the mansion go on, proceed, singing - this is the meaning.

44-45. "As far as" means in however many places in the Buddha-field, the ten-thousand world-circle, and in the world-circles beyond that, let golden divans, golden couches - endowed with radiance, endowed with luminosity, unbroken, great, made of jewels all around, fashioned with the seven treasures, inlaid - stand; all around the mansion let lamp posts, lamp holders, oil-lamp trees blaze, let them blaze forth with lamps; "a succession of ten thousand" means a succession of ten thousands - let the ten thousands become as one light, as one lamp, shining - this is the meaning.

46. Courtesans skilled in dancing and singing, dancing women, and dancers, and those who make sounds with the mouth, may they dance all around the mansion; groups of nymphs, multitudes of celestial women, may they dance; of various colours, of many hues, various coloured circles, may they dance all around the mansion; may they appear, may they be unconcealed - this is the meaning.

47. At that time, I, having been a wheel-turning monarch named Tilokavijaya (Conqueror of the Three Worlds), throughout the entire world-circle, on tree-tops, on tops of trees, on mountain peaks, on the peaks of the Himalayas, the world-circle mountains and so on, on the summit of Mount Sineru, and in all places, variegated, decorated with many colours, of five colours, of five colours such as blue, yellow and so on, all the flags, I raise up - this is the meaning.

48. Men from the space between worlds, and men, and serpents from the serpent world, and gandhabbas from the world of gods, and all gods, may they approach, may they come near; those men and so on, paying homage, making homage to me, with joined palms, with cupped hands joined together, surrounded my Vejayanta mansion - this is the meaning.

49. Thus, that conqueror of the three worlds, the wheel-turning monarch, having praised the power of the mansion and of himself, now instigating with the fruit of merit achieved through his own success, said beginning with "Whatever wholesome action." Whatever deed reckoned as wholesome action there is to be done, all that by me, by body or by speech or by mind, done through the three doors, well done in the Thirty-three heaven, well performed - the meaning is done so as to be worthy of arising in the Tāvatiṃsa realm.

50. Again, instigating, he said beginning with "Whatever beings there are with perception." Therein, whatever beings - whether humans or gods or brahmās - there are with perception, together with perception, and whatever beings without perception, deprived of perception, non-percipient beings exist, may all those beings be partakers of the fruit of merit made by me, may they be meritorious - this is the meaning.

51. Further instigating, the Bodhisatta said beginning with "Those by whom the deed." The merit done by me, which was well known, known by humans, serpents, gandhabbas and gods, to them the fruit of merit was given by me; those humans and so on who do not know the fact of having given in that merit made by me, the gods having gone announced that to them - this is the meaning.

52. Whatever beings in the whole world live dependent on nutriment, may all those beings obtain all delightful food through my mind, through my consciousness; may they obtain it through the supernormal power of my merit - this is the meaning.

53. Whatever gift was given by me with a confident mind, in that gift I brought about, I produced, confidence with the mind. All the Self-awakened Ones and the Solitary Ones, each one, and the disciples of the Conqueror were venerated by me, a wheel-turning monarch.

54. "By that well-done action" means by wholesome action done with faith, "and by volition and aspirations" means and by aspirations made with the mind, "the human body" means the human body, "having abandoned" means having discarded, I went, I departed to the Tāvatiṃsa heavenly world; the meaning is that one arises there as if awakened from sleep.

55. Thereupon the conqueror of the three worlds, the wheel-turning monarch, deceased; thenceforth, in the two existences that came, the two births, I understand in divinity, in the state of divine existence, and in humanity, in the state of human existence; from that pair of births I know no other destination, I see no other rebirth; the fruit of aspiration by mind, by consciousness - the meaning is the fruit of the aspiration that was aspired.

56. "I become superior among the gods" means if born among the gods, the meaning is that in life span, beauty, power, and radiance he was superior among the gods, the eldest, the foremost. If born among human beings, "lord of men" means I become the lord, the sovereign of human beings, likewise having become a king, accomplished and complete with handsome appearance, with the achievement of beauty, and with characteristics such as height, girth, and so on, matchless in wisdom, in the wisdom that knows ultimate reality, devoid of an equal in each and every existence - there is no one equal to me - this is the meaning.

57. Through the accumulation of merit made by me, as the fruit of merit, in each and every existence, excellent, extolled, sweet, various, manifold food and not few, many seven kinds of jewels and various, manifold garments such as cotton cloth, wool, and silk and so on, from the sky, from space, quickly, swiftly come to me, approach my presence.

58-66. On earth, on the earth, and on mountains, and in space, and in water, and in the forest, wherever, wherever I stretch out, put down my hand, from there, from there divine foods, divine nutriments come to me, approach my presence, become manifest - this is the meaning. Likewise, in succession, all jewels. All odours beginning with sandal-wood. All vehicles and conveyances. All garlands and flowers beginning with campaka, nāga, and punnāga and so on. All decorations and ornaments. All divine maidens. All honey and sugar. All sweet foods beginning with cakes and so on, fit to be eaten, come to me, approach my presence.

67-68. "For the attainment of the excellent enlightenment" means for the purpose of attaining the knowledge of the highest four paths. The meaning is: whatever excellent gift was done and fulfilled by me, by that excellent gift, making the entire mountain known as rock resound with a single reverberation, thundering a dense utterance, a broad sound, gladdening the world with its gods, the entire world of humans and gods, bringing about the attainment of pleasure, I am a Buddha, one who removes the veil in the world, in the entire three worlds.

69. "The directions are tenfold in the world" means in the world-circle the directions are tenfold, of ten portions. Therein, for one travelling through the portions, for one going, there is no end - this is the meaning. During the time of a universal monarch, in the places visited by me, or in the regions of direction, the Buddha-fields, the domains of the Buddha, are innumerable, without reckoning.

70. "Radiance was praised": at that time, in the time of the wheel-turning monarch, my radiance - the radiance, the light of the wheel-jewel, the gem-jewel and so on - having been twin, in pairs and pairs, bearing rays, emitting rays, was praised, was well-known; in between here, within the ten-thousandfold world-system, a net of rays, a multitude of rays; the light, abundant, more plentiful, would have been in existence - this is the meaning.

71. "In this entire world system" means in the ten-thousand world-circles, let all people see me, let them see me - this is the meaning. All gods up to the dwelling of Brahmā, up to the Brahmā world, let them conform to me, let them be favourable.

72. "With a distinguished sweet sound" means with a clear sweet sound; "I struck the drum of the Deathless" means I struck the drum of the Deathless, the divine drum; "in between here" means in this interior of the ten-thousandfold world-circle, let all people hear the sweet utterance, the sound, let them attend to it in mind.

73. "When the Dhamma-cloud rains" means when raining, pouring down with the sound consisting of the teaching of the Teaching, raining a rain of meaning that is profound, sweet, and subtle in both conventional expression and ultimate reality, by the power of the Fully Self-Enlightened One, may all monks, nuns, and so on be without mental corruptions, free from mental defilements. "Those beings who are the lowest here" means here, among these beings of the fourfold assembly who have formed into a category, whatever beings are the lowest, the most inferior by way of qualities, may they all become stream-enterers - this is the intention.

74. At that time, in the time of the wheel-turning monarch who conquers the three worlds, having given the gift that is fit to be given, that which ought to be given, having fulfilled entirely, without remainder, morality, the perfection of morality, having reached the perfection, the summit, in renunciation, through the perfection of renunciation, I have attained, I would attain, the highest enlightenment, the knowledge of the four paths.

75. Having inquired of the wise, the intelligent, the sagacious: "What, venerable sir, should be done? What should not be done? What is wholesome? What is unwholesome? By doing what does one become a partaker of the twofold of heaven and liberation?" - having asked thus, in this way having fulfilled the perfection of wisdom - this is the meaning. "Having made the highest energy" means having made the highest, the foremost, uninterrupted energy in standing, sitting, and so on, having fulfilled the perfection of energy - this is the meaning. Having gone to the perfection, the summit, through the patience of enduring disrespect shown by all hostile people, having fulfilled the perfection of patience, I have attained, I would attain, the highest enlightenment, the highest state of a Fully Enlightened One.

76. "Having made firm determination" means having made the firm perfection of determination by way of being unshakeable, thinking "even if my body and life perish, I will not refrain from meritorious action," having fulfilled the summit of the perfection of truthfulness, thinking "even if my head is being cut off, I will not speak lying," having reached the summit of the perfection of friendliness by means beginning with "may all beings be happy, free from enmity" - the meaning is that he attained the highest enlightenment.

77. In gain of living and non-living things, and in their loss, and in bodily and mental happiness and likewise in suffering, and in honour shown by respectful people, and in contempt, everywhere even-minded, of equal disposition, having fulfilled the perfection of equanimity, I have attained, I would attain, the highest enlightenment - this is the meaning.

78. Idleness, the state of being lazy, having seen and known as peril, through the influence of fear, as "one partaking of the suffering of the realms of misery" - non-idleness, the state of being non-lazy, active conduct, energy, having seen and known as security, through the influence of security, as "leading to Nibbāna" - be those putting forth strenuous energy. This is the Buddha's instruction, this is the admonition of the Buddhas.

79. "Having seen contention as peril" means having seen and known contention, dispute, as peril, as "one partaking of the realms of misery"; non-contention, abstaining from contention, having seen and known as security, as "attainment of Nibbāna"; the meaning is be united, with fully focused minds, kindly in speech, smooth, shining with friendliness taken up as the foremost duty. This is the talk, the consultation, the utterance, the instruction of the Buddhas, the giving of exhortation.

80. Negligence - dwelling with separation from mindfulness in standing, sitting, and so on - having seen and known as peril, as "leading to the suffering of afflicted, bad material form, non-concretely produced food and drink and such, and going to the realms of misery and so on, in the places where one is reborn again and again"; diligence - dwelling with mindfulness in all actions - having seen and known as security, as increased, as "the attainment of Nibbāna," evidently; develop, cultivate, attend to the mind regarding the eightfold path - the path of eight constituents: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration - the path to perfect enlightenment, the means of achievement. This is the talk, the speech, the utterance, the Buddha's instruction, the admonition of the Buddhas - this is the meaning.

81. "Many Buddhas have assembled" means Individually Enlightened Ones numbering many hundreds of thousands have assembled, gathered together; altogether, in every way, Worthy Ones who have eliminated the mental corruptions, many hundreds of thousands, have assembled, gathered together. Therefore, paying homage to those Buddhas and Worthy Ones, who are worthy of homage, venerate them, pay homage with the bowing of major and minor limbs, venerate them.

82. Thus, in the manner stated by me, the Buddhas are inconceivable, unable to be thought about; "the teachings of the Buddhas" means the four establishments of mindfulness taught by the Buddhas, etc. the eightfold path, the five aggregates, the root condition, the object condition, and so on - these phenomena, or the intrinsic natures of the Buddhas, are inconceivable, unable to be thought about; the result for gods and humans who have confidence in the inconceivable, which has gone beyond the domain of thought - reckoned as the achievement of gods and humans and the achievement of Nibbāna - is unable to be thought about, having gone beyond reckoning.

Thus, to this extent, just as when travellers on a long journey, having asked "Show us the road," are told "Leaving the left, take the right," and having completed the duties to be done in villages, market towns, and royal cities by that road, even those who have gone by the other left road that was released again complete the duties to be done in villages, market towns, and so on - just so, having concluded the life history of the Buddha by way of the wholesome life history, this question-procedure is for expanding that very same by way of the unwholesome life history -

The meaning in the first question - "Difficult deed" means the performance of austerities for six years. In the past, in the time of the Fully Self-Enlightened One Kassapa, the Bodhisatta, having been born as a young brahmin named Jotipāla, being without confidence in the Dispensation on account of his brahmin birth, by the outcome of the rag-like action of that Blessed One, upon hearing "The Blessed One Kassapa," said "Whence enlightenment for a shaveling ascetic? Enlightenment is supremely difficult to obtain." He, by the outcome of that action, having experienced suffering in hell and so on through many hundreds of births, immediately after that very Blessed One, having spent the round of rebirths through the very action by which the prediction was obtained, at the conclusion having attained the individual existence of Vessantara, having passed away from there, was reborn in the Tusita realm. By the entreaty of the gods, having passed away from there, he was reborn in the Sakyan family. Because of the maturity of his knowledge, having abandoned the kingship of the entire Indian subcontinent, on the bank of the river Anomā, having cut the topknot and tress of hair with a well-sharpened sword, having accepted the eight requisites created by supernormal power, brought by Brahmā, arisen in the interior of a lotus at the time of the establishment of the cosmic cycle, having gone forth, since the knowledge and vision of enlightenment was not yet mature, not knowing the path and the non-path to Buddhahood, for six years in the Uruvelā district, by way of one meal, one morsel, one person, one road, one seat for eating, with a body of remaining bones, skin, and sinews, devoid of flesh, resembling a form bereft of blood, he performed the striving, the great energy, the performance of austerities, in the very manner stated in the Striving Discourse. He, having thought regarding this performance of austerities "This is not the path to highest enlightenment," having eaten sublime food in villages, market towns, and royal cities, with full faculties, complete with the thirty-two marks of a great man, having gradually approached the seat of enlightenment, having conquered the five Māras, became the Buddha.

In the second question - "False accusation" means emphatic accusation, abuse. In the past, it is said, the Bodhisatta, born in a worker family, unknown and obscure, having become a cheat named Munāḷi, was dwelling there. At that time, an Individually Enlightened One named Surabhi, of great supernormal power and great might, on some business reached a place near him. He, having seen him, falsely accused him with such words as "This ascetic is immoral, of bad character." He, by the outcome of that unwholesome action, having experienced suffering in hell and so on for many thousands of years, in this last individual existence, when the sectarians, having become well-known even earlier, during the time the Blessed One was dwelling in the Tusita realm, having deceived all the people, having expounded the sixty-two views, were wandering about, then, having passed away from the Tusita city, having been reborn in the Sakyan royal family, he gradually became the Buddha. The sectarians, like fireflies at sunrise, with their material gain and honour destroyed, having bound resentment towards the Blessed One, wandered about. At that time, the millionaire of Rājagaha, having tied a net in the Ganges and playing, having seen a piece of red sandalwood, thinking "There are many sandalwood pieces in our house," having mounted this on a lathe, having had a bowl carved by turners with it, having attached it to a series of bamboos, had the drum beaten: "Those who come through the sky by supernormal power and take this bowl, I shall be their devotee."

Then the sectarians, having consulted "We are ruined now, we are ruined now," Nigaṇṭha Nāṭaputta said thus to his own assembly - "I shall go near the bamboo and make the appearance of leaping up into the sky; 'Do not perform supernormal power on account of a bowl made of corpse-wood,' seize me by the shoulders and restrain me" - they, having gone there, did so.

Then Piṇḍolabhāradvāja and Moggallāna, standing on the summit of the rock mountain three leagues away, while putting on their robes for the purpose of taking almsfood, heard that uproar. Among them, Moggallāna said to Piṇḍolabhāradvāja: "You, having gone through the sky, take that bowl." He said: "Venerable sir, you yourself have been placed by the Blessed One in the foremost position among those possessing supernormal power; you yourself take it." Even so, being commanded "You yourself take it, commanded by me," he attached the rock mountain of three leagues where he was standing to the sole of his foot and covered the entire city of Rājagaha like a lid on a pot. Then the city-dwellers, having seen that elder like a red thread strung upon a crystal mountain, cried out "Venerable Bhāradvāja, protect us!" and, frightened, placed winnowing baskets and such things on their heads. Then the elder, having released that mountain at the place where it had stood, having gone by supernormal power, took that bowl. Then the city-dwellers made a great uproar.

The Blessed One, seated in the Bamboo Grove monastery, having heard that sound, asked Ānanda: "What is this sound?" He said: "Venerable sir, the city-dwellers, pleased because the bowl was taken by Bhāradvāja, made a shout of acclamation." Then the Blessed One, for the purpose of freeing from the reproach of others in the future, having had that bowl brought, having had it broken up, having made it into eye ointment grinding material, had it given to the monks; and having had it given, he laid down the training rule: "Monks, miraculous transformation should not be performed; whoever should perform it, there is an offence of wrong-doing."

Thereupon the sectarians, having gathered in groups here and there, made an uproar saying: "It is said that a training rule has been laid down by the ascetic Gotama for his disciples; they do not transgress it even for the sake of their life; we shall perform a miracle of supernormal power." Then King Bimbisāra, having heard that, having gone to the presence of the Blessed One, having paid homage, seated to one side, said thus to the Blessed One - "The sectarians, venerable sir, are proclaiming 'We shall perform a miracle of supernormal power.'" "I too, great king, shall perform one." "But, venerable sir, has not a training rule been laid down by the Blessed One for disciples?" "I shall ask you that very thing, great king: when establishing a punishment for those eating mango fruits and so on in your park, saying 'Such is the punishment,' did you establish it including yourself as well?" "There is no punishment for me, venerable sir." "Just so, great king, there is no training rule laid down for me." "Where, venerable sir, will the wonder take place?" "Near Sāvatthī, at the foot of the Kaṇḍamba tree, great king." "Very well, venerable sir, we shall see it." Thereupon the sectarians, having heard "It is said that the wonder will take place at the foot of the Kaṇḍamba tree," had the mango trees in the vicinity of the city cut down. The citizens tied beds upon beds, platforms and so on at the great open ground. The inhabitants of the whole Indian subcontinent, having gathered in groups, having spread out twelve yojanas in the eastern direction alone, stood there. In the remaining directions too, they assembled in a corresponding manner.

The Blessed One too, when the time arrived, on the full moon day of Āsāḷha, right early, having completed the duties to be done, having gone to that place, sat down. At that moment, a park keeper named Kaṇḍa, having seen a thoroughly ripe mango fruit in an ant-made leaf container, thought: "If I were to give this to the king, I would receive the value of a coin and so on; but if it were offered to the Blessed One, there will be success in this world and the world beyond" - and offered it to the Blessed One. The Blessed One, having accepted that, commanded the Elder Ānanda - "Having crushed this fruit, give it as a drink." The Elder did so. The Blessed One, having drunk the mango juice, having given the mango seed to the park keeper, said: "Plant this." He, having cleared away the sand, planted it. The Elder Ānanda poured water from a water jug. At that moment, a mango sprout having arisen, while the great multitude was watching, appeared full of branches, boughs, flowers, fruits, and young leaves. The inhabitants of the whole Indian subcontinent, eating the fallen mango fruits, were unable to bring them to exhaustion.

Then the Blessed One, having created a jewelled walking path on the summit of Great Meru in this world-circle, extending from the eastern world-circle as far as the western world-circle, causing the lion's roar to resound before many assemblies, having performed the great wonder of supernormal power in the manner stated in the Commentary on the Dhammapada, having crushed the sectarians and brought them to a state of alteration, at the conclusion of the miracle, by the habitual practice of former Buddhas, having gone to the Tāvatiṃsa realm, having completed the rains retreat there, having taught the Higher Teaching continuously for three months, having brought about the achievement of the path of stream-entry for many deities headed by his mother, having finished keeping the rains retreat, having made the descent from the heavenly world, surrounded by many companies of gods and brahmā gods, having descended at the gate of the city of Saṅkassa, he benefited the world. At that time the Blessed One's material gain and honour, spreading over the middle of the Indian subcontinent, was like the five great rivers.

Then the sectarians, declined in material gain and honour, afflicted, unhappy, with drooping shoulders, with faces cast down, sat down. At that time their female lay follower named Ciñcamāṇavikā, who had attained the highest beauty, having seen them seated thus, asked: "Why, venerable sirs, are you seated so afflicted and unhappy?" "But are you, sister, living at ease?" "What, venerable sir?" "Sister, from the time of the arising of the ascetic Gotama, our material gain and honour have been destroyed; the city-dwellers do not regard us as anything." "What should be done here by me?" "It is fitting for you to produce disrepute for the ascetic Gotama." She, having said "That is no burden for me," making an effort in that matter, at the improper time having gone to the Jeta's Grove monastery, having stayed at the dwelling of the sectarians, in the morning, at the time when the city-dwellers, having taken perfumes and so on, were going for the purpose of paying homage to the Blessed One, having come out as if from Jeta's Grove, when asked "Where did you sleep?" having said "What is it to you where I slept?" she departed. She, when asked as time went on gradually, said: "I slept with the ascetic Gotama in the same perfumed chamber and have come out." The ignorant worldlings believed that; the wise ones, stream-enterers and so on, did not believe it. One day she, having tied a wooden disc on her belly, having put on a red cloth over it, having gone before an assembly including the king, said this to the Blessed One who was seated for the purpose of teaching the Teaching - "Dear ascetic, you teach the Teaching, but you have not arranged garlic, pepper and so on for me who am pregnant with a child arisen dependent on you?" "Sister, whether that is so, you yourself know, and I too." She said: "Just so, only two know the time of sexual contact, not others."

At that moment Sakka's Paṇḍukambala stone seat showed signs of heat. Sakka, reflecting, having known that reason, commanded two young gods - "Let one of you, having created the form of a mouse, cut the binding of her wooden disc; let one, having raised a whirlwind, throw the cloth that is wrapped around her upwards." They, having gone, did so. The wooden disc, falling, broke the tops of her feet. All the worldlings assembled in the Teaching hall, having risen up saying "Hey, wicked thief, you made such a false accusation against such a lord of the three worlds!" giving a fist-blow each, dragged her out of the hall; when she had passed beyond sight, the earth gave an opening. At that moment flames rising up from Avīci, covering her as if with a red woollen blanket given by a family, cast her into Avīci. The Blessed One's material gain and honour became even more exceeding. Therefore it was said -

In the third question - "False accusation" means intensified accusation, reviling. In the past, it is said, the Bodhisatta, born in an obscure family, having become a cheat named Munāḷi, by the power of association with bad people, reviled an Individually Enlightened One named Surabhi, saying "This monk is immoral, of bad character." He, by that unwholesome verbal action, having been tormented in hell for many thousands of years, in this last individual existence, by the power of the accomplishment of the ten perfections, was born a Buddha and attained the highest gain and the highest fame. Again the sectarians, with enthusiasm arisen - "How indeed shall we produce ill repute for the ascetic Gotama?" sat down afflicted and unhappy. Then a certain female wandering ascetic named Sundarī, having approached them, having paid homage, standing, having seen them silent and not saying anything, asked "What is my fault?" "While we are being harassed by the ascetic Gotama, you will live at ease - this is your fault." "If so, what shall I do there?" "Will you be able to produce disrepute for the ascetic Gotama?" Having said "I shall be able, sirs," thenceforth, in the manner stated, to everyone she met, having said "I have come out after sleeping in the same perfumed chamber with the ascetic Gotama," she reviles and abuses. The sectarians too, saying "Look, sirs, at the deed of the ascetic Gotama," revile and abuse. For this was said:

In the fourth question - "False accusation" means with distinction, reviling and abuse. In the past, it is said, the Bodhisatta, born in a brahmin family, very learned, honoured and venerated by many, having gone forth into the going forth as a hermit, dwelling in the Himalayas, subsisting on forest roots and fruits, teaching sacred verses to many young men, made his dwelling. A certain hermit who had obtained the five direct knowledges and the eight meditative attainments came to his presence. He, having seen him, overcome by jealousy, falsely accused that blameless sage, saying "This sage is an enjoyer of sensual pleasures, a cheat," and said to his own pupils - "This sage is of such a form, one of misconduct." They too in the same way reviled and abused. He, by the result of that unwholesome action, having experienced suffering in hell for thousands of years, in this last individual existence, having become a Buddha, having attained the highest gain and the highest fame, became well-known like a full moon in the sky. In the same way, the sectarians, not satisfied even with the false accusation, again having had a false accusation made through Sundarī, having summoned drunkard cheats, having given a bribe, commanded "You, having killed Sundarī, conceal her with flower rubbish near the gate of Jeta's Grove." They did so. Thereupon the sectarians reported to the king "We do not see Sundarī." The king said "Search for her." They, having taken her from the place where they themselves had deposited her, having placed her on a small bed, having shown her to the king, saying "Look, sirs, at the deed of the disciples of the ascetic Gotama," went about proclaiming disrepute of the Blessed One and the community of monks throughout the entire city. They placed Sundarī on a platform in the charnel grove for fresh corpses. The king commanded "Search for the killers of Sundarī." Then the cheats, having drunk liquor, quarrelled saying "You killed Sundarī, you killed her." The king's men, having seized those cheats, showed them to the king. The king said "What, sirs, was Sundarī killed by you?" "Yes, Sire." "By whom were you commanded?" "By the sectarians, Sire." The king, having had the sectarians brought and having had them bound, said "Go, sirs, and proclaim 'Sundarī was caused to be killed by ourselves for the purpose of bringing disrepute upon the Buddha; the Blessed One and his disciples are innocent.'" They did so. All the inhabitants of the city were free from doubt. The king, having had the sectarians and the cheats killed, had them cast away. Thereupon the material gain and honour of the Blessed One increased exceedingly. Therefore it was said -

In the fifth question - "The stone-piercing" means with a struck mind he hurled a stone. In the past, it is said, the Bodhisatta and his younger brother were sons of the same father. They, after their father's passing, making a dispute on account of the slaves, were mutually opposed. The Bodhisatta, by his own powerful nature, having overpowered his younger brother, hurled a stone upon him. He, by the result of that action, having experienced suffering for many thousands of years in hell and so on, in this last individual existence was born as the Buddha. Devadatta, the maternal uncle of Prince Rāhula, formerly in the time of the Seri merchant, was a merchant together with the Bodhisatta. They, having reached a certain port village, both entered saying "You take one street, I too will take one street." Among them, in the street entered by Devadatta, there were only two - the wife of an aged millionaire and her granddaughter. They had a large golden bowl, seized by stain, placed among other vessels. She, not knowing its nature as a golden bowl, said "Take this bowl and give an ornament in exchange." He, having taken it, having drawn a line with a needle, having known its nature as a golden bowl, having thought "I shall give a little and take it," went away. Then, having seen the Bodhisatta who had come near the door, she said "Granddaughter, lady, give me a hawker's ornament." She, having summoned him and having caused him to sit down, having given him that bowl, said "Take this and give my granddaughter a hawker's ornament." The Bodhisatta, having taken it, having known its nature as a golden bowl, having known "She has been deceived by him," having given the eight coins placed in his own bag and the remaining goods, having adorned the girl's hands with a hawker's ornament, went away. That merchant, having come back again, asked. "Dear sir, you did not take it; my son, having given this and that, having taken it, has gone." He, having merely heard that, as if with a split heart, having run, pursued him. The Bodhisatta, having boarded a boat, plunged forward. He, having said "Stop, do not flee, do not flee!" made the aspiration "May I be able to destroy him in whatever existence I am reborn."

He, by the power of that aspiration, having harassed each other in many hundreds of thousands of births, having been reborn in this individual existence in the Sakyan clan, when the Blessed One had gradually attained omniscience and was dwelling at Rājagaha, having gone together with Anuruddha and others to the Blessed One's presence, having gone forth, having become an obtainer of meditative absorption, being well-known, he requested a boon of the Blessed One - "Venerable sir, let the entire Community of monks take upon themselves the thirteen ascetic practices beginning with the practice of eating only almsfood; let the entire Community of monks be my burden." The Blessed One did not allow it. Devadatta, having harboured enmity, fallen away from meditative absorption, wishing to kill the Blessed One, one day, standing above the Blessed One who was standing at the foot of Vebhāra mountain, hurled a mountain peak. By the Blessed One's power, another mountain peak received that as it was falling. By their collision, a splinter that had arisen came and struck the top of the Blessed One's foot. Therefore it was said -

In the sixth question - "Splinter-piercing" means striking by a splinter. In the past, it is said, the Bodhisatta, having been born in a certain family, while playing on the great street in his youth, having seen an Individually Enlightened One walking for almsfood on the street, having taken a stone splinter, thinking "Where is this shaveling ascetic going?" threw it at the top of his foot. Having cut the skin on the top of the foot, blood came out. He, by that evil deed, having experienced great suffering in hell for many thousands of years, even having become a Buddha, by the force of the residual result of action, received the arising of blood through the striking of a stone splinter on the top of his foot. Therefore it was said -

In the seventh question - "Nāḷāgiri" means the elephant Dhanapālaka was sent for the purpose of killing. In the past, it is said, the Bodhisatta, having been born as an elephant keeper, while going about riding an elephant on the highway, having seen an Individually Enlightened One, with a struck mind, with barrenness arisen, thinking "Where does this shaveling come from?" assailed him with the elephant. He, by that action, having experienced suffering in the realms of misery for many thousands of years, in his last individual existence was born as the Buddha. Devadatta, having made King Ajātasattu his ally, having convinced him saying "You, great king, having killed your father, become king; I, having killed the Buddha, will become the Buddha," one day, with the king's permission, having gone to the elephant stable - commanded the elephant keepers: "Tomorrow, having made Nāḷāgiri drink sixteen pots of liquor, send him out at the time when the Blessed One goes walking for almsfood." There was a great uproar throughout the entire city, and thinking "We shall see the battle between the Buddha-elephant and the elephant-elephant," having tied beds upon beds on both sides of the royal street, they gathered together right early. The Blessed One too, having attended to his toilet, surrounded by the community of monks, entered Rājagaha for almsfood. At that moment, in the very manner described, they released Nāḷāgiri. He came along, destroying the streets, crossroads, and so on. Then a certain woman, having taken a child, was going from street to street; the elephant, having seen that woman, pursued her. The Blessed One said: "Nāḷāgiri, you were not sent for the purpose of killing her; come here." He, having heard that sound, ran towards the Blessed One. The Blessed One pervaded Nāḷāgiri alone with friendliness worthy of pervading infinite beings in immeasurable world-systems. He, pervaded by the Blessed One's friendliness, having become fearless, fell down at the feet of the Blessed One. The Blessed One placed his hand on his head. Then the gods, brahmās, and others, with minds arisen of wonder and marvel, venerated with flower pollen and so on. Throughout the entire city there were heaps of wealth up to the knees. The king had the drum beaten: "Let the wealth at the western gate belong to the city-dwellers; let the wealth at the eastern gate belong to the royal treasury." All did so. At that time Nāḷāgiri was named Dhanapāla. The Blessed One went to the Bamboo Grove Monastery. Therefore it was said -

In the eighth question - "Cutting with a knife" means the lancing of a boil, the cutting with an axe-like knife. In the past, it is said, the Bodhisatta was a king in a borderland. He, through association with bad people and through dwelling in a borderland, being a cheat and a violent man, one day, sword in hand, on foot, wandering in the city, went about splitting innocent people with his sword. He, by the result of that evil action, having been tormented in hell for many thousands of years and having experienced suffering in the animal realm and so on, by the remainder of the ripened result, even though having become a Buddha in his last individual existence, a boil arose from the blow of a stone splinter hurled by Devadatta in the manner stated below. Jīvaka, with a mind of friendliness, lanced that boil. For Devadatta, who had a hostile mind, the deed of drawing blood was a heinous action with immediate result; for Jīvaka, who had a mind of friendliness, the lancing of the boil was indeed merit. Therefore it was said -

In the ninth question - "Head pain" means headache, head suffering. In the past, it is said, the Bodhisatta, having become a fisherman in a fisherman's village, was born. One day, having gone together with the fishermen to the place for killing fish, having seen them killing fish, he generated pleasure there; those who accompanied him likewise generated pleasure. He, by that unwholesome action, having experienced suffering in the four realms of misery, in this last individual existence, having been reborn together with those men in the Sakyan royal family, even though having gradually attained the state of a Buddha, himself experienced headache. And those Sakyan kings, in the manner stated in the Dhammapada Commentary, all reached destruction in the battle of Viḍaḍūbha. Therefore it was said -

In the tenth question - "Eating barley" means eating barley grain at Verañjā. In the past, it is said, the Bodhisatta, having been born in a certain family, by reason of birth and by the state of blind foolishness, having seen the disciples of the Blessed One Phussa eating sweet food and drink, rice meals and so on, reviled them saying "I say, you shaveling ascetics, eat barley, do not consume rice meals!" He, by the result of that unwholesome action, having experienced suffering in the four realms of misery for many thousands of years, in this last individual existence, having gradually attained the state of a Buddha, while benefiting the world, having wandered in villages, market towns, and royal cities, on one occasion reached the root of a pucimanda tree endowed with branches and boughs near the brahmin village of Verañjā. The brahmin Verañja, having approached the Blessed One, being unable to defeat the Blessed One in many ways, having become a stream-enterer, announced "Venerable sir, it is fitting to enter the rains retreat right here." The Blessed One consented by silence. Then from the following day onwards, Māra the Evil One brought about Māra's possession upon the entire inhabitants of the brahmin village of Verañjā. For the Blessed One who had entered for almsfood, by the influence of Māra's possession, there was not even one person to give so much as a ladleful of almsfood. The Blessed One returned with just an empty bowl, surrounded by the Community of monks. When he had thus arrived, horse-dealers who were dwelling right there, having given a gift on that day, from then on, having invited the Blessed One with his retinue of five hundred monks, having made a division from the food of five hundred horses, having pounded barley, put it into the monks' bowls. The deities of the entire thousand world-systems infused divine nutriment, just as on the day of Sujātā's cooking of milk-rice. The Blessed One consumed it; thus for three months he consumed barley. After the three months had passed, when Māra's possession had disappeared, on the invitation ceremony day, the brahmin Verañja, having remembered, having been struck with great spiritual urgency, having given a great gift to the Community of monks headed by the Buddha, having paid homage, asked forgiveness. Therefore it was said -

In the eleventh question - "back pain" means back affliction. In the past, it is said, the Bodhisatta, born in a householder's family, was endowed with strength but was somewhat short in stature. At that time, a certain wrestling warrior, having felled men in wrestling contests taking place in villages, market towns, and royal cities throughout the whole Indian subcontinent, having achieved victory, gradually having reached the city where the Bodhisatta dwelt, having felled the people there too, began to depart. Then the Bodhisatta, thinking "This one, having achieved victory in my dwelling place, is departing," having come there to the city square, having clapped his hands, said "Come, having fought with me, then go." He, having laughed, saying "I have felled great men; this short-statured dwarf is not sufficient even for one of my hands," having clapped his hands and having roared, came. Both of them grasped each other's hands; the Bodhisatta, having lifted him up, having whirled him in space, throwing him down to the ground, having broken his shoulder-bone, felled him. All the inhabitants of the city, making acclamation, having clapped their hands, venerated the Bodhisatta with cloths, ornaments, and so on. The Bodhisatta, having made that wrestling warrior lie down straight, having straightened his shoulder-bone, having said "Go, henceforth do not do such a thing," sent him off. He, by the result of that action, having experienced suffering of body, head, and so on in whatever existence he was reborn, even having become a Buddha in this last individual existence, experienced back pain and other suffering. Therefore, whenever back pain arose, having said to Sāriputta and Moggallāna "Henceforth teach the Teaching," he himself, having prepared the Sugata-measure robe, lies down; the rag of past actions does not release even a Buddha. For this was said:

In the twelfth question - "dysentery" means bloody diarrhoea purging. In the past, it is said, the Bodhisatta, born in a householder's family, earned his living by medical treatment. He, while treating a certain merchant's son afflicted by disease, having prepared medicine and having treated him, due to negligence regarding that one's giving of a gift, having given another medicine, caused vomiting and purging. The merchant gave much wealth. He, by the result of that action, was afflicted by the disease of bloody diarrhoea in whatever existence he was reborn. In this last individual existence too, at the time of final Nibbāna, at the moment of eating the food together with the pork delicacy cooked by Cunda, the smith's son, into which divine nutriment had been placed by the deities of the entire world-circle, bloody diarrhoea purging occurred. The strength of a hundred thousand koṭis of elephants came to destruction. The Blessed One, going to Kusinārā on the full moon day of Vesākha for the purpose of final Nibbāna, sitting down in many places, thirsty, having drunk water, having reached Kusinārā with great suffering, attained final Nibbāna towards the break of dawn. The rag of past actions of such a nature does not abandon even the lord of the three worlds. Therefore it was said -

Thus, by way of setting up the matrix of the acknowledged questions, the unwholesome life history is said to be complete - what is said as "itthaṃ sudaṃ" means "thus," in this manner, by the method stated below. "Sudaṃ" is an indeclinable particle that has come in the sense of an expletive. The Blessed One, endowed with good fortune, the great being who has fulfilled the perfections -

Endowed with such qualities and so on, a god above gods, a Sakka above Sakkas, a Brahmā above Brahmās, a Buddha above Buddhas, that greatly compassionate Blessed One, extolling his own conduct as a Buddha, the cause of Buddhahood, making it manifest, spoke, related the discourse, the teaching of the Teaching, the exposition of the Teaching called "The Life History of the Buddha," called "the illumination of the cause of Buddhahood."

Thus in the Visuddhajanavilāsinī, the Apadāna commentary,

the exposition of the Buddha's life history is complete.

2. The Commentary on the Life History of the Individually Enlightened Ones

Thereupon, reciting together the life history, when asked "Friend Ānanda, where was the Life History of the Individually Enlightened Ones laid down by the Blessed One?" he said "Now hear the Life History of the Individually Enlightened Ones." The meaning of their life history has been stated above.

83. Making known the term "hear" by way of origin and arising, he said beginning with "the Tathāgata dwelling in Jeta's Grove." Therein, dwelling, abiding in the monastery so named by virtue of the name of Prince Jeta, with the four posture-abidings or with the divine, brahma, and noble abidings - just as the former Buddhas beginning with Vipassī came having fulfilled the thirty perfections, so too our Blessed One came - thus "Tathāgata." "That Tathāgata dwelling in Jeta's Grove" - this is the connection. "The sage of Videha" means one born in the Videha country is Vedehī; the son of Vedehī is Vedehiputta. Wisdom is called knowledge; one who has gone from here, who has proceeded by means of that, is a sage. Where "Vedehiputtamunī" - he being both the son of Vedehī and a sage - should be said, by the method of language analysis beginning with "insertion of a letter," having made the elision of the letter "i" and the elision of the word "putta," "Vedehamunī" is said. "This is the foremost, monks, of my disciples who are monks, of those who are mindful, of those who are resolute, of those with perfect behaviour, of those who are very learned, of attendants, that is to say, Ānanda" - the Venerable Ānanda, established in the foremost position, Nataṅga, with body bowing, having made a salutation with joined palms, asked "Venerable sir, what are those named Individually Enlightened Ones like?" - this is the connection. Those Individually Enlightened Ones - by what causes, by what reasons do they come to be, do they arise? "Hero" means he addresses the Blessed One.

84-85. Thereupon, showing the manner of the answer, he said beginning with "Then the omniscient one, the great sage." One who knows all the distinctions beginning with the past like a myrobalan fruit in the hand is omniscient; he being both omniscient and excellent, the highest, is the omniscient excellent one. One who seeks, searches for the great aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the great aggregate of knowledge and vision of liberation is the great sage. The connection is: to the noble Ānanda, with a sweet voice, then, at that time of questioning, he said, he spoke. Dear Ānanda, those Individually Enlightened Ones who made aspirations under former Buddhas, under previous, past Buddhas, who had accumulated merit, who did not attain liberation in the Conqueror's Dispensations, who had not attained Nibbāna. The meaning is: all those Individually Enlightened Ones, the wise, here in this world, by the gateway of religious emotion, having striven as single individuals, became Individually Enlightened Ones. "Of sharp wisdom" means well sharp in wisdom. "Even without Buddhas" means devoid of the exhortation and instruction of the Buddhas. Even with a small, even with a trifling object, they reach, they penetrate individual enlightenment, the enlightenment next to that of the Fully Self-Enlightened Ones.

86. In all the world, in the entire threefold world, setting me aside, having left me aside, there is none equal to the Individually Enlightened Ones, I shall declare to you well, thoroughly, this praise, this virtue of those great sages, the Individually Enlightened Ones, a mere portion, a mere summary - this is the meaning.

87. Having been without a teacher, by themselves alone, of the Buddhas who had penetrated by themselves, among the seers, of the great seers, like a honeycomb of small bees, the excellent, sweet sayings, the inspired utterances, desiring, wishing for the unsurpassed, devoid of anything higher, medicine, remedy - Nibbāna - all of you, with well-confident minds, with well-pleased hearts, listen and attend to the mind - this is the meaning.

88-89. "Of the Individually Enlightened Ones who had assembled" means of the Individually Enlightened Ones who had arisen as a group. Ariṭṭha, Upariṭṭha, Tagarasikhī, Yasassī, Sudassana, Piyadassī, Gandhāra, Piṇḍola, Upāsabha, Nitha, Tatha, Sutavā, Bhāvitatta, Sumbha, Subha, Methula, Aṭṭhama, Sumedha, Anīgha, Sudāṭha, Hiṅgu, Hiṅga, Dvejālī, Aṭṭhaka, Kosala, Subāhu, Upanemisa, Nemisa, Santacitta, Sacca, Tatha, Viraja, Paṇḍita, Kāla, Upakāla, Vijita, Jita, Aṅga, Paṅga, Guttijjita, Passī, Jahī, Upadhiṃ, Dukkhamūlaṃ, Aparājita, Sarabhaṅga, Lomahaṃsa, Uccaṅgamāya, Asita, Anāsava, Manomaya, Mānacchida, Bandhumā, Tadādhimutta, Vimala, Ketumā, Kotumbaraṅga, Mātaṅga, Ariya, Accuta, Accutagāmī, Byāmaka, Sumaṅgala, Dibbila, and so on - of these hundreds of Individually Enlightened Ones, whatever life histories, whatever declarations made in succession individually, and whatever danger, and whatever basis for dispassion, the reason for non-clinging, and how and by whatever reason they attained enlightenment, they realised the knowledge of the four paths. "In things with lust" means in things well worthy of clinging to, in sensual pleasures as objects and sensual pleasures as defilements, perceiving dispassion, having the perception of dispassion, in the lustful world, in the world whose intrinsic nature is clinging, with minds abstaining, with minds of non-clinging, having abandoned obsession - lust is obsession, hate is obsession, all mental defilements are obsessions - having abandoned the mental defilements termed obsessions, having conquered agitations - agitations are the sixty-two wrong views - having conquered them, likewise, by that reason, thus they attained enlightenment, they realised the knowledge of individual enlightenment - this is the meaning.

90-91. "Having laid aside the rod towards all beings" means having laid aside, having set aside threatening, splitting, murder, and imprisonment, among all those beings, not harming, not harming even a certain one, even a single being, not causing suffering, with a mind of friendliness, "May all beings be happy," with a mind accompanied by friendliness, compassionate for their welfare, having the intrinsic nature of compassion for their welfare. Or, "Having laid aside the rod towards all beings": "all" is an expression meaning entirely, in every way, without remainder, without exception, completely consuming all. "Beings": beings are called the trembling and the still. Those for whom thirsting craving has not been abandoned, and for whom fear and dread have not been abandoned, they are the trembling. Why are they called the trembling? They tremble, are frightened, are terrified, fear, experience terror; for that reason they are called the trembling. Those for whom thirsting craving has been abandoned, and for whom fear and dread have been abandoned, they are the still. Why are they called the still? They are firm, they do not tremble, are not frightened, are not terrified, do not fear, do not experience terror; for that reason they are called the still.

There are three kinds of violence - bodily violence, verbal violence, mental violence. The threefold bodily misconduct is bodily violence, the fourfold verbal misconduct is verbal violence, the threefold mental misconduct is mental violence. Having laid aside, having deposited, having laid down, having completely laid down, having put aside, having calmed, having not taken up for the purpose of harming that threefold violence towards all, entire beings, creatures - this is "having laid aside the rod towards all beings." "Not harming even one of them" means not harming each and every being with the hand or with a clod or with a stick or with a knife or with a chain or with a rope, not harming all beings with the hand or with a clod or with a stick or with a knife or with a chain or with a rope, not harming even one of them. "One should not wish for a son, whence a companion?": "not" is a rejection. "Son": there are four kinds of sons - a son born from oneself, a son born from the field, an adopted son, a pupil. "Companion": a companion is called one with whom coming is comfortable, going is comfortable, standing is comfortable, sitting is comfortable, addressing is comfortable, conversing is comfortable, discussing is comfortable. "One should not wish for a son, whence a companion?" means one should not wish for, should not consent to, should not aspire to, should not long for, should not pray for even a son; whence would one wish for, consent to, aspire to, long for, pray for a friend or an acquaintance or a devoted one or a companion - this is "one should not wish for a son, whence a companion?" "One should wander alone, like a rhinoceros horn": that Paccekabuddha is alone in the sense of going forth, alone in the sense of being without a companion, alone in the sense of abandoning craving, alone as one completely free from lust, alone as one completely free from hate, alone as one completely free from delusion, alone as one completely free from mental defilements, alone as one who has gone the direct path, alone as one who has fully awakened to the unsurpassed Paccekabuddha enlightenment.

How is that Paccekabuddha alone in the sense of going forth? For that Paccekabuddha, having cut off all impediments of household life, having cut off the impediment of children and wife, the impediment of relatives, the impediment of friends and colleagues, having cut off the impediment of storage, having shaved off hair and beard, having put on ochre robes, having gone forth from home into homelessness, having entered the state of owning nothing, walks alone, dwells alone, moves alone, conducts himself alone, maintains himself alone, sustains himself alone, supports himself alone - thus that Paccekabuddha is alone in the sense of going forth.

How is that Paccekabuddha alone in the sense of being without a companion? He, having thus gone forth, alone resorts to remote forest and woodland lodgings, secluded, with little sound, with little noise, having an atmosphere of solitude, suitable for human seclusion, suitable for retreat. He stands alone, goes alone, sits alone, prepares his sleeping place alone, enters the village for almsfood alone, returns alone, sits in a secret place alone, walks up and down alone, walks alone, dwells alone, moves alone, conducts himself alone, maintains himself alone, sustains himself alone, supports himself alone - thus he is alone in the sense of being without a companion.

How is that Paccekabuddha alone in the sense of abandoning craving? He, alone, without a companion, diligent, ardent, resolute, dwelling, making the great striving, having scattered Māra together with his army, the Destroyer, the Dark One, the kinsman of the heedless, abandoned, dispelled, put an end to, brought to obliteration craving, the net-like, the spreading, the clinging.

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

How is that Paccekabuddha alone as one completely free from lust? Because lust has been abandoned, he is alone as one completely free from lust; because hate has been abandoned, he is alone as one completely free from hate; because delusion has been abandoned, he is alone as one completely free from delusion; because mental defilements have been abandoned, he is alone as one completely free from mental defilements. Thus that Paccekabuddha is alone as one completely free from lust.

How is that Paccekabuddha alone as one who has gone the direct path? The direct path is called the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path.

Thus he is alone as one who has gone the direct path.

How is that Paccekabuddha alone as one who has fully awakened to the unsurpassed Paccekabuddha enlightenment? Enlightenment is called the knowledge of the four paths. Wisdom, wisdom faculty, power of wisdom, enlightenment factor of investigation of phenomena, investigation, insight, right view. That Paccekabuddha by that individual enlightenment-knowledge understood "all activities are impermanent", understood "all activities are suffering", understood "all phenomena are non-self." He understood "ignorance is the condition for activities", understood "activities are the condition for consciousness", understood "consciousness is the condition for mentality-materiality", understood "mentality-materiality is the condition for the six sense bases", understood "the six sense bases are the condition for contact", understood "contact is the condition for feeling", understood "feeling is the condition for craving", understood "craving is the condition for clinging", understood "clinging is the condition for existence", understood "existence is the condition for birth", understood "birth is the condition for ageing and death." He understood "from the cessation of ignorance comes the cessation of activities", understood "from the cessation of activities comes the cessation of consciousness", etc. He understood "from the cessation of existence comes the cessation of birth", understood "from the cessation of birth comes the cessation of ageing and death." He understood "this is suffering", understood "this is the origin of suffering", understood "this is the cessation of suffering", understood "this is the practice leading to the cessation of suffering." He understood "these are the mental corruptions", understood "this is the origin of mental corruptions", etc. He understood "the practice"; understood "these phenomena are to be directly known", understood "these phenomena are to be abandoned", understood "these phenomena are to be realised", understood "these phenomena are to be developed." He understood the origin, passing away, gratification, danger, and escape of the six sense bases of contact; understood the origin, etc. of the five aggregates of clinging; understood the escape; understood the origin, passing away, gratification, danger, and escape of the four primary elements; understood "whatever has the nature of arising, all that has the nature of cessation."

Or whatever is to be understood, to be comprehended, to be awakened to, to be fully awakened to, to be attained, to be contacted, to be realised - all that by that individual enlightenment-knowledge he understood, comprehended, awakened to, fully awakened to, attained, contacted, realised. Thus that Paccekabuddha is alone as one who has fully awakened to the unsurpassed individual enlightenment.

"Wanders" means eight kinds of conduct - conduct in postures, conduct in sense bases, conduct in mindfulness, conduct in concentration, conduct in knowledge, conduct in the path, conduct in attainment, conduct for the world's welfare. "Conduct in postures" means in the four postures; "conduct in sense bases" means in the six internal and external sense bases; "conduct in mindfulness" means in the four establishments of mindfulness; "conduct in concentration" means in the four meditative absorptions; "conduct in knowledge" means in the four noble truths; "conduct in the path" means in the four noble paths; "conduct in attainment" means in the four fruits of asceticism; "conduct for the world's welfare" means in the Tathāgatas, the Worthy Ones, the Fully Self-Enlightened Ones, partially in the Individually Enlightened Ones, partially in the disciples.

Conduct in postures is for those accomplished in aspiration, conduct in sense bases is for those with guarded doors in the faculties, conduct in mindfulness is for those dwelling in diligence, conduct in concentration is for those devoted to higher consciousness, conduct in knowledge is for those accomplished in higher intelligence, conduct in the path is for those rightly practising, conduct in attainment is for those who have attained the fruits, conduct for the world's welfare is for the Tathāgatas, the Worthy Ones, the Fully Self-Enlightened Ones, partially for the Individually Enlightened Ones, partially for the disciples. These are the eight kinds of conduct.

There are another eight kinds of conduct - Resolving through faith one practises, arousing energy one practises, establishing mindfulness one practises, making non-distraction through concentration one practises, understanding through wisdom one practises, cognizing through consciousness-conduct one practises, "for one so practising, wholesome mental states proceed" thus through sense-base-conduct one practises. "One so practising attains distinction" thus through distinction-conduct one practises. These are the eight kinds of conduct.

There are another eight kinds of conduct - Seeing-conduct through right view, fixing-conduct through right thought, discernment-conduct through right speech, origination-conduct through right action, cleansing-conduct through right livelihood, exertion-conduct through right effort, establishing-conduct through right mindfulness, non-distraction-conduct through right concentration. These are the eight kinds of conduct.

"Like a rhinoceros horn" means just as the horn of a rhinoceros is one only, without a second, just so that Individually Enlightened One is like that, similar to that, comparable to that. Just as what is excessively salty is called salt-like, what is excessively bitter is called bitter-like, what is excessively sweet is called sweet-like, what is excessively hot is called fire-like, what is excessively cold is called ice-like, a great mass of water is called ocean-like, a disciple who has attained the power of great direct knowledge is called Teacher-like. Just so that Individually Enlightened One is like a rhinoceros horn, similar to a rhinoceros horn, comparable to a rhinoceros horn, alone, without a second, freed from bondage, rightly walks, dwells, moves, conducts himself, maintains himself, sustains himself, supports himself in the world - one should wander alone, like a rhinoceros horn. Therefore the Individually Enlightened Ones said -

Therein, "towards all beings" - this is the Rhinoceros Horn Individually Enlightened Ones' Life History Discourse. What is the origin? The origin of all discourses is fourfold - from one's own disposition, from another's disposition, from a circumstantial arising, and dependent on a question. Therein, the origin of the Rhinoceros Horn Discourse is, without distinction, dependent on a question. But with distinction, since here some verses were spoken by each respective Individually Enlightened One when asked, and some by one who was not asked, himself uttering an inspired utterance in accordance with the method of the path he had attained, therefore for some verses the origin is dependent on a question, and for some the origin is from one's own disposition. Therein, this origin which is without distinction based on a question, should be understood from the beginning onwards in this way -

On one occasion the Blessed One was dwelling at Sāvatthī. Then, when the Venerable Ānanda had gone to a private place and was in seclusion, this reflection arose in his mind - "The aspiration and resolution of Buddhas is seen, likewise of disciples, but of Individually Enlightened Ones it is not seen; what if I were to approach the Blessed One and ask?" He, having emerged from seclusion, having approached the Blessed One, asked about this matter in order. Then the Blessed One spoke to him the Discourse on the Former Practitioner of Meditation -

"There are, Ānanda, these five benefits for the former practitioner of meditation: he attains final liberating knowledge early in this very life. If he does not attain final liberating knowledge early in this very life, then he attains final liberating knowledge at the time of death. Then being a young god he attains final liberating knowledge. Then in the presence of Buddhas he becomes one of quick direct knowledge. Then at a later time he becomes an Individually Enlightened One."

Having spoken thus, he again said -

"Individually Enlightened Ones, Ānanda, are indeed former practitioners of meditation accomplished in resolution; therefore, for all - Individually Enlightened Ones, Buddhas, and disciples - both aspiration and resolution should be desired."

He said - "Venerable sir, how long does the aspiration of Buddhas last?" "For Buddhas, Ānanda, by the lower limit, four incalculable aeons and a hundred thousand cosmic cycles; by the middle limit, eight incalculable aeons and a hundred thousand cosmic cycles; by the upper limit, sixteen incalculable aeons and a hundred thousand cosmic cycles. And these divisions should be understood by way of those with predominant wisdom, those with predominant faith, and those with predominant energy. For those with predominant wisdom, faith is weak, but wisdom is sharp. For those with predominant faith, wisdom is middling, but faith is sharp. For those with predominant energy, faith and wisdom are weak, but energy is sharp. But without reaching four incalculable aeons and a hundred thousand cosmic cycles, even giving day by day a gift similar to the gift of Vessantara, even accumulating the perfection qualities of morality and so on conforming with that, that one will become a Buddha in the interval - this is impossible. Why? Knowledge does not take embryo, does not reach expansion, does not come to maturity. Just as a crop that matures after the passing of three months, four months, or five months, without reaching that particular time, even if one plays with it a hundred times or a thousand times day by day, even if one waters it with water, that it will be produced in the interval, in a fortnight or a month - this is impossible. Why? The crop does not take embryo, does not reach expansion, does not come to maturity. In exactly the same way, without reaching four incalculable aeons and a hundred thousand cosmic cycles, that one will become a Buddha in the interval - this is impossible. Therefore, the fulfilment of the perfections should be done for the aforesaid period of time, for the purpose of the maturity of knowledge. And even within this period of time, for one aspiring to Buddhahood, eight accomplishments should be desired in the making of the resolution. For this one -

"Resolution" is a designation for the original aspiration. Therein, "human existence" means human birth. For apart from human birth, the aspiration of one established in the remaining births, even in the birth of a god, does not succeed. But one established there, aspiring for the state of a Buddha, having performed meritorious deeds such as giving and so on, should aspire for human existence only; having stood there, the aspiration should be made. For thus indeed it succeeds. "Achievement of gender" means the state of being a man. For the aspiration of women, eunuchs, and hermaphrodites, even though established in human birth, does not succeed. But one established there, aspiring for the state of a Buddha, having performed meritorious deeds such as giving and so on, should aspire for the state of being a man only; having stood there, the aspiration should be made. For thus indeed it succeeds. "Cause" means the achievement of decisive support for arahantship. For one who, striving in that individual existence, is able to attain arahantship, for him the aspiration succeeds, not for the other, as in the case of the wise Sumedha. For he, having gone forth at the feet of Dīpaṅkara, was able to attain arahantship by means of that individual existence. "Seeing the Teacher" means seeing the Buddhas face to face. For thus indeed it succeeds, not otherwise, as in the case of the wise Sumedha. For he, having seen Dīpaṅkara face to face, made the aspiration. "Going forth" means the state of homelessness. And that is applicable either in the Dispensation or in the order of ascetics and wandering ascetics who hold the doctrine of action and the doctrine of efficacy, as in the case of the wise Sumedha. For he, having become an ascetic named Sumedha, made the aspiration. "Achievement of qualities" means the obtaining of qualities such as meditative absorption and so on. For even of one gone forth, it succeeds only for one accomplished in qualities, not for the other, as in the case of the wise Sumedha. For he, having become one possessing the five direct knowledges and an obtainer of the eight attainments, made the aspiration. "Aspiration" means an exceeding deed; the meaning is relinquishment. For it succeeds only for one who has made the aspiration having made the relinquishment of life and so on, not for the other, as in the case of the wise Sumedha. For he -

Thus, having made the relinquishment of self, he aspired. "Desire" means the desire to do. For whomever that is powerful, for him the aspiration succeeds. And that, if someone were to say "Who, having been tormented in hell for four incalculable periods and a hundred thousand cosmic cycles, wishes for the state of a Buddha?" Having heard that, whoever is willing to say "I" - for him it should be known as powerful. Likewise, if someone were to say "Who, treading upon the entire world-circle full of glowing embers without flame, wishes for the state of a Buddha? Who, treading upon and crossing over the entire world-circle strewn with spear-stakes, wishes for the state of a Buddha? Who, crossing over the entire world-circle filled with water to the brim, wishes for the state of a Buddha? Who, crushing and crossing over the entire world-circle continuously covered with bamboo thickets, wishes for the state of a Buddha?", having heard that, whoever is willing to say "I" - for him it should be known as powerful. And endowed with such a desire to do, the wise Sumedha aspired.

Thus the Bodhisatta whose resolution has been successful does not approach these eighteen impossibilities. For from then on he is not blind from birth, not deaf from birth, not a mad man, not an idiot, not a cripple, he is not born among barbarians, he is not reborn in the womb of a slave woman, he does not hold wrong view with fixed bad rebirth, his sex does not change, he does not commit the five heinous actions with immediate bad destination, he is not a leper, in the animal realm his last individual existence is not larger than an elephant while revolving, he is not born among the ghosts who are hungry, thirsty, parched and tormented by craving, not among the Kālakañcika titans, not in the Avīci hell, not in the inter-world spaces. In the sensual-sphere of existence he is not Māra, in the fine-material-sphere of existence not in the realm of non-percipient beings, he is not born in the pure abodes, not in the immaterial existences, he does not transmigrate to another world-circle.

And these four grounds of Buddhahood - namely endeavour, penetration, steadfastness, and conduct for welfare - he is endowed with them. Therein -

This should be known. And also these six dispositions - the disposition towards renunciation, the disposition towards solitude, the disposition towards non-greed, the disposition towards non-hate, the disposition towards non-delusion, and the disposition towards escape - which lead to the maturation of enlightenment, because of being endowed with which Bodhisattas with the disposition towards renunciation are said to be seers of danger in sensual pleasures, Bodhisattas with the disposition towards solitude are seers of danger in company, Bodhisattas with the disposition towards non-greed are seers of danger in greed, Bodhisattas with the disposition towards non-hate are seers of danger in hate, Bodhisattas with the disposition towards non-delusion are seers of danger in delusion, and Bodhisattas with the disposition towards escape are seers of danger in all existences - he is endowed with those too.

But how long does the aspiration of the Individually Enlightened Ones last? For the Individually Enlightened Ones, two incalculable periods and a hundred thousand cosmic cycles. Less than that is not possible. The reason here should be understood according to the method already stated. And even within this period of time, for one aspiring to the state of an Individually Enlightened One, five achievements are to be desired in the making of the resolution. For them indeed -

Therein, "seeing one free from mental corruptions" means the seeing of any one whatsoever among Buddhas, Individually Enlightened Ones, or disciples of the Buddha - this is the meaning. The remainder is according to the method already stated.

Then how long does the aspiration of disciples last? For the two chief disciples, one incalculable period and a hundred thousand cosmic cycles; for the eighty great disciples, a hundred thousand cosmic cycles only. Likewise for the Buddha's mother and father, attendant, and son. Less than that is not possible. The reason there is according to the method already stated. But for all of these, the resolution is accomplished only with the two factors of aspiration and desire.

Thus, by this aspiration and by this resolution, having fulfilled the perfections for the aforesaid variety of time, Buddhas arising in the world arise in a family of the warrior caste or in a brahmin family; Individually Enlightened Ones in a certain one among families of the warrior caste, brahmins, or householders; but the chief disciples, like the Buddhas, only in families of the warrior caste or brahmins. All Buddhas do not arise in a contracting cosmic cycle; they arise in an expanding cosmic cycle. Likewise the Individually Enlightened Ones. But they do not arise at the time when Buddhas arise. Buddhas both awaken by themselves and awaken others. Individually Enlightened Ones awaken only by themselves; they do not awaken others. They penetrate only the flavour of meaning, not the flavour of the teaching. For they are unable to teach the supramundane teaching by placing it upon concepts; their full realization of the teaching is like a dream seen by a mute person, and like the flavour of a condiment tasted in a city by a forester. They attain all the varieties of supernormal power, meditative attainment, and analytical knowledge. By distinction of qualities they are below the Buddhas and above the disciples; they do not give the going forth to others and train them in the fundamentals of conduct; they perform the Observance with this synopsis: "Detachment of the mind should be practised, one should not reach the conclusion," or by the mere utterance "Today is the Observance day." And when performing the Observance, they perform it having assembled at the jewel pavilion at the foot of the mañjūsaka tree on Mount Gandhamādana. Thus the Blessed One, having spoken to the Venerable Ānanda of the aspiration and resolution of the Individually Enlightened Ones complete in every respect, now, in order to speak of those various Individually Enlightened Ones who had arisen by this aspiration and by this resolution, spoke this Discourse on the Rhinoceros Horn in the manner beginning with "Having laid aside the rod towards all beings." This, for now, is the origin of the Discourse on the Rhinoceros Horn as concluded by a question without distinction.

Now they should be explained with distinction. Therein, first, the origin of this verse should be understood thus - It is said that this Individually Enlightened One, plunging into the plane of an aspirant for individual enlightenment, having fulfilled perfections for two incalculable periods and a hundred thousand cosmic cycles, having gone forth in the Dispensation of the Blessed One Kassapa, having become a forest-dweller, fulfilling the going-and-returning duty, practised the ascetic duty. It is said that there is none who attains individual enlightenment without fulfilling this duty. But what is this going-and-returning duty? It is carrying forth and bringing back. We shall explain it as it becomes clear.

Here a certain monk carries forth but does not bring back, a certain one brings back but does not carry forth, a certain one neither carries forth nor brings back, a certain one both carries forth and brings back. Therein, whatever monk, having risen early, having performed the duty of the shrine courtyard and the Bodhi-tree courtyard, having poured water on the Bodhi tree, having filled the drinking water pot and placed it in the drinking water pavilion, having performed the duties to the teacher and the duties to the preceptor, having undertaken the eighty-two chapter duties and the fourteen major duties, he lives accordingly. He, having attended to his bodily preparation, having entered the lodging, having spent the time until the hour for the alms round on a secluded seat, having known the time, having dressed, having tied the waistband, having put on the upper robe, having placed the double robe on the shoulder, having hung the bowl on the shoulder, attending to the meditation subject, having gone to the shrine courtyard, having paid homage to the shrine and the Bodhi tree, having put on the robe near the village, having taken the bowl, enters the village for almsfood. And having thus entered, a monk who is an obtainer, meritorious, honoured and respected by lay followers, having retired to a supporting family or to a retiring hall, being asked this and that question by the lay followers, through answering their questions and through the distraction of teaching the Teaching, having abandoned that attention, he departs. Even having come to the monastery, when asked a question by monks he explains, he recites the Teaching, and he engages in this and that business. Thus having been delayed with monks after the meal, in the first watch, and in the middle watch, overcome by bodily inertia, he sleeps even in the last watch, and does not attend to the meditation subject at all. This is called "he carries forth but does not bring back."

But whoever is frequently ill, whose eaten food does not properly digest towards the break of dawn. Having risen early, he is unable to perform the aforesaid duty or to attend to the meditation subject, but rather, desiring rice gruel or sweet-meats or medicine or a meal, early in the morning, having taken his bowl and robe, enters the village. There, having obtained rice gruel or sweet-meats or medicine or a meal, having taken out the bowl, having finished the meal duty, seated on a prepared seat, having attended to the meditation subject, whether having attained a distinction or not having attained, having come to the monastery, he dwells with that very attention. This is called "he brings back but does not carry forth." For monks such as these, having drunk rice gruel, having developed insight, who have attained arahantship in the Buddha's Dispensation, have passed beyond the path of counting. In the island of Ceylon itself, in those various villages, in the hall with sitting accommodation, there is no seat where monks, having sat down and drunk rice gruel, have not attained arahantship.

But whoever is a dweller in heedlessness, having laid down the responsibility, having broken all duties, dwelling with a mind bound by the fivefold mental rigidity and shackles, not devoted to attending to the meditation subject, having entered the village for almsfood, obsessed by the obsession of talk with householders, departs hollow. This is called "he neither carries forth nor brings back."

But whoever, having risen early, having fulfilled all duties by the former method, until the hour for the alms round, sits folding his legs crosswise and attends to the meditation subject. The meditation subject is twofold - the universal and the specific. Therein, the universal means friendliness and recollection of death. For that should be useful and desired everywhere; thus it is called "universal." Friendliness should be desired everywhere in residences and so on. For in residences, a monk abiding in friendliness is dear and agreeable to his fellow monks in the holy life; thereby he dwells comfortably, without conflict. Among deities, one abiding in friendliness, guarded and protected by the deities, dwells happily. Among kings, chief ministers, and so on, one abiding in friendliness, cherished by them, dwells happily. In villages, market towns, and so on, one abiding in friendliness, everywhere in the alms round and so on, honoured and respected by people, dwells happily. Through the development of recollection of death, having abandoned attachment to life, he dwells diligently.

But whatever should always be maintained, taken up in accordance with one's temperament. That is a certain one among the ten foulnesses, circular meditation objects, and recollections, or the defining of the four elements itself; that is called "the portable" because it should always be maintained, guarded, and developed; and that same is also called "the root meditation subject." For sons of good family desiring their own welfare, having gone forth in the Dispensation, ten or twenty or thirty or forty or fifty or even a hundred dwelling together, having made an agreement, dwell thus - "Friends, you have not gone forth oppressed by debt, not oppressed by fear, not overcome by livelihood; but you have gone forth here wishing to be freed from suffering. Therefore, restrain mental defilements arisen while going right there in the going itself; in standing, in sitting, restrain mental defilements arisen while lying down right there in the lying down itself."

They, having thus made the agreement, going on the alms round, at intervals of half an usabha, an usabha, half a gāvuta, and a gāvuta there are stones; by that sign they go attending to the meditation subject as they walk. If a mental defilement arises in anyone while going, he restrains it right there. Being unable to do so thus, he stands still; then the one coming from behind also stands still. He, having reproved himself thus: "This monk knows your arisen thought; this is unsuitable for you," having developed insight, enters upon the noble plane right there. Being unable to do so thus, he sits down. Then the one coming from behind also sits down. The same method applies; even being unable to enter upon the noble plane, having suppressed that mental defilement, he goes attending to the meditation subject itself; he does not lift a foot with a mind dissociated from the meditation subject. If he does lift it, having turned back, he stands at the former spot itself. Like the Elder Mahāphussadeva, the dweller at Ālindaka.

He, it is said, dwelt thus fulfilling the going-and-returning duty for nineteen years. People too, ploughing and sowing and threshing and doing work on the road, having seen the elder going thus, conversed: "This elder goes turning back again and again; is he indeed lost on the road, or has he forgotten something?" He, not heeding that, practising the ascetic duty with a mind yoked to the meditation subject alone, within twenty years attained arahantship. On the very day of attaining arahantship, the deity dwelling at the end of his walking path, having lit a lamp with her fingers, stood there; the four great kings too, and Sakka the lord of the gods, and Brahmā Sahampati came to attend upon him. And having seen that radiance, the Elder Mahātissa, the forest-dweller, asked him on the second day - "In the night-time there was a radiance near the venerable one; what was that?" The elder, making a diversion, said such things as "Radiance is indeed the radiance of a lamp, or the radiance of a gem." He, being pressed "Do conceal it," having acknowledged "Yes," reported.

And like the Elder Mahānāga, the dweller at the Kāḷavalli Pavilion. He too, it is said, fulfilling the going-and-returning duty, thinking "First I shall venerate the great striving of the Blessed One," determined upon only standing and walking for seven years; then, having fulfilled the going-and-returning duty for sixteen years, he attained arahantship. Thus, lifting a foot only with a mind yoked to the meditation subject, turning back when it was lifted with a mind dissociated from it, having gone near the village, having stood in a place where one might doubt "Is it a cow or one gone forth?", having put on the double robe, having taken the bowl, having reached the village entrance, having taken water from the edge of the marshy area, having taken a mouthful, he enters the village thinking "Lest even by the mere words 'May you be long-lived' to people who have come to give almsfood or to pay homage, there should be distraction from the meditation subject." But if they ask him about the day, "Today, venerable sir, is it the seventh or the eighth?", having swallowed the water, he reports. If there are no questioners about the day, at the time of departing, having spat out at the village entrance, he goes.

And like the fifty monks who entered the rains retreat at the Kalambatittha monastery in the island of Sīhaḷa. It is said that they made an agreement on the Observance day of entering the rains retreat - "Without attaining arahantship, we shall not converse with one another." And when entering the village for almsfood, having taken a mouthful of water at the village entrance, they entered; when asked about the day, having swallowed the water, they reported; when not asked, having spat out at the village entrance, they returned to the monastery. There the people, having seen the spitting place, knew - "Today one has come, today two." And they thought thus - "Is it that these do not converse with us only, or with one another as well? If they do not converse with one another either, surely they must have fallen into contention. Come, let us make them ask forgiveness of one another." All went to the monastery. There, among the fifty monks who had entered the rains retreat, they did not see even two monks in one place. Then the one among them who was a man with vision said thus - "My dear, the dwelling place of those who make disputes is not like this - the shrine courtyard and the Bodhi-tree courtyard are well swept, the brooms are well placed, the drinking water and water for washing are well set out." They turned back from there. Those monks too, within the rains retreat itself, having developed insight, having attained arahantship, at the great invitation ceremony performed the invitation of purity.

Thus, like the Elder Mahānāga who dwelt at the Kāḷavalli pavilion, and like the monks who entered the rains retreat at the Kalambatittha monastery, lifting his foot with a mind engaged only in the meditation subject, having gone near the village, having taken a mouthful of water, having observed the streets, where there are no drunkards, gamblers and the like who make disputes, nor fierce elephants, horses and the like, he enters upon that street. And there, walking for almsfood, he does not go with speed as if in a great hurry; there is no such thing as a swift almsfood-eater's ascetic practice; but having reached an uneven stretch of ground, he goes steadily, like a water-filled cart. And having entered house by house, waiting an appropriate time accordingly in order to observe whether they wish to give or do not wish to give, having received almsfood, having sat down in a suitable place, attending to the meditation subject, having established the perception of repulsiveness in food, reviewing by way of the similes of anointing an eye, smearing a wound with salve, and a son's flesh, he takes food endowed with eight factors, not for amusement, not for intoxication, etc. And having finished eating, having done the water-function, having dispelled the drowsiness after the meal for a moment, just as before the meal, so after the meal, in the first watch and the last watch of the night, he attends to the meditation subject. This is called "he carries forth and brings back." Thus this carrying forth and bringing back is called the going-and-returning duty.

One who fulfils this, if he is endowed with decisive support, attains arahantship in the first stage of life itself. If he does not attain it in the first stage of life, then he attains it in the middle stage of life. If he does not attain it in the middle stage of life, then he attains it at the time of death. If he does not attain it at the time of death, then having become a young god he attains it. If he does not attain it having become a young god, then having become an Individually Enlightened One he attains final nibbāna. If he does not attain final nibbāna having become an Individually Enlightened One, then in the presence of Buddhas he becomes one of quick direct knowledge, just as the Elder Bāhiya, or one of great wisdom, just as the Elder Sāriputta.

But this aspirant for individual enlightenment, having gone forth in the Dispensation of the Blessed One Kassapa, having become a forest dweller, having fulfilled this going-and-returning duty for twenty thousand years, having died, was reborn in the sensual-sphere heavenly world. Having passed away from there, he took conception in the womb of the queen-consort of the king of Bārāṇasī. Skilful women know the establishment of the embryo on that very day. And she was one such among them; therefore she too reported that establishment of the embryo to the king. This is a natural law, that when a meritorious being has arisen in the womb, a woman receives pregnancy care. Therefore the king gave her pregnancy care. She, from that time onwards, does not get to swallow anything too hot, nor too cold, nor too sour, nor too salty, nor too pungent, nor too bitter. For when something too hot is swallowed by the mother, it is as if dwelling in an iron cauldron for the embryo; when too cold, it is as if dwelling in the inter-world spaces; when excessively sour, salty, pungent, and bitter things are eaten, the limbs of the child experience sharp feelings, as if split with a knife and sprinkled with sour substances and so on. They also prevent her from excessive walking, standing, sitting, and lying down - "Let there not be the suffering of agitation for the one gone into the womb." She gets to do walking and so on in moderation on ground spread with soft coverings, and she gets to eat food and drink that is pleasant and suitable, endowed with colour, fragrance, and so on. Having attended to her, they make her walk, make her sit down, and make her get up.

She, being thus cared for, at the time of the ripening of the pregnancy, having entered the birthing house, towards the break of dawn gave birth to a son, resembling a lump of red arsenic rubbed with ripe oil, endowed with the marks of good fortune and merit. Then, on the fifth day, they showed him adorned and prepared to the king; the king, pleased, appointed sixty-six nurses to attend upon him. He, growing up with all achievements, before long attained discretion. The king consecrated him at the age of sixteen with kingship, and provided him with various dancing women. The consecrated prince exercised kingship by the name of Brahmadatta over twenty thousand cities in the whole of Jambudīpa. In Jambudīpa, it is said, formerly there were eighty-four hundred thousand cities; those, declining, were sixty thousand; declining further, they were forty thousand; but at the time of complete decline there are twenty thousand. And this Brahmadatta arose at the time of complete decline; therefore he had twenty thousand cities, twenty thousand mansions, twenty thousand elephants, twenty thousand horses, twenty thousand chariots, twenty thousand foot-soldiers, twenty thousand women - harem-ladies and dancing women, and twenty thousand ministers.

He, while exercising the great kingship itself, having performed the preliminary work on a circular meditation object, produced the five direct knowledges and the eight attainments. But since a consecrated king must inevitably sit in the court of justice, therefore one day, having eaten the morning meal early, he sat at the place of judgment. There they made loud noise and great noise. He, thinking "This noise is an impurity of the attainment," having ascended the upper floor of the mansion, seated thinking "I shall enter the attainment," was unable to enter it; through the disturbance of kingship the attainment had declined. Then he thought - "Which is better, kingship or the ascetic duty?" Then, having known "The happiness of kingship is limited and has many dangers, but the happiness of the ascetic duty is extensive, has many benefits, and is practised by the highest persons," he commanded a certain minister: "Govern this kingdom by the Teaching, righteously; do not commit unrighteous deeds" - having handed over everything to him, having ascended the mansion, he spent the time in the happiness of attainment; no one was allowed to approach except those who bring face-washing water, tooth-sticks, and carry out the meal and so on.

Thereupon, when about half a month had passed, the chief queen asked - "The king is not seen anywhere - at park excursions, military reviews, theatrical performances, and so on. Where has he gone?" They reported that matter to her. She sent word to the minister - "When the kingdom has been received, I too have been received. Let him come and live together with me." He, having covered both his ears, rejected it, saying "This is not fit to be heard." She, having sent again two or three times, threatened the unwilling one: "If you do not do it, I shall remove you even from your position. I shall deprive you even of life." He, frightened, thinking "A woman is indeed of firm determination; at some time she might even have this done." One day, having gone in secret, he lived together with her on the royal bed. She was one possessing merit and of pleasant contact. He, infatuated by the lust of her contact, went there frequently, ever apprehensive and fearful. Gradually he began to enter without suspicion, like the master of the house.

Thereupon the king's men reported that incident to the king. The king did not believe it. For the second time and the third time they reported it. Thereupon the king, having hidden himself, having seen it himself, having assembled all the ministers, announced it. They said "This offender against the king deserves cutting off of hands, deserves cutting off of feet" - thus up to impalement on a stake, they pointed out all forms of bodily punishment. The king said: "In his murder, imprisonment, and beating, cruelty would arise in me; in depriving him of life, there would be killing of a living being; in seizing his wealth, taking what is not given. Enough of such things being done! Expel this one from my kingdom." The ministers made him without territory. He, having taken his own wealth and valuables and his children and wife, went to a foreign realm. There the king, having heard, asked: "Why have you come?" "Sire, I wish to attend upon you." He accepted him. The minister, after the elapse of a few days, having gained trust, said this to that king - "Great king, I see honey without flies, but there is no one eating it." The king, thinking "What, does he say this wishing to mock?" did not listen. He, having found an opportunity, again, having described it more thoroughly, said. The king asked: "What is this?" "The kingdom of Bārāṇasī, Sire." The king said: "Do you wish to lead me there and have me killed?" He said: "Do not, Sire, speak thus. If you do not believe, send men." He sent men. They, having gone, having dug through the gateway, emerged in the king's sleeping quarters.

The king, having seen them, asked "For what purpose have you come?" "We are thieves, great king." The king, having had wealth given to them, having exhorted them "Do not do thus again," dismissed them. They, having come back, reported to that king. He, having tested in the same way two or three times more, thinking "The king is virtuous," having arrayed the fourfold army, having approached one city in the border region, sent word to the minister there: "Either give me the city or give me war." He had that matter reported to King Brahmadatta - "Let the lord command - 'shall I fight, or shall I give up the city?'" The king sent word: "There should be no fighting; having given the city, come here." He did so. The hostile king too, having taken that city, sent a messenger in the same way to the remaining cities also. Those ministers too, having likewise reported to Brahmadatta, being told by him "There should be no fighting; you should come here," came to Bārāṇasī.

Then the ministers said to Brahmadatta - "Great king, let us fight together with him." The king restrained them, saying "There will be killing of living beings on my account." The ministers, having convinced the king by various means, saying "We, great king, shall capture him alive and bring him right here," saying "Come, great king," began to go. The king says "If you do not perform any act of killing, slaying, striking, or plundering of beings, I shall go." The ministers, saying "No, Sire, we shall not; we shall put them to flight by showing them fear," having arrayed the fourfold army, having placed lamps in pots, went by night. The hostile king, having taken a city near Bārāṇasī on that day, thinking "What now?" having had the armour removed at night, heedless, fell into sleep together with his army. Then the ministers, having taken King Brahmadatta, having gone to the hostile king's camp, having had lamps brought out from all the pots, having made one blaze of light, raised a shout. The hostile king's minister, having seen the great army, frightened, having approached his own king, raised a great shout: "Rise up and eat the honey without flies!" Likewise a second time, and a third time. The hostile king, having awakened at that sound, fell into fear and terror. Hundreds of shouts arose. He, having lamented this and that the whole night, saying "Having believed another's word, I have fallen into the hand of an enemy," on the second day, having thought "The king is righteous, he would not make a siege; having gone, I shall ask his forgiveness," having approached the king, having established himself on his knees, said "Forgive, great king, my offence." The king, having exhorted him, said "Rise up, I forgive you." He, at the very moment of being thus spoken to by the king, attained supreme relief. He obtained a kingdom in the countryside near the king of Bārāṇasī itself. They were companions to one another.

Then Brahmadatta, having seen both armies standing together exchanging friendly greetings, thought "Through the guarding of my mind alone, in this great multitude of people not even a drop of blood enough for a small fly to drink has arisen. Oh, how good! Oh, how excellent! May all beings be happy, may they be free from enmity, may they be free from affliction!" Having produced the meditative absorption through friendliness, having made that itself the foundation, having meditated on activities, having realised the knowledge of individual enlightenment, he attained the self-become state. Him, made happy by the happiness of the path and fruition, seated on the elephant's back, the ministers, having made prostration, said - "It is time for the vehicle, great king; honour should be given to the victorious army, and food expenses should be given to the defeated army." He said - "I am not, my good fellows, a king; I am called an Individually Enlightened One." "What does the lord say? Are Individually Enlightened Ones not like this?" "What are they like, my good fellows, Individually Enlightened Ones?" "Individually Enlightened Ones have hair and beard two inches long and are equipped with the eight requisites." He touched his head with his right hand; at that very moment the layman's outward sign disappeared, the appearance of one gone forth became manifest. He was endowed with hair and beard two inches long and the eight requisites, resembling an elder of a hundred rains. He, having attained the fourth meditative absorption, having risen up from the elephant's back into the sky, sat upon a lotus flower. The ministers, having paid homage, asked "What, venerable sir, was the meditation subject, and how did you attain it?" Since his meditation subject was the meditative absorption through friendliness, and he had attained it by seeing with insight that very insight, therefore, showing that meaning, he spoke as both an inspired utterance verse and an explanatory verse this very verse: "Having laid aside the rod towards all beings."

Therein, "all" means without remainder. "Beings" means living beings. This is the summary here; but in detail we shall explain in the commentary on the Ratana Sutta. "Having laid aside" means having put down. "The rod" means the rod of body, speech, and mind; this is a designation for bodily misconduct and so on. For bodily misconduct punishes, thus it is "the rod"; what is meant is that it oppresses and leads to calamity and disaster. Likewise verbal misconduct and mental misconduct. Or "the rod" means a rod for striking; "having laid aside that" is also what is meant. "Not harming" means not harming. "Even one" means whatever single one. "Of them" means of all those beings. "One should not wish for a son" means among these four kinds of sons - one born from oneself, one born in the field, one given, and a pupil - one should not wish for any kind of son. "Whence a companion" means how much less would one wish for a companion - whence indeed is that.

"Alone" means alone in the sense of going forth, alone in the sense of being without a companion, alone in the sense of abandoning craving, alone as one completely free from mental defilements, alone as one who has fully awakened to Paccekabuddha enlightenment. For even though dwelling in the midst of a thousand ascetics, because of the cutting off of the household mental fetter, one is alone - thus alone in the sense of going forth. One stands alone, one goes alone, one sits alone, one prepares one's sleeping place alone, one moves alone, one conducts oneself - thus alone in the sense of being without a companion.

Thus alone in the sense of abandoning craving. All his mental defilements have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future - thus alone as one completely free from mental defilements. Having been without a teacher, self-become, by oneself alone one has fully awakened to Paccekabuddha enlightenment - thus alone as one who has fully awakened to Paccekabuddha enlightenment.

"Wanders" means these eight kinds of conduct. That is: Conduct in postures in the four postures for those accomplished in aspiration, conduct in sense bases in the six internal sense bases for those with guarded doors in the faculties, conduct in mindfulness in the four establishments of mindfulness for those dwelling in diligence, conduct in concentration in the four meditative absorptions for those devoted to higher consciousness, conduct in knowledge in the four noble truths for those accomplished in higher intelligence, conduct in the path in the four noble truths for those rightly practising, conduct in attainment in the four fruits of asceticism for those who have attained the fruits, conduct for the world's welfare towards all beings for the three Buddhas, therein partially for the Individually Enlightened Ones and the Buddha's disciples. As he said - "Conduct means eight kinds of conduct: conduct in postures" - in detail. The meaning is that one would be endowed with those kinds of conduct. Or alternatively, these another eight kinds of conduct have also been stated: "resolving through faith one practises, arousing energy one practises, establishing mindfulness one practises, undistracted through concentration one practises, understanding through wisdom one practises, cognizing through consciousness one practises, 'for one so practising, wholesome mental states proceed' thus through sense-base-conduct one practises, 'one so practising attains distinction' thus through distinction-conduct one practises." The meaning is that one would be endowed with those too. "Like a rhinoceros horn": here "rhinoceros horn" means the horn of the rhinoceros animal. We shall explain the meaning of the word "kappa" in detail in the commentary on the Maṅgala Sutta. But here this should be understood as a counterpart, as in such passages as "indeed, friend, we were conversing with a disciple who is like the Teacher himself." "Like a rhinoceros horn" means "similar to a rhinoceros horn" is what is meant. This is the explanation of the meaning by term here for now.

But from the standpoint of intention and connection, it should be understood thus - That rod of the aforementioned kind, being wielded against beings, is harmful; by not wielding it against them, by friendliness which is the opposite of that, and by bringing about the welfare of others, having laid aside the rod towards all beings, and precisely because of being one who has laid aside the rod, just as those who have not laid aside the rod, beings, harass other beings with a rod or a knife or a hand or a clod of earth, so not harassing even one of them, having come to this meditation subject of friendliness, having seen with insight whatever therein pertains to feeling, whatever pertains to perception, activities, and consciousness, and both that in accordance with it and also other things pertaining to activities, I have attained this individual enlightenment - this, for now, is the intention.

But this is the connection - When this was said, those ministers said - "Now, venerable sir, where are you going?" Thereupon, having adverted and known "Where do the former Individually Enlightened Ones dwell?" when it was said "On Mount Gandhamādana," they said again - "Now, venerable sir, you are abandoning us, you do not wish for us?" Then the Individually Enlightened One said "One should not wish for a son" - all of it. Therein the intention is - I now would not wish for any son whatsoever among those born of oneself and so on, how much less then a companion such as you? Therefore, even among you, whoever wishes to go with me or to become one like me, he should wander alone, like a rhinoceros horn. Or alternatively, when they said "Now, venerable sir, you are abandoning us, you do not wish for us," that Individually Enlightened One, having said "One should not wish for a son, whence a companion?" having seen the virtue of the solitary life by the aforesaid meaning, greatly delighted, filled with joy and happiness, uttered this inspired utterance - "One should wander alone, like a rhinoceros horn." Having said thus, while the great multitude was looking on, having flown up into the sky, he went to Gandhamādana.

Gandhamādana by name is in the Himalayas, beyond seven mountains: the Lesser Black Mountain, the Great Black Mountain, the Nāga-encircling Mountain, the Moon-womb, the Sun-womb, the Golden Flank, and the Himavanta Mountain. There, the cave called Nandamūlaka is the dwelling place of the Individually Enlightened Ones, and there are three caves - the Golden Cave, the Jewel Cave, and the Silver Cave. There, at the entrance of the Jewel Cave, there is a tree called Mañjūsaka, a yojana in height and a yojana in breadth. It produces all the flowers that exist in water or on land, especially on the day of the arrival of an Individually Enlightened One. Above it there is a pavilion made of all jewels. There, a sweeping wind discards the rubbish, a levelling wind makes the sand made of all jewels level, a sprinkling wind brings water from Lake Anotatta and sprinkles it, a fragrance-making wind brings the scents of all fragrant trees from the Himalayas, a plucking wind plucks and drops the flowers, and a spreading wind spreads them everywhere. And here there are seats always well prepared, on which all the Individually Enlightened Ones, having assembled, sit down on the day of the arising of an Individually Enlightened One and on the Observance day. This is the natural state there. This Individually Enlightened One, having gone there, sits down on the prepared seat. Then, if at that time there are also other Individually Enlightened Ones, they too, having assembled at that very moment, sit down on the prepared seats. And having sat down, having entered into some attainment, they emerge from it. Then the senior monk of the Community asks the newly arrived Individually Enlightened One about his meditation subject for the purpose of the thanksgiving of all, saying "How was it attained?" Then too he speaks that very same verse as his inspired utterance and declaration. Again, the Blessed One too, when asked by the Venerable Ānanda, speaks that very same verse. And Ānanda at the communal recitation - thus each verse is spoken four times: at the place where individual enlightenment was fully awakened to, at the Mañjūsaka pavilion, at the time when asked by Ānanda, and at the communal recitation.

The explanation of the first verse is finished.

92. "For one in whom bonding has arisen" - what is the origin of the verse? This aspirant for individual enlightenment too, in the Dispensation of the Blessed One Kassapa, practising the ascetic duty for twenty thousand years by the former method, having performed the preliminary work on a circular meditation object, having produced the first meditative absorption, having defined mentality-materiality, having performed the exploration of characteristics, without attaining the noble path, was reborn in the Brahma world. He, having passed away from there, having arisen in the womb of the queen-consort of the king of Bārāṇasī, growing up by the former method, from the time he knew the distinction "this is a woman, this is a man." From that point on he did not delight in the hands of women, and did not consent to even so much as rubbing, bathing, adorning, and so on. Only men nourished him. At the time of giving mother's milk to drink, the nurses, having put on a jacket, gave mother's milk to drink in the appearance of men. He, having smelled the odour of women or having heard their sound, cried; even having attained discretion, he did not wish to see women. On account of that they recognised him as "one who does not have the scent of women."

When he had reached the age of sixteen, the king, thinking "I will maintain the family lineage," having brought suitable maidens from various families for him, commanded a certain minister: "Make the prince enjoy himself." The minister, wishing to make him enjoy himself by a stratagem, having had a screen wall set up around not far from him, had dancers perform. The prince, having heard the sound of singing and music, said: "Whose is this sound?" The minister said: "This is yours, Sire, the sound of dancing women; for those of merit such entertainments exist. Enjoy yourself, Sire, you are of great merit." The prince had the minister beaten with a stick and had him driven out. He reported it to the king. The king, having gone together with the prince's mother, having asked the prince's forgiveness, again commanded the minister. The prince, being excessively pressed by them, having given the finest gold, commanded the goldsmiths: "Make a beautiful figure of a woman." They made a figure of a woman resembling one created by Vissakamma, adorned with all ornaments, and showed it. The prince, having seen it, having shaken his head in astonishment, sent word to his mother and father - "If I shall obtain such a woman, I shall take her." The mother and father, thinking "Our son is of great merit; surely some girl who has made merit together with him will have arisen in the world," having placed that golden figure on a chariot, dispatched the ministers - "Go, search for such a girl." They, having taken it, wandering through the sixteen great countries, having gone to each village, wherever they saw a gathering of people at water landing-places and so on, there they placed the golden figure like a deity, having made an offering with various flowers, cloths, and ornaments, having tied up a canopy, stood to one side - "If anyone has previously seen one of such a form, he will raise a discussion." By this method, having wandered through all the countries except the Madda country, despising it as "a small country," not having gone there first, they returned.

Then this occurred to them - "Let us go to the Madda country as well, lest even when we have entered Bārāṇasī the king send us again." They went to the city of Sāgala in the Madda country. And in the city of Sāgala there was a king named Maddava. His daughter, about sixteen years of age, was lovely. Her beauty-slave-women went to the landing-place for the purpose of bathing water. There, having seen from afar that golden figure placed by the ministers, saying "Having sent us for the purpose of water, the princess herself has come," having gone near, they said: "This is not our mistress; our mistress is more lovely than this." The ministers, having heard that, having approached the king, requested the girl in a suitable manner. He too gave her. They sent word to the king of Bārāṇasī - "A girl has been obtained, Sire; will you come yourself, or shall we bring her?" He sent word: "If I come, there will be oppression of the countryside; you yourselves bring her."

The ministers too, having taken the girl and having gone out from the city, sent word to the prince - "A girl resembling the golden image has been found." The prince, having merely heard, overcome by lust, fell away from the first meditative absorption. He sent a succession of messengers - "Bring her quickly, bring her quickly." They, staying only one night everywhere, having reached Bārāṇasī, standing outside the city, sent word to the king - "Should we enter today itself, or not?" The king said: "The girl has been brought from an excellent family; having performed the blessing ceremony, we shall usher her in with great honour. For now, take her to the pleasure grove." They did so. That extremely delicate girl, troubled by the jolting of the vehicle, having developed a wind ailment from the fatigue of the journey, having become like a withered garland, died in the night-time. The ministers lamented: "We have fallen from honour." The king and the citizens lamented: "The family lineage is destroyed." There was an uproar throughout the entire city. For the prince, upon merely hearing, great sorrow arose.

Thereupon the prince began to dig up the root of sorrow. He thought thus - "This so-called sorrow does not exist for the unborn, but it exists for the born. Therefore sorrow is dependent on birth. But birth is dependent on what? Birth is dependent on becoming." Thus, by the power of former meditative development, wisely attending, having seen dependent origination in forward and reverse order, and again meditating on activities in forward order, seated right there, he realised individual enlightenment. The ministers, having seen him seated, made happy by the happiness of the path and fruition, with peaceful faculties, with peaceful mind, having made prostration, said - "Do not grieve, Sire, the Indian subcontinent is great; we shall bring another maiden more beautiful than that." He said - "I do not grieve; free from sorrow, I am an Individually Enlightened One." From here onwards all is the same as the former verse already stated, except for the explanation of the verse.

But the explanation of the verse should be understood thus - "Saṃsaggajātassa" means of one in whom bonding has arisen. Therein, bonding is fivefold by way of bonding through seeing, hearing, bodily contact, conversation, and sharing. Therein, lust arisen by way of the eye-consciousness process through seeing one another is called bonding through seeing. Therein, a householder's daughter in the island of Sīhaḷa, having seen a young monk, a reciter of the Dīgha, dwelling in the Kalyāṇa monastery, walking for almsfood in the village of Kāḷadīghavāpī, having become enamoured, not having obtained him by any means, died; and he, having seen a piece of her inner robe cloth, thinking "He did not obtain communal life with one wearing such a garment!" his heart having split, died. That very young monk and she are an example.

But lust arisen by way of the ear-consciousness process through hearing the achievement of beauty and so on being spoken of by others, or the sound of laughter, talk, or song by oneself, is called bonding through hearing. Therein too, the young man Tissa, dwelling in the Five-Bolt Cave, who, while going through space, having heard the sound of the daughter of a smith dwelling in a mountain village who, having gone to a lotus lake together with five maidens, having bathed and having put on a garland, was singing in a loud voice, having fallen away from his distinction through sensual lust, reached disaster, is the illustration.

Lust arisen through mutual fondling of limbs is called physical contact. And the young monk who was speaking the Teaching and the king's daughter are the example here. It is said that at the Great Monastery a young monk was speaking the Teaching. There a great multitude came, and the king too went together with the queen-consort and the king's daughter. Then, on account of his appearance and voice, powerful lust arose in the king's daughter, and in that young monk too. Having seen that, the king, having observed, had them surrounded with a screen wall. They, having fondled each other, embraced. Again, having removed the screen wall, those looking saw that both had already died.

Lust arisen by way of mutual addressing and conversation is called bonding through conversation. Lust arisen through making use of things together with monks and nuns is called bonding through shared use. In both of these, a monk and a nun who incurred expulsion are the example. It is said that at the festival of the great monastery named Maricavaṭṭi, King Duṭṭhagāmaṇi Abhaya, having prepared a great offering, served food to both communities. There, when hot rice gruel had been given, the female novice who was the most junior in the community, having given an ivory bangle to the male novice who was the most junior in the community and who had no bowl-stand, engaged in conversation. Both of them, having received full ordination and having become of sixty rains retreats, having gone to the far shore, having recovered their former recognition of each other through conversation, at that very moment, with affection having arisen, having transgressed the training rule, they became expelled. Thus, among the fivefold bonding, for one in whom bonding has arisen through any bonding whatsoever, affection arises; conditioned by former lust, powerful lust arises. Thereupon, "following upon affection, this suffering comes to be" means this suffering of manifold kinds - sorrow, lamentation and so on, visible here and now and pertaining to the future life - following that very affection, comes to be, originates, arises.

Others, however, say "bonding is the release of consciousness towards the object." From that, affection; from affection, this is suffering. Having spoken this half-verse with this analysis of meaning, that Individually Enlightened One said - "I, digging up the root of that suffering - this suffering of sorrow and so on that comes to be following upon affection - have attained individual enlightenment."

When this was said, those ministers said - "Now, venerable sir, what should be done by us?" Thereupon he said - "Whether you or any other, whoever wishes to be freed from this suffering, he too, seeing the danger born of affection, should wander alone, like a rhinoceros horn." And here, it should be understood that what was said as "following upon affection, this suffering comes to be" - with reference to that very thing, this was said as "seeing the danger born of affection." Or alternatively, through bonding as aforesaid, 'for one in whom bonding has arisen, affection arises; following upon affection, this suffering comes to be' - thus, seeing the danger born of affection as it really is, I have attained - having connected thus, the fourth line should be understood as spoken by way of affection in the manner already stated previously. Beyond that, everything is similar to what was stated in the previous verse.

The explanation of the association verse is finished.

93. "Friends and companions" - what is the origin? This aspirant for individual enlightenment, having arisen in the manner stated in the previous verse, while exercising kingship in Bārāṇasī, having produced the first meditative absorption, having considered "Is the ascetic duty excellent, or is kingship excellent?" having handed over the kingdom to the ministers, practised the ascetic duty. The ministers, even though told "Act by the rule, impartially," having taken bribes, act not by rule. They, having taken bribes, defeating owners, once defeated a certain king's favourite. He, having entered together with the king's cooks, reported everything. The king on the second day himself went to the law-courts. Thereupon the great multitude - Making a loud noise saying "The ministers, sire, are making owners into non-owners," they made it like a great battle. Then the king, having risen from the law-courts, having ascended the mansion, seated to enter the attainment. With his mind distracted by that noise, he was unable to enter it. He, thinking "What use is kingship to me? The ascetic duty is excellent," having abandoned the happiness of kingship, again having produced the attainment, seeing with insight in the manner already stated previously, realised individual enlightenment. And when asked about his meditation subject, he spoke this verse.

Therein, "friends" is by way of friendliness. "Companions" is by way of being good-hearted. Some, through exclusively desiring welfare, are only friends, not companions. Some, by generating happiness in the heart through going and coming, standing, sitting, conversation and so on, are only companions, not friends. Some, by way of both of those, are both companions and friends. They are of two kinds: those of household life and those of homelessness. Therein, those of household life are of three kinds: the helpful one, the one who shares happiness and suffering, and the compassionate one. Those of homelessness are with distinction only those who show what is beneficial. They are possessed of four factors. As he said -

"Householder's son, by four grounds the helpful friend should be known as good-hearted. He protects the heedless one, he protects the property of the heedless one, he becomes a refuge for the frightened one, when duties to be done have arisen he gives double the wealth."

Likewise -

"Householder's son, by four grounds the friend who shares happiness and suffering should be known as good-hearted. He tells him his secrets, he conceals his secrets, he does not abandon him in misfortunes, even his life is given up for his benefit."

Likewise -

"Householder's son, by four grounds the compassionate friend should be known as good-hearted. He does not rejoice in one's misfortune, he rejoices in one's fortune, he prevents one speaking dispraise, he praises one speaking praise."

Likewise -

"Householder's son, by four grounds the friend who shows what is beneficial should be known as good-hearted. He prevents from evil, he establishes in good, he makes known what has not been heard, he points out the path to heaven."

Here householders are intended among those. But as regards meaning, all are applicable. "Having compassion for friends and companions" means showing sympathy, wishing to bring them happiness and wishing to remove their suffering.

"Neglects one's welfare": this is threefold by way of welfare pertaining to the present life, pertaining to the future life, and ultimate welfare; likewise it is also threefold by way of one's own welfare, the welfare of others, and the welfare of both. One neglects and destroys welfare in two ways: by the destruction of what has been obtained and by the non-arising of what has not been obtained. "With a bound mind": even one placing oneself in a low position thus - "I cannot live without this one, this one is my destination, this one is my ultimate goal" - has a bound mind. Even one placing oneself in a high position thus - "These cannot live without me, I am their destination, I am their ultimate goal" - has a bound mind. But here one with a bound mind in this way is intended. "This danger" means this danger of neglecting one's welfare; he said this with reference to the deterioration of one's own attainment. "Intimacy": there are three kinds of intimacy - by way of intimacy of craving, views, and friends. Therein, craving even with its one hundred and eight divisions is intimacy of craving; views even with their sixty-two divisions are intimacy of views; compassion for friends through the state of having a bound mind is friendly intimacy. Among those, that is what is intended here. For because of that his attainment had declined. Therefore he said - "Seeing this danger in intimacy, I have attained." The remainder is similar to what was stated.

The explanation of the friend and friendship verse is finished.

94. "A spreading bamboo" - what is the origin? In the past, it is said, in the Dispensation of the Blessed One Kassapa, three aspirants for individual enlightenment, having gone forth, having fulfilled the going-and-returning duty for twenty thousand years, were reborn in the heavenly world. Having passed away from there, their eldest was reborn in the royal family of Bārāṇasī, the other two in borderland royal families. Both of them, having taken up a meditation subject, having abandoned the kingdom, having gone forth, having become Individually Enlightened Ones in due course, dwelling at the Nandamūlaka cave, one day, having emerged from the attainment, having reflected "What action did we do to attain this supramundane happiness?", reviewing, they saw their own respective conduct in the time of the Buddha Kassapa. Thereupon, reflecting "Where is the third?", having seen him exercising kingship in Bārāṇasī, having remembered his virtues, "He is by nature endowed with virtues such as fewness of wishes, an exhorter of us alone, a speaker, willing to do what others bid, a censurer of evil; come, let us show him an object and inform him," seeking an opportunity, having seen him one day going to the pleasure grove adorned with all ornaments, having come through the sky, they stood at the foot of a bamboo thicket at the park gate. The great multitude, unsatisfied with the sight of the king, looks up at the king. Thereupon the king, looking around thinking "Is there indeed anyone not engaged in seeing me?", saw the Individually Enlightened Ones. Together with the very seeing of them, affection arose in him towards them. He, having descended from the elephant's back, having approached with a peaceful manner, asked "Venerable sirs, what are you named?" They said "We, great king, are named 'the non-clinging ones.'" "Venerable sirs, what is the meaning of 'the non-clinging ones'?" "The meaning of non-attachment, great king." Thereupon, having pointed out a bamboo thicket, they said - "Just as, great king, this bamboo thicket standing entwined in every respect by roots, trunks, branches, and sub-branches, a man with sword in hand, having cut at the root and pulling, would not be able to uproot it, just so you, both within and without, entangled by the tangle, clinging and strongly attached, are stuck there. Or just as this bamboo shoot, even though gone to the middle of it, because its branches have not yet grown, stands not stuck to anything, and it is possible to uproot it by cutting at the top or at the root, just so we, not clinging to anything, go in all directions" - and at that very moment, having attained the fourth meditative absorption, while the king was watching, they went through the sky to the Nandamūlaka cave. Thereupon the king thought - "When indeed might I too become thus non-clinging?" and standing right there, seeing with insight, he realised individual enlightenment. When asked about his meditation subject by the former method, he spoke this verse.

Therein, "bamboo" means bamboo. "Spreading" means extended. The syllable "va" has the meaning of emphasis, or this is the syllable "eva," and here the syllable "e" has been lost by way of euphonic conjunction. Its connection is with the following term. We shall construe that afterwards. "Just as" means in comparison. "Entangled" means stuck, tangled, entwined. "In sons and wives" means in sons, daughters, and wives. "Whatever longing" means whatever craving, whatever affection. "Like a bamboo shoot, not clinging" means not being stuck, like a bamboo shoot. What is meant? Just as a spreading bamboo is indeed entangled, the longing for sons and wives, that too, because of standing entwined with those objects, is indeed entangled. "I, with that longing, being expectant, am entangled like a spreading bamboo" - thus, having seen the danger in longing, cutting off that longing by path knowledge, this one, like a bamboo shoot, not clinging to forms and so on, or to material gain and so on, or to sensual existence and so on, or to views and so on, by way of craving, conceit, and wrong view, has attained individual enlightenment. The remainder should be understood by the former method.

The explanation of the bamboo sprout verse is finished.

95. "A deer in the forest" - what is the origin? It is said that one monk, a practitioner of meditation in the Dispensation of the Blessed One Kassapa, having died, was reborn in a millionaire's family in Bārāṇasī, rich, of great wealth, of great possessions. He was fortunate; thereupon, having become an adulterer, having deceased, he was reborn in hell; having been tormented there, by the remainder of the ripened result, he took conception as a female in the womb of the millionaire's wife. The limbs of beings who have come from hell are hot. On account of that, the millionaire's wife, with a burning belly, with difficulty and trouble, having borne that embryo, in due time gave birth to a girl. She, from the day of birth onwards, was detestable to her mother and father and to the remaining relatives and attendants. And when she had come of age and was given to a family, even there she was detestable to her husband, mother-in-law and father-in-law, unpleasant and disagreeable. Then, when a festival was proclaimed, the merchant's son, not wishing to celebrate together with her, having brought a prostitute, celebrates. She, having heard that from the female slaves, having approached the merchant's son, having conciliated him in various ways, said - "Master's son, a woman by nature, even if she is the youngest sister of ten kings, or the daughter of a universal monarch, nevertheless she is one who performs service for her husband. When the husband does not address her, she experiences suffering as if impaled on a stake. If I am worthy of assistance, I should be assisted; if not, I should be released. I shall go to my own relatives' family." The merchant's son - "Let it be, dear lady, do not grieve, be ready for celebration; we shall celebrate the festival," he said. The millionaire's daughter, with enthusiasm arisen by just that much friendly conversation, thinking "Tomorrow I shall celebrate the festival," prepares much solid and soft food. The merchant's son, on the second day, without even informing her, went to the place of celebration. She, sitting and looking at the road, thinking "Now he will send, now he will send," seeing that the sun was up, sent people. They, having returned, reported "The merchant's son has gone." She, having taken all that which had been prepared, having mounted a vehicle, set out to go to the pleasure grove.

Then, at the Nandamūlaka cave, an Individually Enlightened One, on the seventh day, having emerged from cessation, having chewed a betel-creeper wooden toothbrush, having washed his face at Lake Anotatta, reflecting "Where shall I walk for almsfood today?", having seen that millionaire's daughter, having known "When she has made an act of faith towards me, that action will go to utter elimination," having stood near the cave on a red arsenic plateau of sixty yojanas, having taken his bowl and robe, having attained the meditative absorption that is the foundation for direct knowledge, having come through the sky, having descended on her path, he walked facing towards Bārāṇasī. Having seen him, the female slaves informed the millionaire's daughter. She, having descended from the vehicle, having paid homage carefully, having filled the bowl with solid and soft food endowed with all flavours, having covered it with a lotus flower, having placed a lotus flower underneath as well, having taken a bunch of flowers in her hand, having given the bowl into the hands of the Individually Enlightened One, having paid homage, with the bunch of flowers in hand she made an aspiration - "Venerable sir, just as this flower, so may I, wherever I am reborn, be dear and agreeable to the great multitude." Having thus aspired, she aspired a second time as well - "Venerable sir, dwelling in the womb is suffering; without approaching that, may there be conception in a lotus flower." She aspired a third time as well - "Venerable sir, womankind is loathsome; even a universal monarch's daughter goes under another's control. Therefore, without approaching the state of being a woman, may I become a man." She aspired a fourth time as well - "Venerable sir, having surpassed this suffering of the round of rebirths, at the final end may I attain the Deathless attained by you." Having thus made four aspirations, having venerated that bunch of lotus flowers, having paid homage with the fivefold prostration, she made this fifth aspiration: "May my fragrance and beauty be just like the flower."

Thereupon the Individually Enlightened One, having taken the bowl and the bunch of flowers, standing in the sky -

Having given thanksgiving to the millionaire's daughter with this verse, having determined "Let the millionaire's daughter see me departing," he went through the sky to the Nandamūlaka cave. When the millionaire's daughter saw him, great joy arose in her. The unwholesome action done in a previous existence was exhausted through lack of opportunity, and she became pure like a copper vessel washed with tamarind acid. At that very moment, all the people in her husband's family and in her relatives' family were satisfied. They sent words of endearment and presents, saying "What shall we do?" Her husband too sent people - "Bring the millionaire's daughter quickly; I forgot and came to the pleasure grove." From then on, he cherished her as one cherishes sandalwood anointed on the chest, as a string of pearls worn around the neck, and as a garland of flowers. She, having experienced there the happiness connected with sovereignty and wealth as long as life lasted, having died, was reborn as a male in a lotus flower in the heavenly world. That young god, even when going, goes within the interior of a lotus flower; even when standing, even when sitting, even when lying down, he lies down within the very interior of a lotus. And they called him "Mahāpaduma the young god." Thus he, by that supernormal power, transmigrates in forward and reverse order through the six heavenly worlds alone.

Now at that time the king of Bārāṇasī had twenty thousand women. Among them not even one obtained a son. The ministers informed the king - "Sire, a son who protects the family lineage should be desired; when there is no son born from oneself, even one born in the field is a bearer of the family lineage." Then the king, setting aside the chief queen, had the remaining women go outside as they wished for a week saying "Perform the righteous festival," yet even so he did not obtain a son. Again the ministers said - "Great king, the chief queen is the foremost of all women in merit and in wisdom; perhaps the lord might obtain a son in the womb of the chief queen." The king reported this matter to the chief queen. She said - "Great king, whatever woman is moral and a speaker of truth, she would obtain a son; whence a son for one devoid of moral shame and moral fear?" Having ascended the mansion and having taken upon herself the five precepts, she reflected upon them again and again. When the moral princess, while reflecting upon the five precepts, had just arisen the thought of aspiring for a son, Sakka's seat trembled.

Then Sakka, reflecting, having understood this matter - "I shall give the boon of a son to the moral princess," having come through the sky, standing before the queen, "What do you wish for, queen?" "A son, great king." Having said "I give you a son, queen, do not worry," having gone to the heavenly world, reflecting "Is there indeed here one whose life span is exhausted?" having known "This Mahāpaduma will be wishing to go to a higher heavenly world," having gone to his mansion, he requested "Dear Mahāpaduma, go to the human world." He said: "Do not speak thus, great king; the human world is loathsome." "Dear son, you, having made merit in the human world, have arisen here; standing right there, the perfections are to be fulfilled. Go, dear son." "Painful, great king, is dwelling in the womb; I am not able to dwell there." "Dear son, for you there is no dwelling in the womb; for thus you performed such action that you will be reborn in the very interior of a lotus. Go, dear son." Being told again and again, he consented.

He, having passed away from the heavenly world, was reborn in the interior of a lotus in the stone-slab pond in the pleasure grove of the king of Bārāṇasī. And on that night, towards the break of dawn, the chief queen, by the end of a dream, surrounded by twenty thousand women, having gone to the pleasure grove, it was as if she obtained a son in the interior of a lotus in the stone-slab pond. She, when the night became light, guarding the precepts, having gone there, saw one lotus flower; it was neither at the shore nor in the deep. Together with the very seeing of it, affection for a son arose in her there. She herself, having descended, took that flower; as soon as the flower was taken, the petals opened out. There she saw a child like a golden image; having seen him, she uttered the cry "A son has been obtained by me!" The great multitude uttered thousands of acclamations. And she sent word to the king. The king, having heard, having asked "Where was he found?" and having heard the circumstances of the finding, having said "The pleasure grove and the pond and the lotus are our very own; therefore, because of being born in our field, this son is named 'field-born,'" having had him brought into the city, he had twenty thousand women perform the nursing function. Whichever woman, having known the prince's preference, caused him to eat whatever solid food he desired, she received a thousand. The whole of Bārāṇasī was stirred; all the people sent thousands of presents to the prince. The prince, having been led past this and that, being told "Eat this, enjoy this," having become troubled and dissatisfied with food, having gone to the gateway tower, plays with a lac ball.

At that time a certain Individually Enlightened One was dwelling at Isipatana in dependence on Bārāṇasī. He, having risen at an early hour before sunrise, having done all duties such as the duties for lodgings, bodily preparation, attention, and so on, having emerged from seclusion, reflecting "Where shall I obtain almsfood today?", having seen the prince's achievement, investigating "What action did this one do before?", thinking "Having given almsfood to one such as me, he made four aspirations; of those, three have succeeded, one for the time being has not succeeded; I shall show him an object by means of a device" - by way of going for alms he went to the presence of the prince. The prince, having seen him, said "Ascetic, do not come here, for these people would say to you too 'Eat this, enjoy this.'" He, at just that one word, having turned back from there, went to his own lodging. The prince said to his retinue - "This ascetic turned back at merely being told by me; is he, I wonder, angry with me?" Even though being told by them "Those who have gone forth are not ones heading for wrath; they sustain themselves with whatever is given by another with a gladdened mind" - thinking "This ascetic of such a kind is angry; I shall ask his forgiveness" - having informed his mother and father, having mounted an elephant, having gone to Isipatana with great royal majesty, having seen a herd of deer, he asked - "What are these called?" "These, master, are called deer." "Are there those who look after them, saying 'Eat this, consume this, taste this?'" "There are not, master; wherever grass and water are easily obtained, there they dwell."

The prince took hold of this object: "Just as these, though not being guarded, dwell wherever they wish, when indeed might I too dwell thus?" The Individually Enlightened One too, having known of his coming, having swept the path to the lodging and the walking path, having made them smooth, having walked up and down once or twice, having shown his footsteps, having swept the place for the day's abiding and the hermitage, having made them smooth, having shown the footsteps of entering, having not shown the footsteps of departing, went elsewhere. The prince, having gone there, having seen that area swept and made smooth, having heard what was spoken by the retinue - "That Individually Enlightened One dwells here, methinks" - said - "That ascetic was angry even in the morning; now, having seen his own place trodden upon by elephants, horses and the like, he would be even more angry. You stay right here." Having descended from the elephant's back, alone he entered the lodging; having seen the footsteps in the well-swept area by way of the lead of duty, thinking "Now this ascetic, walking up and down here, did not think of trade and such work; surely he thought only of his own welfare, methinks" - with a gladdened mind, having ascended the walking path, having gone with widely scattered thoughts put far away, having sat down on a stone-slab, having become fully focused, having entered the hermitage, seeing with insight, having attained the knowledge of individual enlightenment, by the former method, when asked about the meditation subject by the chaplain, seated in the sky, he spoke this verse.

Therein, "deer" means there are two kinds of deer - the eṇi deer and the pasada deer. But further, this is a designation for all forest-dwelling quadrupeds. But here the pasada deer is intended, they say. "In the forest" means setting aside the village and the precincts of the village, the remainder is forest; but here the park is intended, therefore it is said to mean "in the park." "Just as" means in comparison. "Unfettered" means not bound by ropes, bonds and the like; by this he explains confident conduct. "Goes wherever it wishes for its food resort" means in whatever direction it wishes to go, in that direction it goes for its food resort. And this too was said by the Blessed One -

"Just as, monks, a forest deer, roaming in the forest wilds, goes confidently, stands confidently, sits down confidently, lies down confidently. What is the reason for this? He has gone beyond the range of the huntsman, monks. Just so, monks, a monk, quite secluded from sensual pleasures, etc. he enters and dwells in the first meditative absorption. This is called, monks, a monk who has made an end of Māra, who, having destroyed his track, has gone beyond the sight of the Evil One" - in detail.

"Freedom" means living according to one's own will, or not being dependent on others; this is what is meant - just as a deer in the forest, unfettered, goes wherever it wishes for its food resort, so when indeed might I too, having cut the bondage of craving, go thus. A wise, intelligent man, seeing freedom, wanders alone.

The explanation of the deer and forest verse is finished.

96. "There is calling out" - what is the origin? It is said that during the time of the great state room of the king of Bārāṇasī, the councillors approached. Among them, one councillor requested him to go aside, saying "Sire, there is something to be heard." He, having risen from his seat, went. Again one requested him while he was seated at the great state room, one while seated on an elephant's back, one while seated on horseback, one while seated in a golden chariot, one requested him while he was going to the pleasure grove having sat in a palanquin. The king, having descended from that, went. Another requested him while he was going on a journey through the country; having heard his word too, having dismounted from the elephant's back, he went aside. Thus he, having become disenchanted with them, went forth. The councillors grow in supremacy. Among them, one, having gone, said to the king - "Give me such and such a province, great king." The king says "Such and such a person consumes that." He, not heeding the king's word, saying "I shall go and take that province and consume it," having gone there, having made a dispute, again both came to the presence of the king and report each other's faults. The king, having seen the danger in their greed, thinking "It is not possible to please these," seeing with insight, realised individual enlightenment. He spoke this inspired utterance by the former method.

Its meaning is - For one standing among companions, at the home termed the midday rest, at the place termed the great state room, while going termed the going to the pleasure grove, and while wandering termed the journey through the country, there is calling out in such and such ways by the method beginning with "Listen to this of mine, give me this"; therefore I, having become disgusted therewith, seeing that going forth which is practised by noble persons, of many benefits, of absolute happiness, yet even so not longed for by all bad persons overcome by greed - seeing that uncoveted freedom through not being under the control of others and through the power of the capable individual, having undertaken insight, gradually I have attained individual enlightenment. The remainder is just by the method already stated.

The explanation of the addressing verse is finished.

97. "Amusement and delight" - what is the origin? In Bārāṇasī, it is said, there was a king named Brahmadatta who had an only son. That only son of his was dear, agreeable, and dear as life; the king went about taking his little son with him in all postures. One day, going to the park, he went leaving him behind. The boy too died on that very day from an illness that had arisen. The ministers, thinking "Through affection for his son, even the king's heart might burst," cremated him without even informing the king. The king, intoxicated by the tipsiness of liquor in the park, did not even remember his son, and likewise on the second day too, during the times of bathing and eating. Then, having eaten, while seated, having remembered, he said: "Bring my son to me." They reported that news to him by a suitable arrangement. Thereupon, overcome by sorrow, while seated, he wisely attended in mind thus - "When this exists, that comes to be; from the arising of this, that arises." Thus, gradually meditating on dependent origination in forward and reverse order, he realised individual enlightenment. The remainder is exactly the same as what was said in the explanation of the verse on association, except for the explanation of the meaning of the verse.

But the explanation of the meaning - "Amusement" means sport. That is twofold: bodily and verbal. Therein, bodily means they play with elephants, with horses, with chariots, with bows, with sword-hilts, and so on. Verbal means singing, reciting verses, mouth-drumming, kettle-drumming, and so on. "Delight" means delight in the five types of sensual pleasure. "Extensive" means pervading the entire individual existence by reaching as far as the bone marrow. The remainder is well-known. And the connection and linking here too should be understood according to the method stated for the verse on association, and so also beyond that for all.

The explanation of the play and delight verse is finished.

98. "Belonging to the four directions" - what is the origin? In the past, it is said, in the Dispensation of the Blessed One Kassapa, five aspirants for individual enlightenment, having gone forth, having fulfilled the going-and-returning duty for twenty thousand years, were reborn in the heavenly world. Having passed away from there, their eldest became king of Bārāṇasī, the rest were ordinary kings. All four of them, having taken up a meditation subject, having abandoned the kingdom, having gone forth, having become Individually Enlightened Ones in due course, dwelling at the Nandamūlaka cave, one day, having emerged from the attainment, in the manner stated in the Bamboo Sprout verse, having reflected upon and known their own action and their companion, they seek an opportunity to show an object by means of a device to the king of Bārāṇasī. And that king three times during the night becomes agitated, frightened lets out a cry of distress, and runs about on the great flat roof. Even when asked by the chaplain, who had risen at an early hour before sunrise, about sleeping happily, he said "How could there be happiness for me, teacher?" and reported all that incident. The chaplain too, having thought "This disease cannot be removed by any medical treatment such as emetics and purgatives, but a means of feeding has arisen for me," having thoroughly alarmed the king saying "This is an advanced sign of loss of kingdom, danger to life, and so on, great king," for the purpose of its appeasement, he instigated him in the performance of a sacrifice: "Having given so many and so many elephants, horses, chariots, and so on, and gold and money as an offering, a sacrifice should be performed."

Thereupon the Individually Enlightened Ones, having seen many thousands of living beings being gathered together for the purpose of the sacrifice, thinking "When this deed is done, he will be difficult to enlighten; come, let us go beforehand and see him," having come in the manner stated in the Bamboo Sprout verse, walking for almsfood, they went in succession through the royal courtyard. The king, standing at the window, looking at the royal courtyard, saw them, and together with the very seeing of them, affection arose in him. Thereupon, having summoned them, having had them sit on seats prepared on the flat roof, having fed them carefully, when they had finished their meal, he asked "Who are you?" "We, great king, are named 'belonging to the four directions.'" "Venerable sirs, what is the meaning of 'belonging to the four directions'?" "In the four directions, anywhere, from any quarter, there is neither fear nor terror of the mind for us, great king." "Venerable sirs, why does that fear not exist for you?" "We, great king, develop friendliness, we develop compassion, we develop altruistic joy, we develop equanimity. Therefore that fear does not exist for us." Having said this, having risen from their seats, they went to their own dwelling place.

Thereupon the king thought - "These ascetics say 'through the development of friendliness and so on there is no fear,' but the brahmins praise the slaughter of many thousands of living beings. Whose word indeed is true?" Then this occurred to him - "The ascetics wash the impure with the pure, but the brahmins wash the impure with the impure. It is not possible indeed to wash the impure with the impure; only the word of those gone forth is true." He, by the method beginning with "May all beings be happy," having developed all four divine abidings beginning with friendliness, with a mind suffused with welfare, commanded the ministers - "Release all living beings, let them drink cool water, let them eat green grass, and let a cool breeze blow upon them." They did so.

Thereupon the king, thinking "By the word of good friends I am freed from evil action," seated right there, seeing with insight, realised individual enlightenment. And when the ministers at mealtime said "Eat, great king, it is time," having said everything by the former method "I am not a king," he spoke this verse as an inspired utterance and declaration.

Therein, "belonging to the four directions" means one who dwells at ease in the four directions; or by the method beginning with "he dwells having pervaded one direction," the four directions pervaded by the development of the divine abidings exist for him, thus he is one belonging to the four directions. "Non-impinging" means he is not struck by fear anywhere in those four directions with regard to beings or activities. "Being content" means one who is content by way of the twelvefold contentment. "With whatsoever" means with requisites high and low. "Enduring dangers, unafraid" - here, they afflict body and mind, or they diminish their success, or they lie dependent on those, thus they are "dangers"; this is a designation for bodily and mental calamities, both external ones such as lions, tigers, and so on, and internal ones such as sensual desire and so on. He overcomes those dangers by the patience of endurance and by qualities such as energy and so on, thus "enduring dangers." "Unafraid" through the absence of fear that causes rigidity. What is meant? Just as those four ascetics, thus being content with whatsoever requisite, here established in contentment which is the proximate cause for practice, belonging to the four directions through the development of friendliness and so on in the four directions, and non-impinging through the absence of fear of being struck with regard to beings and activities. He, because of belonging to the four directions, endures dangers of the aforementioned kind, and because of being non-impinging, is unafraid - thus, having seen the quality of practice, having proceeded wisely, I have attained individual enlightenment. Or alternatively, having known "being content with whatsoever like those ascetics, one becomes belonging to the four directions in the manner already stated," thus aspiring to the state of belonging to the four directions, having proceeded wisely, I have attained it. Therefore, another too, aspiring to such a state, through belonging to the four directions enduring dangers, and through non-impingement being unafraid, one should wander alone, like a rhinoceros horn. The remainder is just by the method already stated.

The explanation of the four directions verse is finished.

99. "Hard to support" - what is the origin? It is said that the queen-consort of the king of Bārāṇasī died. Thereupon, when the days of mourning had passed, one day the ministers requested: "For kings, in those various duties, a queen-consort is inevitably to be desired; it would be good if the Sire would bring another queen also." The king said: "If so, my good fellows, see to it." They, searching, found that in a neighbouring kingdom the king had died, his queen was governing the kingdom, and she was pregnant; the ministers, having known "This one is suitable for the king," requested her. She said: "A pregnant woman is indeed disagreeable to people. If you would wait until I give birth, that would be good. If not, seek another." They reported this matter to the king also. The king said: "Even if she is pregnant, bring her." They brought her. The king, having consecrated her, gave her all the queen's privileges, and he treats her attendants kindly with various presents. She in due time gave birth to a son. The king dwelt with him in all postures, placing him on his lap and on his chest, as if he were his own son. Then the queen's attendants thought - "The king treats him with very great kindness, he places excessive trust in the boy; come, let us cause a rift between them."

Thereupon they said to the boy - "You, dear child, are the son of our king, not of this king. Do not place trust here." Then the boy, even when being called by the king "Come, son," even when being pulled by the hand, did not cling to the king as before. The king, investigating "What is the reason?", having known the circumstances, having become disgusted, thinking "These, even though treated kindly by me, are of contrary conduct indeed," abandoned the kingdom and went forth. Thinking "The king has gone forth," many ministers and attendants also went forth. Even though the king had gone forth together with his retinue, people bring superior requisites; the king had the superior requisites distributed according to seniority. Therein, those who receive the good things are satisfied. The others grumble: "We, while sweeping the residential cells and so on, do all duties, yet we receive coarse food and worn-out cloth." He, having known that too, thinking "These, even when it is being given according to seniority, grumble; oh, this assembly is hard to support," taking his bowl and robe, alone, having entered the forest, having undertaken insight, realised individual enlightenment. And when asked about his meditation subject by those who came there, he spoke this verse. That is obvious indeed in meaning. But this is the connection - some gone forth are hard to support, those who are overpowered by discontent, and also householders dwelling at home are of such a kind indeed. Loathing this state of being hard to support, having undertaken insight, I have attained thus. The remainder should be understood by the former method.

The explanation of the difficult to manage verse is finished.

100. "Having laid aside" - what is the origin? In Bārāṇasī, it is said, a king named Cātumāsika Brahmadatta went to the pleasure grove in the first month of summer. There, having seen a coral tree covered with dense blue leaves in a delightful piece of ground, having said "Prepare my bed at the foot of the coral tree," having played in the pleasure grove, in the evening time he made his sleeping place there. Again, in the middle month of summer, he went to the pleasure grove. At that time the coral tree was in bloom; then too he did likewise. Again too, in the last month of summer, he went. At that time the coral tree, with its leaves fallen, was like a dry tree; then too the king, without even seeing that tree, out of former familiarity, commanded his sleeping place right there. The ministers, even though knowing, by the king's command prepared the bed there. He, having played in the pleasure grove, in the evening time, while making his sleeping place there, seeing that tree, said: "Alas, this one formerly, covered with leaves, was lovely to behold, as if made of gems. Then, with flowers resembling coral sprouts placed among the gem-coloured branches, it was resplendent to behold. And the piece of ground beneath it, strewn with sand resembling a net of pearls, covered with flowers released from their bonds, was as if spread with a red woollen blanket. That one today stands like a dry tree, with only bare branches remaining. Alas, the coral tree is afflicted by ageing!" Having thought thus, he obtained the perception of impermanence, thinking: "If even what is not clung-to is destroyed by that ageing, how much more so what is clung-to." Following that very course, seeing with insight all activities as suffering and as non-self, aspiring "Oh, may I too become like a coral tree with fallen leaves, rid of the characteristics of a layman," gradually, lying on his right side on that very bed, having seen with insight, he realised individual enlightenment. Thereupon, at the time for departure, when the ministers said "It is time to go, sire," having said "I am not a king" and so on, by the former method he spoke this verse.