Apadana3.2

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Apadana 3 Part - 2 : Prominent Theras (Enlightened Disciples)

                                                                                 Commentary

On

Visuddhajana-Vilāsinī

APADĀNA AŢŢHAKATHĀ

Portion II

Translated into English by

U Lu Pe Win

NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA

Adoration be to that Glorious One, the

Worthy Self-enlightened Buddha.

Therāpadāna

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2.Sīhāsaniyavagga

Chapter on lion-throne

11. Commentary on the Biography of the Thera, the donor of Sīhāsana.

Nibbute lokanāthamhi, when the world protector passed into nibbāna; thus, began the biography of the thera Sīhāsanadāyaka. This one also, having done devoted service towards former Buddhas, accumulating meritorious deeds in this and that existence, was reborn in a certain family, endowed with pious faith and prosperous wealth, at the time of the Glorious One Siddhattha. When the Glorious one was alive, he dwelt in the divine world and when the Glorious one passed away into nibbāna, he sprang up as human being, and on reaching the age of intelligence, he saw the shrine of corporeal relics of the Glorious One, and bethought thus:- "Alas! My misfortune; I did not arrive well in time during the life time of the Glorious One". He made his mind pleased with piety towards the shrine, became delighted in mind, had a lion-seat to serve as the dhamma-preacher's seat, similar to one created by divine-beings, made of all kinds of gems, made, and offered it in honour as if to a living Buddha. The structure above it also he caused to be built like a celestial mansion; he had a foot-rest and a foot-stool also made. Having thus offered many a variety of such offering as lighted lamps, incense, flowers, perfumes, and so on, throughout his life, he passed away thence and was reborn in the divine world. Having enjoyed heavenly bliss subsequently now and then in the six sensual heavens and having experienced, among human beings, the prosperity of a world-king, many a time, and having also enjoyed the prosperity of regional sovereignty for incalculable occasions, he became a monk in the dispensation of the Glorious One Kassapa, performed the duties of righteous monks, and wandering round his rounds of rebirth, in this hither interval, among divine and human-beings, was reborn in a certain family, endowed with wealth at the time of the appearance of this Buddha. on attaining the age of intelligence, he listened to the preaching of the truth (dhamma) by the Master, properly gained pious faith, renounced the world to become a monk, received the full-fledged ordination, upasampadā, took mental exercise (kammaţţhāna), and striving and exerting, attained arahatship not long after even.

1. Thus, having attained the fruition of arahatship, he remembered his own former deeds, roused up his mental pleasure and uttered a stanza, beginning with nibute Lokanathamhi in order to make manifest his deeds done previously. There He is the main protector of the world; thus he is Lokanātha (world protector); the Lord of the three worlds; thus, is the meaning. When the world-protector Siddhattha passed away into nibbāna; thus, is the connection. Vitthārite pāvacane, when Buddha's words are said in extensio, when the three piţakas are spread out and made manifest; thus, is the meaning. Bāhujaññamhi sāsane (when there is dispensation in many men) when the instruction of Buddha, which constitutes three types of training (sikkhā), taken together are known and achieved by many men reckoned as many a hundred thousand crores of cankerless arahats; thus, is the meaning.

2-3. Pasannacitto sumaņo, being of pleasantly pious heart and good mind, then I did not properly arrive in time during the life-time of Buddha, but on his having passed away into nibbāna, I passed away from the divine world and having sprung up in the human world I saw the shrine of corporeal relics of that Glorious one. I became pleasantly pious-minded, with my mind associated with pious faith, and good heart, and said to myself: "Indeed! My coming is good coming". Being abundantly possessed of well-arisen clear faith, I considered thus: "For the achievement of nibbāna, it is proper for me to do a meritorious deed", and made a lion-seat adorned it even with such precious articles as gold of gold, gems and so on, in dedication to the Glorious One, near the shrine of the Glorious one. I had foot-stool also made for placing His feet when seated there. For the purpose of protecting the lion-seat from being wet I had a house built over it. Therefore, it has been stated: "Sīhāsanamakāsaham  gharam tattha akāsaham, I made a lion-seat :P: I built a house there". Tena cittapasādena (with that mental pleasure of piety) by me a lion-seat was made for the Glorious One as if He were alive, and piously pleased with it; Tusitam upapajjaham, (I approached Tusita) I was reborn in Tusita divine mansion; thus, is the meaning.

4. Āyāmena catubbisā, twenty four in length, Vitthārena, in width; asi (was) when I was reborn there after becoming a divine-being, on account of meritorious deed well done, there sprang up and became apparent a mansion, twenty four yojanas in length and height and fourteen yojanas across, in width, immediately, at the very moment I was reborn there; thus, is the meaning. The rest is but easily comprehensible.

9. Catunnavute ito kappe ( ninety four aeons ago) ninety four aeons (kappa) from this aeon (kappa); akarim (I did) whatever deed I did, then from that time onwards, owing to the strength of my merit, i do not remember any evil destiny; I have never before experienced any misery; thus, is the meaning.

10. Tesattatimhito kappe (seventy three aeons ago) in the seventythird aeon (kappa), from this aeon (kappa); Indanāma tayo janā (three men named Inda) three world-kings named Inda; in one aeon (kappa), in three rebirths, he became a world king, Inda, by name; thus, is the meaning. Dvesattatimhito kappe (seventytwo aeons ago) seventytwo kappas from now; three men named Sumaņa became world-kings thrice.

11. Samasattatito kappe (evenly seventy aeons ago) neither less nor more than seventy aeons (kappas) from this present aeon (kappa); Varuņanāmakā cakkavattirājāno (world-kings named Varaņā) three world-kings known by such a name as Varuņa, endowed with wheel-gem were rulers in the four islands; thus is the meaning.

The Commentary on the biography of the thera Sīhāsanadāyaka has ended.

12. Commentary on the Biography of the Thera Ekatthambhika

Stanzas starting with Siddhatthassa Bhagavato is the biography of the venerable thera, the donor of a pillar, Ekatthambha. This One also, having done devoted deeds of service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths, in this and that existence, was reborn in the family of a certain household endowed with prosperous wealth, to become a forest-worker at the time of the Glorious One, Siddhattha. At that time, all piously faithful and pleasantly pious devotees were of one mind 9or common desire) thus: "Let us build a service (or attendant) hall for the Glorious One"; they entered the forest to procure and collect building material, met that devotee, and made their request thus:- "Give us a pillar". Having heard that matter, he said to them thus:- "You all need not worry". sent them all back, took a pillar complete with essence, showed the ;same to the Master, and gave it to them even. He became delighted on that very account, made the self-same gift as basis, did such other meritorious deeds as charitable offering and so on, and having passed away thence, was reborn in the world of divine beings; subsequently now and then, having enjoyed divine prosperity in the six sensual heavens, and after having enjoyed many a time, the prosperous bliss of chief-world-king among human-beings, and for innumerable periods of time, the prosperity of regional sovereignty, was reborn in a certain family, endowed with pious belief when this Buddha arose. having listened to the preaching of the truth (dhamma), in the presence of the Glorious One, together with his parents, he gained pious faith properly, renounced the world to become a monk, received the upasampadā ordination, took mental exercise (kammaţţhāna), and became an arahat, but before long, making himself wisely mindful.

13. Thus, having attained Arahatship, he came to remember his own former deeds, became delighted and uttered this stanza, starting with Siddhatthassa in order to make manifest the deeds done by him previously. There, Bhagavato 9to the Glorious One) to the self-enlightened Buddha Siddhattha endowed with glory; Mahāpūgagaņo (great gathering of guilds) a big collection of devotees; ahu, there was; thus, is the meaning. Saraņam gatā ca te Buddham (they went to Buddha as refuge also) those devotees, went, attended upon (or understood) as: "Buddha, the refuge"; Tathāgatam Saddahanti, (believed piously in the Master), they had the qualities of Buddha placed in their own continuity of consciousness; thus, is the meaning.

14. Sabbe sańgammna mantetvā, all came together and consulted, all of them assembled by coming together, consulted by making mutually know properly and having become of one and the same desire; māļam (hall) a service hall for the benefit of the Master; Kubbanti, make (build); thus, is the meaning. Out of the collection of building material, not obtaining a pillar (or post), brahāvane (in the large forest), they explore the thick forest; thus, is the connection.

15. Teham araññe disvāna, I having seen them in the forest, gaņam, group, upagamma, having approached, añjalim paggahetvāna, having raised my clasped hands, gaņam (group) tadā (then) having seen those devotees in the forest, I went near their collected group, made a combination of my ten fingers in a clasped hand on my head, and enquired of them, the collection of devotees, at that time, thus: "For what purpose have you all come to this forest?" Thus, is the connection.

16. Te (they) the devotees who possess moral precepts, me (by me) being asked by me viyākamsu, answered (spoke distinctively) thus: "We are desirous of building a hall, but a pillar (or post) has not been obtained by us"; thus, is the connection.

17. Mamam (to me) please give pillar to me; te, they, apposukkā (become unbothered) I told them that I would give it, I shall bring the pillar to the presence of the Master; my you all be free from worry as and when I brought the pillar; thus, is the connection.

24. Yam yam yonupapajjāmi (to whomever I would be born as this or that) whichever womb, whether divine or human, I would enter to be born; thus, is the meaning; Bhummaţţhe vā; (or stood on earth) ****(Pg.8.); in whatever divine world or human world; thus, is the meaning. The rest is but clear and easy.

The Commentary on the Biography of the thera Ekatthambhika, has ended.

13. Commentary on the Biography of Nanda Thera.

Stanzas, starting with Padumuttarassa Bhagavato constitute the biography of the venerable thera Nanda. This One also, having done devoted deeds of service towards former Buddhas, accumulating meritorious deeds conducive towards escape from the rounds of repeated rebirths (vaţţa), was reborn in a certain family, in the city of Hamsavatī at the time of the Glorious One Padumuttara. When he had come to the age of intelligence, he was listening to the preaching of the truth, (dhamma), in the presence of the Glorious one, when he saw the Master placing a certain bhikkhu in the topmost ranking position among those, where doors of senses (or controlling faculties) were well-guarded; wishing for that ranking position by himself he promoted a great charitable offering, comprising abundant gifts of honour to the Glorious One as well as to His clergy of monks and made his self-resolution thus:- "Venerable Sir! I would become such a disciple as this of a Buddha like unto you in future".

Beginning from that time onwards, he, wandering round his repeated rebirths among divine and human beings, became born as a big tortoise in a river named Dhammatāya, at the time of the Glorious One Atthadassī; the tortoise met one day, the Master who was standing on the shore to cross the river, and because it was desirous of sending the Glorious One across by itself, lay itself down at the base of Buddha's feet. The Master came to know about its intention and mounted its back. The tortoise became glad and delighted, cut across the stream with speed and sent Him to the further shore much quicker than normally. Saying words of thanks to the tortoise, the Glorious One preached about future prosperity and took His departure.

On account of that meritorious deed, the tortoise wandering round his rounds of repeated rebirths only in excellent existences, was reborn in the womb of mahāpajāpati Gotamā, the chief queen of the great king Suddhodana, in the city of kapilavatthu ;at the time of the appearance of this Buddha. On his naming day, they named him even as "Nanda", since he was born gladdening the congregation of relatives. At the time of his coming of age, the Glorious One, as He kept turning the excellent wheel of dhamma, making the world-uplift, in due course, went to Kapilavatthu, preached the birth-story of Vessantara as a sequel to the story of shower of lotus-rain (pokkharavassa), entered for alms-food on the second day, made His father established in the fruition of the first stage of sanctification or stream-winning (sotāpatti) by means of the stanza starting with: "Uttiţţhe nappamajjeyya (one should stand up, one should not be negligent)", went to the living apartments of the palace, made Mahapajāpati Gotamī became established in the fruition of the first stage and made the monarch become established in the fruition of the second stage of sanctification (sakadāgāmi), and on the third day, He entered for alms-food, when the coronation, ceremonial entry of the royal residence and marriage ceremony of prince nanda were being celebrated. The Master gave His bowl into the hand of prince Nanda, recited blessings (mańgala), and proceeded towards His monastery without taking back His bowl. Buddha made nanda prince, who came with Him to the monastery holding His bowl, a monk against the latter' wish, came to know that because of being made monk in that manner, the prince was oppressed by displeasure, and dispelled that displeasure of his by means of an artifice. The prince, reflecting wisely, established himself in spiritual insight (vipassanā), attained arahatship not long afterwards even. The next day, the thera approached the Glorious One and said thus:- "Venerable Sir! I release the Glorious One from this promise by which the Glorious One sponsored for me to properly obtain five hundred dove-footed divine-damsels." The Glorious one said in response thus:- "O Nanda! Since your mind has become free from cankers (āsava), unattached, by then I am released from this promise". Then the Glorious one, having come to know the state of his doors of senses (or controlling faculties) being distinguishedly well-guarded, placed him at the topmost position, because of his doors of senses (or controlling faculties) being well-guarded by pronouncing thus:- "O Bhikkhus! Among my disciples, bhikkhus whose doors of senses (or controlling faculties) are well-guarded this One is the chief, namely, this nanda", in order to publicise this quality. The thera, indeed saying to himself, thus: "I arrived at this chaos depending upon lack of self-control of senses, I shall properly keep it under my control", aroused his energy, provoked abundant sense of shame and fear from sin and because of having done devoted deeds of service there also reached the zenith of perfection in the control of his senses (or controlling faculties).

27. Having thus attained the topmost position (atadgga) he remembered his own former deeds, became delighted and spoke a stanza, starting with Padumuttarassa Bhagavato, in order to make manifest the deeds done by him previously. Vattham khomam mayā dinnam (the khoma garment offered by me) cloth produced in khoma kingdom; (absolutely) delicate cloth was offered by me with my pleasantly pious heart and abundantly respectful mind toward the Glorious One; thus, is the meaning. Sayambhussa (to the Self-dependent) to One who became by Himself only, born in the birth of noble (ariya); mahesino (of the Great Sage) He seeks and goes in search of great aggregating mass of moral precepts, concentration, wisdom, emancipation, and insight of knowledge of emancipation; thus, He is Mahesī, Great Sage; Khoma cloth was offered by me for the purpose of making robe for Mahesī Sayambhū, thus, is the connection.

28. Tam me Buddho viyākāsi, Buddha prophesied it for me; here tam is a word of ellipsis in the meaning of ownership; Buddha preached making manifest the fruition of charitable offering of mine, who was the donor of that piece of cloth; thus, is the meaning. Jalajuttamanāmako (named Jalaja-uttama) the most excellent aquatic product, named Padumuttara, the most superior lotus; the reading is ;- "Jalaruttamanāyako", also; to Him who was the main and most excellent leader of shining divine beings and brahmā; thus, is the meaning. iminā vatthadānena (because of this offering of cloth) as a result of this offering of cloth; hemavaņņo (gold colour) your will become golden in complexion in future.

29. Dve sampattim anubhotvā (having enjoyed two kinds of prosperity) having experienced two kinds of prosperity reckoned as divine and human; Kusalamūlehi codito (urged by foundations of merit) being urged and sent by shares of merit and details of good deeds; as if sent by saying: "By means of this merit, you should be born in the family of the Master"; thus, is the meaning. Buddha prophesied thus: "You will become the youngest brother of Gotama, the Glorious One; thus, is the connection.

30. Rāgaratto sukhasīlo (stained by lust and used to comfort) stained by and clung to desires of depravity, being by nature of enjoying physical and mental comfort; kāmesu gedhamāyuto (harnessed with craving for pleasure) yoked and harnessed with craving (taņhā) reckoned as eager desire (gedha) for material pleasures of senses; thus, is the meaning. Buddhena codito santo, tadā tvam, at that time, you being urged by Buddha, since you were greedy over sensual pleasures; tadā (then) therefore, you being urged by Gotama Buddha, your own brother and egged on to renounce for becoming a monk, you will become a monk in His presence; thus, is the connection.

31. Pabbajitvāna tvam tattha (having become a monk there) you would become a monk in that dispensation of Gotama, the Glorious One; kusalamūlena (with the root of good deeds) with the structure of merit which had become (deeply) rooted; codito (incited) harnessed with developing meditation (bhāvanā); sabbāsave (all cankers) the entire flow of passions; pariññāva (having known all-round), having known and forsaken; nibbāvissasi (you will get your fires blown out) be healthy and free from pain (dukkha) you will make yourself attain the invisible; you will go to the state without designation (or state of non-manifestation, paņņatika); thus, is the meaning.

32. Satakappasahassamhi, in the period of a hundred thousand aeons, there were four world-kings named Ceļa formerly in the hundred thousandth aeon (kappa) counting from this aeon (kappa); thus, is the meaning. Saţţhikappasahassāni, sixtythousand aeons, there were in four births, four people who became world kings named Upacela, under one single aeon (Kappa), having gone beyond a thousand as well as sixty aeons (kappa); thus, is the meaning.

33. Pañcakappasahassamhi, in the five thousand aeons, catudīpamhi issarā (reigning sovereigns in the four islands) four people who were world-kings named Cela, endowed and replete with seven; gems became separately the main reigning sovereigns in the four islands, reckoned as Jambudīpa, the Eugenia-tree island, Aparagoyānas, another cow-conveyance island, Uttara-kuru, the north Kuru island and Pubbavideha, the east Videha island; thus, is the meaning. The rest is but in the manner as has been said.

The Commentary on the Biography of the Thera Nanda has ended.

14. Commentary on Biography of the Thera Cūļapantha

Stanzas starting with Padumuttaro nāme Jino, constitute the biography of the venerable thera Cūļapantha. This one also, having done devoted deeds of service towards former Buddhas and accumulating meritorious deeds conducive towards escape from rounds of rebirths (vaţţa), (became) at the time of the Glorious One Padumuttara; (whatever should be said here by way of an anecdote, that has but been told in the story of mahāpanthaka in the eighth nipāta. This however, is the distinction:- The thera mahāpanthaka, having attained arahatship, spent his time enjoying the bliss of prosperity of his fruition, phalasamāpatti, and considered thus: "How, indeed, shall I be able to properly establish Cūļapanthaka also in this bliss?" He approached his own uncle the wealthy banker, and said thus: "If the great banker approves (or agrees), I shall make Cūļapanthaka a monk". The response was:- "Venerable Sir! Do make him a monk". The thera made him a monk. Having become well established in the ten moral precepts, he was not able to learn in four months, in trying to acquire the following stanza in the presence of his elder brother:-

            “          Just like the well-scented kokanada lotus flower would become bloomful and profusely perfumed early in the morning, behold Buddha shining clearly like unto the blazing sun in the sky.”

Though he learnt it, the stanza did not linger in his heart. Then mahāpanthaka said to him thus: "O Cūļapanthaka! you do not deserve to be in this dispensation; you are not able to take in a single stanza even in four months; how are you going to make yourself attain the top in doing the duties of a monk, however; you should get away from here". Thus, having been dismissed by the thera, he stood weeping near the door-post.

At that time also the Master was residing at the Jīvakamma forest. Then Jīvaka sent his man thus: "You should go and invite the Master together with five hundred bhikkhus". On that occasion also the venerable mahāpanthaka was One who had to assign (or determine) meals of the clergy. When told to accept meal for five hundred bhikkhus, he replied thus:- "Leaving aside Cūļapanthaka, I accept for others". Having heard about it, Cūļapanthaka became all the more dejected. The Master, came to know of his mental fatigue, said to Himself thus:- "By means of a strategem made by me Cūļapanthaka will be enlightened", showed Himself at a place not far from him and asked thus: "O Panthaka! Why do you weep?" He replied thus! "Venerable Sir! My elder brother has dismissed me". Saying thus: "Panthaka! Do not worry; your monkhood is in my dispensation; come, catch hold of this and make this idea in your mind as "Taking dust, carrying dust," and gave him a piece of clean cloth after having specially created the same, by means of His magical powers. Cūļapanthaka sat himself down wiping his hand with the piece of cloth given by the Master saying "Taking dust carrying dust". When he kept on wiping with it, the cloth became naturally dirty; on wiping again it became like a piece of wiping cloth of a rice-cooking pot. Because of all-round maturity of his knowledge, he considered thus: "This piece of cloth was all round pure; (or clean) originally; owing to this grasping body it has become changed to another condition of being dirty; therefore, just as this also is impermanent, so also is my mind". He had the idea of exhaustion and destruction established in his mind, provoked jhānas on that self-same sign, made it the basis of jhāna, had spiritual insight established, and attained arahatship together with analytical knowledge. As and when he attained arahatship, there came to him higher knowledge as well as knowledge of the three piţakas.

The Master went together with five hundred less by one bhikkhus to the residence of Jīvaka and sat himself down on the seat prepared for Him. Cūļapanthaka, however, did not go because of the fact that there was no acceptance for his meal. Jīvaka began to offer rice-gruel. The Master closed his bowl with his hand. On being asked: "Venerable Sir! Why do you not take it", Buddha answered saying: "O Jīvaka! A bhikkhu is in the monastery". Jīvaka sent his man saying; "Look here! You should go to the monastery and come back bringing the seated lord". Cūļapanthaka also kept himself seated, having created a thousand bhikkhus, not resembling one another both in form and action. That man, having, seen the state of many bhikkhus in the monastery went back and told Jīvaka thus: "Besides this bhikkhu-member of the clergy, the concourse of bhikkhus in the monastery are many more; i do not know the lord who should be requested to come away to you". Jīvaka asked the Master thus: "venerable Sir! What is the name of the bhikkhu who was seated in the monastery?" Buddha said: "O Jīvaka! The bhikkhu is named Cūļapanthaka". Jīvaka instructed his man thus: "Look here! You should go, ask saying 'which is the bhikkhu Cūļapanthaka by name?' and bring him". The man went to the monastery and asked thus:- "Venerable Sir! Which is the Bhikkhu Cūļapanthaka, by name?" All the thousand bhikkhus also spoke in unison thus: "I am Cūļapanthaka; I am Cūļapanthaka". The man came back again and informed about that matter to Jīvaka. Because of the fact that Jīvaka had properly penetrated into the noble truths, he came to know methodically thus: "Methinks the lord is the possessor of magical powers", and said to his man thus: "My man! you should go, the first to speak is but the lord himself; tell him thus: 'The Master sends for you', and catch hold of the border of his robe". The man went to the monastery and did in the wise. Then and there the created bhikkhus disappeared. The man took the thera and went back.

The Master at that moment accepted the rice gruel as well as such varieties of meal as hard food and so on. When He had done the duty of eating His meal, the Glorious One ordered the venerable Cūļapanthaka thus: "You should perform the act of thanks-giving". The thera did the deed of thanks-giving seizing the opportunity of the Master's desire, stirring up the baskets of Buddha's preachings as if churning the big ocean holding Sineru as a churning stick. When Dasabala went back to the monastery after having done the duty of eating His meal, this topic of discussion arose in the hall of dhamma, namely: "Wonderful is the power of Buddhas that, namely, in spite of the fact that although Cūļapanthaka was not able to assimilate a single stanza in four months, he performed high magical powers in this manner momentarily and nimbly". In that wise, indeed, seated in the residence of Jīvaka, the Glorious One came to know thus: "The mind of Cūļapanthaka well-composed in this way, his spiritual insight had properly entered upon the path of progress, while still sitting even as He was, he showed His own self and said: "O Panthaka! Not only this piece of cloth gets dirty, and becomes mixed up consequently with dust, but also from here, there exists dust, self-corruption with depravity in the discipline of the noble". The Master uttered these three stanzas in order to show it thus:-

            “          Lust (rāga), is dust (raja) but not ordinary particles of dust 'renu'; dust (raja) is the metaphor for lust (rāga). Those bhikkhus live having forsaken this dust (raja), in the dispensation of One who is devoid of dust.”

            “          Hatred (dosa), is dust (raja) :P: in the dispensation of One who is devoid of dust.”

            “          Delusion (moha), is dust (raja) :P: in the dispensation of One who is devoid of dust.”

At the all-round end of the stanza, Cūļapanthaka attained arahatship together with the analytical knowledge. Thus was the conversation of bhikkhus in the assembly hall of dhamma. The Master, having come to hear about the conversation of those bhikkhus came, sat Himself down on the Buddha's seat, enquired of the bhikkhus as to what they were talking about and on being told that they were discussing over Cūļapanthaka explained to them thus:- "O monks! Sticking to my advice, now, the transcendental (or supermundane) heritage has been obtained by Cūļapanthaka; formerly, however, worldly (or mundane) inheritance was gained by him", and on being requested, preached the birth-story of Cūļaseţţhi. Subsequently, the Master, who was seated, surrounded by a collection of noble disciples on the seat of Dhamma, placed Cūļapanthaka at the topmost ranking position among bhikkhus who could create specially mind-made bodies as well as who were clever in devolving their minds.

35. Having gained the topmost position, in this manner, Cūļapanthaka thera remembered his own former deeds and uttered a stanza, beginning with Padumuttaro nāmo Jino, in order to make manifest his deeds done previously by way of his zest and delight. There, the first two feet of the stanza is but the same in meaning as aforesaid. Gaņamhā vūpakaţţho so. (He who had secluded Himself from the crowd), that Master, Padumuttara, by name, secluded Himself from the big collection of bhikkhus, many in number, became separate and gone towards solitude; tadā (at that time) when I was a hermit; Himavante (in Himavanta) near the Himalaya hill; vasi (lived) took up his abode, he lived with four kinds of postures (or deportments) thus, is the meaning.

36. Ahampi :P: tadā, I also :P: (then) as and when that Glorious One approached and dwelt at Himavanta, I also made my hermitage near Himavante; ā, (up to) from all sides; here dangers, reckoned as physical and mental oppressions, came to a stop; thus, is essama (hermitage) the name gained; in such a forest-swelling as this I lived; thus, is the connection. Aciragatam Mahāvīra; the great hero who had soon come, the great possessor of exertion who had come before long; Lokanāyakam (Leader of the world) he went near that main Glorious One; thus, is the connection. He approached at the very moment of His arrival; thus, is the meaning.

37. Pupphacchattam gahetvāna, approaching in this manner, after having caught hold of an umbrella made of flowers, covered with such flowers as red and white lotus flowers and so on; narāsabham, (the most excellent of men) Upagacchim (I approached) I had gone near, thus, is the meaning. Samādhim samāpajjantam, having well entered upon mental concentration, I made an obstruction to Him who was seated absorbed in his process of Jhāna concentration. Thus, is the connection.

38. Ubhohatthehi paggayha (having lifted up with both hands) after having lifted up that well-prepared flower umbrella with both hands, I offered it to the Glorious One, thus, is the connection. Paţiggahesi (accepted) the Glorious One Padumuttara accepted that flower umbrella offered by me; appreciated my reverence; thus, is the meaning.

41. Satapattachattam paggayha (having reverentially offered the hundred-petalled umbrella) the hermit offered me, having brought to me in respectful manner, a flower umbrella covered with red paduma lotus flowers of a hundred petals each by way of a hundred and a hundred petals in each and every lotus flower; thus, is the meaning. Tamaham kiţţayissāmi (I shall announce him) I shall proclaim and make manifest that hermit; thus, is the meaning. Bhāsato (speaking) listen to and make yourself mindful of my spoken words.

42. Pañcavīsatikappāni, for twenty five aeons (kappa), by virtue of this offering of flower umbrella, he will become sakka in the Tāvatimsa mansion twenty five times and will wield sovereignty; thus, is the connection. Catuttimsakkhattun ca, for thirty-four times; he will become world-king in the world of human beings.

43. Yam yam yonim (whichever womb), whichever birth among such wombs as human womb and so on; samsarati (undergoes round of rebirths) he goes and springs up, in this and that womb; abbhokāse (in open air), in an empty place; patiţţhantam (standing) either sitting or standing; dhārayissati (will bear), lotus flower will cover above him; thus, is the meaning.

45. Pakāsite pāvacane (when Buddha's preachings are made clear), when the whole of three piţakas are made manifest and brought to light, manussattam (humanhood), the birth as a human-being; labhissati (will gain), will be reborn; mano-mayamhi kāyamhi (in the body made of mind) born jhāna-mind; thus, made of mind; just as the mind turns out to be, so the body is made to happen; he does the course of mind; thus, is the meaning. In that body, made of mind, that hermit, Cūļapanthake by name, would spring up and become the most excellent and topmost; thus, is the meaning. The rest is but easy of comprehension because of having been said before (heţţhā) and because of being obvious.

52. Sarim kokanadam aham (I remembered the lotus flower), while wiping all round the piece of cloth created by the Glorious One, I remembered the lotus flower, kokanada paduma; thus, is the meaning. Tattha cittam vimucci me (there my mind became emancipated), my mind became unattached and thoroughly released in that lotus, kokanada paduma; thereafter I attained arahatship; thus, is the connection.

53. Sabbattha, everywhere; pāramin (perfection) gato (gone) in the bodies destined by mind and made by mind I attained all-round extreme limit; thus, is the connection; the rest is but in the manner, aforesaid.

The Commentary on the biography of Cūļapanthaka thera has ended.

15. Commentary on the Biography of the Thera Pilinda vaccha

The stanzas starting with: Nibbute lokanathamhi, constitute the biography of the thera Pilindavaccha. This One also, having done devoted deeds of service toward former Buddhas, accumulating meritorious deeds, conducive towards escape from rounds of rebirths (vaţţha), in this and that existence, was reborn in an abundantly wealthy family in the city of hamsavatī at the time of the Glorious One Padumuttara. Listening to the preaching of dhamma in the presence of the Master, in the manner aforesaid, noticed the Master placing a bhikkhu at the topmost ranking position because of his being loved and pleasing to the celestial beings, wished for that ranking position, did good deeds as long as he lived, and having passed away thence, and wandering round his rounds of rebirths amongst divine and human beings was reborn in the house of a family at the time of the Glorious One Sumdha. When the Glorious One entirely passed away into nibbāna, a shrine was set up in His honour, promoted a great charitable offering to the clergy, and having passed away hence, enjoyed both kinds of prosperity amongst divine and human beings, when no Buddha arose, became a world-king, got the big body of men properly established in the five precepts and made them bound for heaven. He was reborn in a brahmin family at Sāvatthi, even before the appearance of our Glorious One. They named him Pilinda Vaccha was his clan. Subsequently, he became known as Pilinda-Vaccha. In his rounds of rebirths, however, because of abundance of his remorse, he renounced the world to become a wandering ascetic, finished the study-course of super-science known as Cūļagandhāra, became a sky-wanderer as well as knower of others' mind and took up his proper residence at Rājagaha having attained to highest gain and highest fame.

Then, our Glorious One, having become duly self-enlightened Buddha, in due course, arrived at Rājagaha. From that time onward, due to Buddha's powerful influence, that super-science began to be inefficacious; it failed to do its own duty. He reflected thus: "This, indeed, however, has been heard by me, namely: The statement of teachers after teachers to this effect: "Wherever the super-science of major magical charm, Gandhāra, flourishes, there, minor magical science (cūļagandharavijjā) ceases to become efficacious; my magical science does no longer work well beginning from the time of the arrival, however, of the monk Gotama; undoubtedly, monk Gotama knows the major magical science (mahāgandhāravijjā); what if I were to attend upon Him and learn in His presence, that major magical science?". He approached the Glorious One and said these words:- "O Great monk! I am desirous of learning a certain science in your presence; please make an opportunity for me". The Glorious One replied: "On that account, indeed, you should become a monk in my presence". He became a monk thinking thus: "Monkhood is the preliminary action for studying science". The Glorious One preached the truth (dhamma), to him, and gave him mental exercise (Kammaţţhāna), commensurate with his conduct. Because he was endowed with the proper potentiality, he attained arahatship before long, after getting established in spiritual insight (vipassanā).

55. Whichever divine-beings born in heaven, after previous existence, however, they depending upon their owing of gratitude to him, which had well-risen abundantly, used to go attending upon the thera morning and evening. Therefore, the Glorious One placed him in the topmost state because of excessive love and endearment to that thera by the divinities, thus: "O Bhikkhus! Amongst my disciples, among bhikkhus loved by and endeared to the divine beings, this one is chief, namely: Pilindavaccha". Thus, having attained to the topmost rank, he remembered his own former deeds uttered a stanza starting with Nibbute Lokanāthamhi, in order to make manifest the deeds done by him previously by way of his zest and delight.

There, Lokanātha (world-leader), the main protector of the sensual world, form world and formless world; Sumedho (Good Wisdom); such kinds of knowledge as Omniscient knowledge, unrestricted knowledge and so on are said to be wisdom (medhā); or good, excellent wisdom to whom is that wisdom is Sumedho; Aggapuggala (chief personage) He is topmost as well as a personage. When that leader of the world, Sumedha, the chief personage had entered nibbāna by the all-round blowing out of aggregates (khandha); thus, is the connection. Pasannacitto sumano (clearly pious-minded and good hearted, with pious faith), I became clearly pious-minded and good hearted with delighted heart, towards that Glorious One, Sumdha; thūpapūjam (respectful offering to stūpa), I did honour of offering to the shrine, thus, is the meaning.

56. Ye ca khīņāsavā tattha (whoever were cankerless or canker free there), in that coming together, whoever were arahats, who were canker free and devoid of depravity; chaļabhiññā (six sorts of higher knowledge), endowed with six sorts of higher knowledge; mahiddhikā (of high magical power), are endowed with great magical powers; te (them), all the canker-free arahats; samānetvā, having brought together properly, samgha bhattam akāsim (I made meal for the clergy) I brought properly, with respect, all the canker-free arahats there and fed them (or catered) the meal that should be offered to the whole clergy; thus, is the meaning.

57. Upaţţhāko tadā ahu (at that time was attendant). at that time of my offering meal to the clergy, the attendant upon the Glorious One Sumedha, by name, was named Sumedha; thus, is the meaning. Anumodittha (congratulated), that disciple preached the benefit of my own reverential offering by way of thanks-giving; thus, is the meaning.

58. Tena cittappasādena (with that clearly pious mind), with that pleasingly pious mind which had arisen due to the deed of offering done to the shrine; upapajjim (I sprang up), I reached the celestial mansion in the world of divine-beings; thus, is the meaning. There, it has been stated thus: "I was born there". Chaļāsīti sahassāni (eightysix thousand) me ramimsu (made me joyous), in that mansion, eightysix thousand celestial nymphs made my mind get delighted; thus, is the connection.

59. Mameva anuvattanti (they turn out to be according to mine even) tā (they) sabbakāmehi (with all sensual pleasures) sadā (always), the celestial nymphs at all times, did according to my bidding and turned out to be according to my wish even in attending upon me with such heavenly pleasures of sense of material character as beauty of form and so on; thus, is the meaning. The rest is but easily comprehensible.

The Commentary on the Biography of the thera Pilindavaccha has ended.

16. Commentary on Biography of the Thera Rāhula (Son of Buddha)

Stanzas, starting with Padumuttara Bhagavato, constitute the biography of the venerable thera Rāhula. This One also, having done devoted deeds of service towards former excellent Conquerors, accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths (vaţţa), was reborn in the house of a family, at the time of the Glorious One, Padumuttara. After having attained the age of intelligence, as and when he listened to the preaching of dhamma by the master, he noticed the Glorious One, placing a bhikkhu, in the topmost position among those who had keen desire for discipline, and himself wishing for that ranking position, performed enormous quantity of such meritorious deeds as: cleaning the monastery, making it shine and so on, and made his self-resolution. Having passed away thence, he wandered about his rounds of repeated rebirths among divine and human beings, enjoyed the prosperity of both varieties, was reborn in the womb of queen Yasodhara, dependent upon our Bodhisatta at the time of the appearance of this Buddha, gained the name of Rāhula, and grew up with a large retinue of princely warriors (khattiya). His renunciation in detail has but come in the Khandhaka division of the Vinaya piţaka. He renounced the world, in the presence of the master, gained His advice by means of many a stanza of Sutta, became all round mature in knowledge, made himself mindful of spiritual insight and attained arahatship, he pondered properly upon his own proper attainment and making his achievement of arahatship (aññā) clear, he uttered four stanzas thus:-

            “          People know me thus: ‘Rāhula bhadda or venerable Rāhula is endowed with both even, namely: that I am the son of Buddha; that I have insight into the truths (dhamma); that my cankers had become exhausted, that there is no more next-existence; I am an arahat worthy of receiving dedicated offering (dakkhiņa); I am a three-fold super-scientist (tevijjā), who sees the deathless (amata). Sensual pleasures are dark and covered up with nets, roofed over with the roof of craving (taņhā); bound by the bonds of Māra, relative of negligence, like unto fishes at the mouth of fish-net.’ Having brushed away that sensual pleasure (kāma), I pulled out the craving (taņhā), together with its root, and I have become cool and with my fires well extinguished, having attained nibbāna.”

There, Ubhaye n'eva sampanno (endowed with both even) endowed with and possessed of both kinds of prosperity namely: prosperity of birth and prosperity of proper attainment; Rāhulabhaddo ti mam vidū (my fellow leaders of noble life know me well as "Rāhulabhaddha); indeed, having heard the message about his birth, Bodhisatta remarked thus: "Rāhu is born, bondage has sprung up"; due to these words spoken by Bodhisatta, the great king Suddhodaba took the name as "Rāhula". Beginning from there, having taken the very nomenclature spoken by the father, he said thus: "Rāhulabhaddo ti mam vidū, they know me as Rāhulabhadda". Bhadda, good, is but a word of praise. Subsequently, the Master placed him at the topmost position due to the condition of his desire for discipline, saying: "O Bhikkhus! Among my disciples of bhikkhus who are desirous of discipline, this One, namely, Rāhula is the chief".

68. having thus attained the topmost ranking position, he remembered his own former deed, became delighted in mind, and uttered a stanza starting with: "Padumuttarassa Bhagavato" in order to make manifest the deeds done by him previously. Sattabhūminhi pāsāde (in the palace of seven storeys). it produces pleasure and mental delight; thus, it is pāsāda (palace) in whichever palace there are seven storeys standing one above the other, that palace is one of seven-storeys; ādāsam santharim aham (I properly spread the mirror) having finished making a mirror-surface, I offered a proper spread to such a personage as the Glorious One, the eldest of the world; I spread properly and offered in His honour; thus, is the meaning.

69. Khīņāsavasahassehi (with a thousand canker-free arahats) all round mixed up with and surrounded by a thousand arahats; dvipadindo (the ruler of bipeds) upāgami (approached or reached) the Great Sage, the sovereign lord of all two-legged creatures, the big bull of man, arrived at and entered His fragrant chamber, together with them; thus, is the meaning.

70. Virocento gandhak utim (making the fragrant chamber radiant) Devadevo (divine divinity) the divine lord of divine-beings; Narāsabho (the big bull-man) the big-bull of men; abhāsatha (spoke) the Master, the eldest of men, sat Himself down in the midst of the clergy of bhikkhus and spoke (or recited) these stanzas of prophecy; thus, is the connection.

71. Yena yam jotitā seyyā (better brilliant than this) better shining, light-shedding and brilliant than this so-called palace built by the devotee; ādāscva (like a mirror) like unto the surface of a mirror made of copper mineral; santhata (proper-spread) having made even properly; tam (him) the devotee; kittayissāmi (I shall announce) I shall make manifest; thus, is the meaning. The rest is but easily comprehensible.

81. Aţhānametam yamtādi (this is such that it is out of place) tādi is one who is such that under whatsoever circumstances, he would naturally be unshaken amidst such diversities as desirables and undesirables; agāre (in the house) in the household life; ratim (joy) the state of attachment; ajjhagā (gone into) arrived; etam (this) this cause is out of place, not to be done, unreasonable; thus, is the meaning.

82. Nikkhamitvā agārasmā (having gone out of the house) having gone out the household life, and all-round discarded it like a tuft of grass; subbato (properly dutiful) well-disciplined, he will renounce the world and become a monk; Rāhulo nāma nāmena (known by the name of Rāhula) having heard the message about the birth of the prince sent by the great king Suddhodana, because of the name told by his father Siddhattha thus: "Rāhu (saturn) is born, a bondage has sprung up", he was named Rāhula; thus, is the meaning. It should be observed thus:- "Just as rāhu (saturn) king of titans, asurinda approaching goes by making dimming impurity to the light of the mansion of sun and moon, exactly in the same way he was born as if making interruption to my great renunciation and becoming a monk, etc." Arahā so bhavissati (he will become an arahat) he will become like you, endowed with sufficing qualification for arahatship, keenly devoted to development of spiritual insight and he will become a canker-free arahat; thus, is the meaning.

83. kikīva aņ̄dam rakkheyya (like a hen, which would look after her eggs) similar to the hen-bird looking after her seed-egg, one should look after his moral precept diligently; cāmarī viya vāladhi (the tail like yak) similar to cāmarī meeting death (or being ready to die) without pulling out its tail entangling amidst thorns for fear of breakage, in looking after its tail, one should look after his moral precepts without having broken it after sacrificing his life all round; nipako sīlasampanno (mature and endowed with moral precepts) maturity is said to be knowledge, endowed with that maturity is said to be knowledge, endowed with that maturity of knowledge, is nipaka (maturity) he will become endowed with moral precept because of looking after it by not causing it to reach the state of breakage and leakage; thus, that Glorious One made His prophesy in this manner. Having attained the fruition of arahatship in this way, he, seated one day on a secluded spot uttered this stanza starting with evam rakkhim mahāmuni: it is easy of comprehension.

The Commentary on the Biography of the thera Rāhula has ended.

17. Commentary on the Biography of the Thera Upasena, the son of Vańganta

Stanzas, starting with Padumuttaram Bhagavantam constitute the biography of the thera Upasena, son of Vańganta. This One also, having done devoted deeds of service towards former Buddhas, accumulating meritorious deeds, conducive towards escape from rounds of repeated rebirths (vaţţa), was reborn into the house of a family in the city of Hamsavatī at the time of the Glorious One Padumuttara, and on coming of age, went to the presence of the Master, listened to the preaching of the dhamma, when he noticed the Master placing a bhikkhu at the topmost position among those all pleasing bhikkhus; performed acts of service towards the master, wished for that ranking position did good deeds as long as he lived, wandered about his rounds of rebirths amongst divine and human-beings, and was reborn in the womb of the brahmin lady Rūpasārī, in Nālaka village, at the time of the appearance of this Buddha. His name was Upasena Tissa. On coming of age, he acquired the knowledge of the three vedas, listened to the dhamma in the presence of the Master, properly gained pious faith, renounced the world, got ordained as a monk and a year later, saying to himself: "I am going to make the realm of nobles (ariya) expand", made a son of a family a monk in his presence by ordination (upasampadā) and went together with him to the presence of the master. Having heard that his co-resident bhikkhu was he who had not yet lived a lent was reproached by the Master thus:- "O stupid fellow! You have, indeed, fallen back to abundance, exceedingly lightly". He said to himself thus: "Now, if I am blamed because of retinue by the Master, I shall make myself pleasing to the Master due to my very retinue even, however"; performed acts for development of spiritual insight (vipassanā) and attained arahatship but not long afterwards. having, however, become an arahat, he himself also, took upon himself by way of doing duty, all the austere practices (dhutańgadhamma); he made others also do the same for that purpose. because of that, the Glorious One placed him at the topmost position among all pleasing bhikkhus (samantapāsādika). On a subsequent occasion, when a quarrel arose at kosambī, when the clergy of bhikkhus also became broken into two sections, as and when he was asked by a bhikkhu, who was desirous of completely avoiding that quarrel thus: "At present, indeed, a quarrel has arisen; the clergy of bhikkhus also has become split in twain; how, indeed, am I to conduct myself properly?", he preached to that bhikkhu the proper performance beginning from residence in solitude. Thus the thera, in order to bring to light the state of his own proper performance likewise following the direction of giving advice to that bhikkhu, made manifest his having attained arahatship.

86. Having attained the topmost ranking position in this way, he uttered a stanza beginning with Padumuttaram Bhagavantam, making manifest his former deeds by way of becoming delighted. Pabhāramhinisīdantam (sitting on the slope) loaded, bent, inclined in front, thus, is pabbhāra (slope); seated on the natural mountain slope in the middle of the forest facilitating seclusion; naruttaman (the most excellent man) the Glorious One, Upagacchim (I approached) I went near; thus, is the meaning.

87. Kaņikārapupphamdisvā (seeing the yellow kaņikāra flower approaching in that manner), having seen the well-blooming yellow Kaņikāra flower at that place; Vante chetvāna' ham tadā (having cut then at their stalk) at that time of my seeing the Tathāgata, I cut off that flower at the stalk; alańkaritvā chattamhi (decorated it at the umbrella) covered the umbrella with that flower; Buddhassa abhiropayi (had it ride over Buddha) made it held above the head of Buddha, who was seated on the hill-slope; thus, is the meaning.

88. Piņ̄dapātañca pādāsim (I offered alms-food also) I offered and fed alms-food in a way to the Glorious One who was seated at the self-same place even; paramannam subhojanam (absolutely exalted meal and good soft food) most excellent nourishment, absolutely good food reckoned as good soft food; Buddhena navame tattha (there the ninth together with Buddha) in that secluded spot, together with Buddha the ninth, samaņe (monks) I fed eight bhikkhus who were canker-free and had made evil deeds cease; thus, is the meaning.

Yam vadanti sumedho (whatever wise people say) bhūripaññam (abundant wisdom) Sumedham (One of good knowledge) wise people say about this omniscient Buddha Gotama as of vast knowledge similar to earth, possessed of such knowledge as omniscience and so on and as having excellent wisdom and also that this Gotama will become well self-enlightened Buddha a hundred thousand aeons (kappa) from this aeon (kapa); thus is the connection. The rest is but easily comprehensible.

The Commentary on the Biography of the thera Upasena, son of Vańganta has ended.

18. Commentary on the Biography of the Thera Raţţhapāla

Stanzas starting with Padumuttarassa Bhagavato constitute the biography of the venerable thera Raţţhapāla. This venerable thera also, having done devoted deeds of service in former existences, accumulating meritorious deeds conducive towards escape from the rounds of existence, was reborn in a family of vastly wealthy householder, in the city of Hamsavatī, even before the appearance of the Glorious One, Padumuttara. Having come of age, he became established in household life with the lapse of his father and having seen his immeasurably immense wealth that had followed up his lineage shown by his worker in charge of his treasure house of gems, he considered thus: "So much of this heap of wealth, my father, grandfather, great grandfather and so on were not able to go taking along with themselves; however, it is proper, for me to go having taken them along with me, and offered a colossal charity to such needy people as destitutes and travellers, etc. Having approached a hermit who had gained higher knowledge (abhiññā) and being urged by him to become ruler of the divine world, he did meritorious deeds as long as he lived and having passed away thence, he was reborn in the divine-world, abided thee as long as his lifespan lasted, enjoying the bliss of heaven and having passed away thence, was reborn as the only son of a family which was capable of reconstructing the broken-down kingdom in the world of human-beings. On that occasion, the Glorious One Padumutara had arisen in the world, was turning the excellent wheel of dhamma, and making leadable living-beings attain the secure ground of destination reckoned as the big city of nibbāna. Then that son of the family, having reached, in due course, the age of intelligence, went one day together with devotees to the monastery, noticed the Master preaching the truth (dhamma), became clearly pious-minded and sat himself down at the all-round end of the audience.

On that occasion, however, the master placed a bhikkhu at the top position of those who had renounced the world and become monk out of pious faith. having noticed it he became pleasingly pious-minded offered a colossal charity to the Glorious One, surrounded by a hundred thousand bhikkhus for seven days and wished for that ranking position. The Master having seen the condition of accomplishment by him without interruption made his prophesy: "This one will become chief of monks of pious faith during the dispensation of self-enlightened Buddha, Gotama by name, in the time not yet come". Having paid his homage to the master as well as the clergy of bhikkhus, he rose up from his seat and took his departure. Having done meritorious deeds as long as he lived, he passed away thence, wandered round his rounds of rebirths, amongst divine and human beings, and at the time of the Glorious One Phussa, ninety two aeons (kappa) ago, when three sons of the king, the Master's three brothers from a different mother were attending upon the Master and were thus doing meritorious deeds, he performed the duties of their companion (or associate). Having thus accumulated much merit in his rounds of rebirth in excellent existences even, was reborn in the house of the banker Raţţhapāla, in the village of Thullakoţţhika, in the kingdom of Kuru, at the time of the appearance of this Buddha. His name was Raţţhapāla, consequent to his lineage, owing to his having been born in the family capable of reconstructing a broken-down kingdom. Growing up with a large retinue, he, in due course, attained the age of puberty, married properly to an appropriate wife by his parents, managed to get established properly on high reputation and properly enjoyed such prosperity as was similar to celestial bliss.

Then, the Glorious One, wandering about His district rounds, eventually arrived at Thullakoţţhika. Having heard about it, the son of the family, Raţţhapāla, approached the Master, listened to the truth (dhamma), in the presence of the Master, gained pious faith, became desirous of becoming a monk, underwent fasting by cutting off meal for seven days, made his parents give their approval with painful difficulty, approached the master, asked for monkhood, became a monk in the presence of a certain bhikkhu, under orders of the master, developed spiritual insight (vipassanā), performing his good deeds with wise mental awareness, and attained arahatship. Having, attained arahatship, he sought the permission of the master, went to Thullakoţţhika to see his parents, wandered about for alms-food from door to door successively (sapadāna), there, received stale boiled rice at the residence of his father, ate it as if it were an ambrosia (amata), agreed to the next-day meal on being invited by his father, ate his alms-meal at his father's house on the second day, when the properly dressed and decorated damsels of his former harem approached him and said to him thus: "Young Lord! What like, namely, are those celestial nymphs, because of whom you lead this chaste noble life?" and so on and when they began to do the act of luring him, he upset their intention and uttered these stanzas properly-connected with impermanence and so on, thus:-

            “          Behold this image made of mind, the sickly body propped up by itself afflicted with disease and many an intention, where permanent standing does not exist. Look at the physical form made variegated with gem and ear-rings; clad with bone and skin, it looks graceful together with clothings. Feet made red by lac, face besmeared with beauty-powder, are fit for deluded fools not for one who seeks the further shore. Hair cross-plaited with eight braids, eyes smeared with eye-ointment (or eye-paint) are fit for deluded fools but not for him in quest of the further shore of nibbāna. new minds resembling collyrium and decorated putrid body are fit for deluded fools, but not for him who is in quest of the further shore of nibbāna. The hunter set a snare, the net, the giver of ruin for a deer; while the deer-hunter is crying, let us go having eaten our food. The hunter's snare, the net, the giver of destruction to the deer, has been cut off; let us go having eaten our food while the deer hunter is in grief.”

Having uttered these stanzas, he soared up into the sky and sat himself down on the auspicious stone slab in the garden of the deer and antelopes of king korabya. It is said that the father of the thera had bolts (or cross-bars) given as fasteners at the seven door-posts (or gateways), and given instructions to the wrestlers (or porters, malla) thus:- "Do not give the chance of leaving to the thera; remove the yellow garments and let him wear white clothes". That was the reason why the thera went by air, through the sky. Then king Korabya, having heard about the fact that the thera was seated there, approached the latter, had conversation with him saying gladdening words of remembrance and asked thus:- "O Raţţhapāla! Here a man in becoming a monk, does so after having reached the state of loss (or destruction) due either to disease, or to old age or to loss of wealth and relatives; to you, however, not in the least even of any loss (or destruction) had ever occurred; why did you become a monk?" Then the thera preached to the king these four terse truths (uddesa dhamma), which he, the thera himself had been in the know, thus: "The world is being brought to an end, it is not constant; the world is without protection, without a protector; the world is without refuge, one would have to go abandoning everything; the world is deficient, discontented and enslaved by craving". Singing the song in consonance with his preaching, the thera uttered these stanzas:-

            “          I do see, in the world, men with wealth being deluded do not offer in charity the money they gained. Out of greed they make accumulation of wealth. They exceedingly wish for sensual pleasures still further all the more. A king having conquered the earth after fighting battles, holding sway over earth bounded by oceans, does not seem to be contented (or satisfied) with hither side of the ocean; he would wish for the ocean's other bank also.”

            “          The king as well as others constituting many men, without casting away craving (taņhā) approach death. Having become less in quantity, they abandon their body. Indeed, there does not exist contentment over (or satisfaction with) sensual pleasures in the world.”

            “          Relatives scatter (or dishevel) their hair and mourn over him and also say thus: ‘Oh! Alas! Fortunately we are not dead.’ Carrying him away after having the corpse wrapped up with clothes, brought together in a heap, they thereafter burn him.”

            “          He is burnt, being pierced by sharp pointed instruments, without his wealth but clothed in a single garment. When being dead, his relatives and friends or else his associates do not become his protective shelter.”

His heirs carry away his wealth; the creature,

however, goes according to his own deed; none

of his wealth whatsoever follows him being dead;

neither does his wealth and kingdom nor his

sons and wife.

Long life, one does not gain by means of

wealth; they cannot do away with old age

by means of their assets also; wisemen say

this indeed, that life is little, not ever

lasting, subject to vicissitudes. Prosperity

and adversity are subject to contact by touch;

the fool as well as the wise are likewise pervaded. Indeed, a fool lies down as if killed

by folly; the wise, however, on being pervaded

by touch does not shake (or tremble).

Therefore, indeed, wisdom (or knowledge) even

is better than wealth, it is by knowledge one

achieves accomplishment here. On account of

imperfection in (or lack of) knowledge, indeed,

in minor and major existences and due to delusion one does evil deeds.

having entered the rounds of repeated rebirths

(samsāra), successively, one goes towards the

womb as well as to another world; one who has

little knowledge of that, being credulous,

approaches the womb and the other world also.

Just as a thief who has been captured at the

opening of a break into the house made by

himself, the evil deed harasses the doer

himself, so also, in the same way, the evil

deed harasses, by means of the act done by

himself, the creature after death, in the other world.

Indeed! Sensual pleasures are variegated,

sweet and endearing (or delightful) to the

heart (or mind); they stir up the mind with

forms of various beauties; having seen dis     advantage in the strands of sensual pleasures,

O kings! i have become a monk on that account.

lads fall but like unto fruits from trees;

young and old meet with dissolution of their

bodies. O king! Having seen this also, I

have become a monk; leafless monkhood even

is better. With pious faith i have become a

monk; being accomplished in the dispensation

of the Conqueror; my monkhood is not barren;

I eat my meal without incurring debt.

Having observed sensual pleasures from the

point of view of burning and gold from the

point of weapon, I found painful misery out

of coming out of the womb and great danger

in hells.

Having come to know this disadvantage, I

then gained remorse; that I at that time

penetrated into tranquillity and attained

myself the exhaustion of cankers (āsava).

Attended upon my me is the Master, I have

done the bidding of Buddha; my heavy burden

has been laid down; the connecting kind of

existence had been thoroughly cut off.

For whatever benefit I have become a monk,

after having come out from the household

life to the houseless life, that benefit

has accordingly been achieved, namely: the

elimination of all fetters."

Having thus preached the truth (dhamma) to king Korabya, the thera went back to the presence of the master, even. Subsequently, the master also, seated in the midst of the assembly of nobles (ariya), placed that thera at the topmost position of those who became monks with pious faith.

97-8. Having attained in this manner the chief position, that thera, remembering his former deeds became delighted in mind and uttered a stanza starting with Padumuttarassa Bhagavato, to make manifest his deeds done previously. Varanāgo mayā dinno, excellent elephant has been offered by me, īsādanto, having tusks like axle, setacchattoparobhito, shone white umbrella, sakoppano, together with its caprison, samghāmam, ashram for the clergy, akārayim (I made) having been pleased with piety over the personality of that Glorious One, I offered Him my most excellent and best elephant, the tusks of which resembled the chariot's axle, which was bulky in size, carrier of burden, or worthy of royal sovereign, on the back of which was hoisted a white umbrella that made the animal graceful an shining; and again if questioned what other distinguished feature, the excellent elephant was with its caprison and ornamented trappings; I had a monastery built for the clergy of bhikkhus, headed by Buddha.

99. Catupaññāsasahassāni (fiftyfour thousand), I had fifty four thousand palatial structures built inside that monastery (by me); thus, is the meaning. Mahoghadānam karitvāna (having done the deed of charity like a formidable flood) having offered colossal charity similar to a formidable flood, comprising all ecclesiastical requisites; Mahesino (to the great sage) I handed over as charitable offering to the Sage.

100. Anumodi mahāvīro (the great hero congratulated me) the great Hero with exertion, reckoned as uninterrupted effort in four innumerable periods and a hundred thousand aeons (kappa); Sayambhū (self-dependent) had become and been born all by himself even, the best chief personage, who had gained omniscient knowledge, anumodi (felicitated) made thanksgiving on my offering of monastery; sabbejane bāsayanto (gladdening all people) delighting the entire, endless, immeasurable divine and human-beings; kurumāno (making) rendering contentment; desesi (pointed out) made clear, exposed, analysed, and made manifest the preaching of four noble truths (dhamma); thus, is the meaning.

101. Tam me viyākāsi (He made it manifest to me) He made distinctively clear the vigour of that meritorious deed by me; jalajuttamanāmako (named jalajuttama) sprung up in water is water-born, jalaja (lotus flower) paduma; named Padumuttara; thus, is the meaning. There is such a reading also as: "Jalanuttama nāyako". There they shine by means of their own light; thus, jalana (the shining moon, sun, deva and brahmā) the most excellent of those shiners; thus, the most excellent shiner, jalanuttamo (the most excellent leader of all living beings); thus, the leader (nāyaka) or he led and let arrive at nibbāna living-beings who possess accumulation or merit or requisite qualification; thus, He is leader, (nāyaka); He is the most excellent of shiners as well as a leader; thus, the best leader shiner, Jalanuttamanāyako; bhikkhusamghe nisīditvā (having sat down with the clergy of bhikkhus) seated amidst the clergy of bhikkhus; imāgathā abhāsatha (uttered these stanzas) preached making it manifest; thus, is the meaning. The rest is but clear in meaning.

The Commentary on the biography

of the thera Raţţhapāla

has ended.

19. Commentary on the Biography of the Thera Sopāka.

Stanzas, starting with Pabbhāram sodhayantassa, constitute the biography of the venerable Sopāka. This One also having done devoted deeds of service towards former Buddhas, accumulating meritorious deeds conducive towards escape from the rounds of repeated rebirths (vaţţa) in this and that existence, was reborn as the son of a certain estate owner at the time of the Glorious One Siddhattha. One day, he met the Master and offered Him many fruits. Out of compassion for him, the glorious One ate them. He was exceedingly pleased and pious over the master as well as the clergy of monks, arranged the meal-offering by drawing lot, and offered mink-rice, as long as he lived, to three bhikkhus by way of dedication to the clergy (samgha). Due to those acts of merit, he enjoyed prosperity among divine and human-beings; now and then and on one occasion, was reborn in the womb of a human-being, and offered milk-meal to a silent-buddha.

Thus, having done meritorious deeds in this and that existence, evolved himself round good courses of birth-journey only (sugati), and took conception in the womb of a certain poverty-stricken lady at Sāvatthi, in consequence to his previous deed, at the time of the appearance of this Buddha. She bore him round in her womb for ten months, and when the pregnancy became all-round mature, not being able to give birth to him at the due time of delivery, lay herself down as if dead for a long time in a state of coma (or arriving at unconsciousness). her relatives, being under the impression that she was dead, led her to the cemetery, mounted her on a funeral pile, but took their departure without setting fire because she rose up with symptoms of delivery due to the power of divinities. the child came out of his mother's womb in good health (or free from ailment) due to divine power because of the fact that his was the final existence. The mother however died. Divine beings came near the child in the guise of human-beings took hold of the child, placed him in the house of the grave-yard guardian and nourished him with suitable nourishment for a few days. Subsequent upon that, the cemetery care-taker made the child his own and let him grow up. Growing up in that manner, he wandered about playing together with a boy, named Suppiya, the son of that cemetery care-taker. Because he was born and brought up in the grave-yard he was known by the name of cemetery-child, Sopāka.

Then one day, the Glorious One saw him, who was seven years old, come into the net of His knowledge as He spread the same early in the morning in looking out for such relatives as could be led out of samsāra and went to the site of the cemetery. Being prompted by previous causes, the boy became pleasingly pious, approached the master, and stood by, having paid homage to Him. The master preached the truth (dhamma) to him. He listened to the truth (dhamma), begged for monkhood, and on being asked whether his father approved of it, brought his father to the Master's presence. His father paid homage to the Master and gave his consent saying: "Venerable Sir! Please make this boy a monk". Having made him a monk, the Glorious One got him engaged in the development of loving kindness. He took for his mental exercise (kammaţţhāna), of loving kindness, lived in the cemetery, made the jhāna of loving kindness as his basis, developed spiritual insight (vipassanā), and visualised arahatship not long afterwards even. having become an arahat also, he uttered a stanza starting with "Yathāpi ekaputtasmim in order to show the proper procedure in the development d(bhāvanā) of loving kindness to other bhikkhus who practised the austerity of cemetery (aosānika). This is what has been said:- "Just as the mother and the father would be meritorious and surely seek the welfare of the only loving and endearing son, in the same way, you should be meritorious to become sure seekers of welfare in all directions, beginning with such diversities as the east and so on, or in all existences beginning with such varieties of sensual existences and so on, or in all creatures beginning with such sorts as young and so on, even every one with unclothed body, without demarcating such a boundary as: "Friend, neutral and foe, but developed a single essence of loving kindness everywhere, by way of obviating the demarcation of boundary. Having, however, uttered this stanza, he gave his advice thus:- "If you, who are venerables, would developed loving kindness in this way, you are sure to become sharers of (or gainers of) those eleven kinds of resultant benefits which had been spoken of by the Glorious One.

112. Having thus attained and achieved fruition, he reflected upon his own meritorious deeds done by him, became delighted in mind, and uttered this stanza starting with Pabbhāram sodhayantassa, in order to show the deeds done by him previously. There, pabbhāram (slope), is the secluded spot of a stony (or rocky) hill. he built a brick-wall, appropriate for a monk, at it, fixed a door-leaf and offered it to the bhikkhus, for their residence: bearing (bharo) in a manner, to be wished for; thus, it is pabbhāra (slope). Āgacchi (came) the glorious One, siddhattha by name, came to my presence while I was cleaning that slope.

113. Buddham upagatam disvā (having seen Buddha who had come near) seeing Buddha having thus come to my presence, tādino (of such a One), to Him who was replete with such and such qualities, because of being unshaken amidst desirables and undesirables; lokajeţţhassa (of the eldest in the world) of Buddha; santharam (spread) such a spread as grass, leaves and so on, wooden-spread; paññāpetvā (caused to be prepared) caused to be finished; pupphāsanam (flower-seat) i offered a seat made of flowers.

114. Pupphāsane nisīditvā (having sat down on the flower-seat) the Glorious One Siddhatha, the leader of the world sat down on that prepared flower-seat; mamañca gatimaññāya (having known my destiny also) knowing and being aware of my course of journey in future, the place where I would spring up; aniccatam (impermanence) the condition of being not constant, udāhari (brought up) spoke.

115. Aniccā vata sańkhārā (conditioned things are, indeed, impermanent) indeed, surely, samkhāra (conditioned things), having gone together with causes (paccaya), being acted upon, all become deeds along with causes (sapaccaya-dhamma) because of the meaning of absence, are impermanent; uppādavayadhammino (are subject to springing up and disappearance) having arisen they have the nature of destruction; uppajjitvā (having arisen) these conditioned phenomena (sańkhāra) having made themselves manifest, nirujjhanti (cease) get destroyed; thus, is the meaning. Tesam vūpasamo sukho (their tranquilisation is bliss) coming to calmness of those sańkhāras in particular is happiness; the very nibbāna even, the maker of their calmness is certainly happiness; thus, is the meaning.

116. idamvatvāna sabbaññu (the Omniscient Buddha having spoken this) the Glorious One, the knower of all truths (dhamma), the eldest of the world, the well-developed among men, the big-bull man, the ***(Pg.50) vatvāna (having spoken) having preached this preaching of truth (dhamma) properly connected with impermanence, ambare (in the sky) like unto the  the sky nabham (atmosphere) went up the sky; thus, is the connection.

117. Sakam diţţhim, one's own views, jahitvāna (forsaken) having discarded the forbearingly delightful intention gained by himself, bhāvayāniccasaññā'ham (I become one with the developing of the perception of impermanence) I developed, made to increase and made myself mindful of the perception that occurred as impermanent in impermanence; tattha kālam kato aham (I died there) in those three births there, from that birth (or existence). I died and passed away.

118. Dve sampatti anubhotvā (having experienced two kinds of prosperity) having enjoyed two kinds of bliss reckoned as the human prosperity and divine bliss; sukkamulena codito (urged by the light basis) urged and instigated by the root of former meritorious deeds (or the meritorious deeds that had become the foundation) pacchime bhave sampatte (when the last existence had well-arrived) when the all-round end of existence had arrived at a good arrival; sapākayon'upāgami (I approached my own consequential womb) I went towards the womb matured by myself, the meal cooked by myself; I was reborn in the family of that grave-digger (caņ̄dāla) which constituted the meal cooked by myself; the meal of whose family which should not be eaten by others; thus, is the meaning. In other words, sā is said to be a dog; I was born in the family of a grave-digger (Caņ̄dāla) who had to eat meals severed (or dug up) (occhiţţha) by dogs; thus, is the meaning. The rest is but clear in meaning.

The Commentary on the biography

of the thera Sopāka,

has ended.

20. Commentary on the Biography of the Thera Sumańgala.

Stanzas starting with Āhutim yiţţhukāmo, constitute the biography of the venerable thera Sumańgala. This venerable one also having done devoted deeds of service towards former Buddhas, accumulating meritorious deeds, conducive towards escape from the rounds of repeated rebirth (vaţţa) was reborn as a tree-divinity at the time of the Glorious One Piyadassī. One day, he met the master standing in a single robe after having had his bath, and having become delighted in mind, clapped his arms. Due to that meritorious deed, he wandered round his repeated rebirths among heavenly and human beings and was reborn in a poor family consequent upon his deed similar to that poverty-stricken family, in a certain village not far from Sāvatthi, at the time of the appearance of this Buddha. His name was Sumańgala. On his coming of age, he became equipped with a plough-share and pole (kuddāla) for ploughing on a small acale (khujja) and earned his livelihood by ploughing (or cultivation of crops). One day, when a colossal charity was being offered to the glorious One and the clergy of bhikkhus by the king Pasenadī Kosala, he caught hold of a pot of milk-curd and joined the crowd of people who were arriving, bringing along with them materials for making charity, saw them making their own offerings with reverence towards bhikkhus, considered thus: "The monks, sons of Sākiyan families having dressed themselves in delicate dress, eaten good meals, live in monastic residential abodes; what if I were to become a monk also". He approached a certain major thera and informed him of his own intention of becoming a monk. That thera, having compassion on him, made him a monk and informed him of his mental exercise (kammaţţhānu). Living in the forest he became disgusted with his living alone, became bored (ukkaņţhita) and being desirous of reverting to lay life (vibbhama) was on his way going back to his relative's village, saw people who were cultivators, having girded their loins, ploughing their fields, dressed in dirty clothes, with their bodies covered (or mixed up) all over with dust from all sides, dried up by heat, cultivating their fields of crops and gained remorse properly thus:- "These creatures are properly experiencing painful misery, which is their pattern (nimittam) of living, which, indeed, is big". Because of his having gone towards all-round maturity of his knowledge, he became devotedly established in such mental exercise (kammaţţhāna), as undertaken by him. he went near the base (or root) of a certain tree, gained seclusion, made himself wisely mindful, developed spiritual insight (vipassanā) and attained arahatship after entering upon a series of the noble path.

124. Having thus attained the fruition of arahatship, he remembered his own former deeds, became delighted in mind and uttered a stanza, starting with Āhutim yiţţhukāmo ham, in order to make manifest the deeds done by him, previously. There āhutim (sacrifice) varieties of self-made reverential offering comprise many a different such sorts as food, drink and so on; yiţţhukāmo (desirous of making sacrifice) I being desirous of offering charity and wishing to perform sacrificial ceremony; paţiyādetvāna bhojanam (having prepared soft food) having prepared and finished making meal; brāhmaņe paţimānento (properly measuring the brahmins) seeking all round pure monks, who were proper recipients; visāle māļke ţhito (stood in the extensive hall) standing in the prosperous hall, which was all round pure, yellow (paņ̄darā).

125-7. Athaddasāsim sambuddham, then I saw the self-enlightened Buddha; mahāyasam, great fame, sabbalokam, the whole world, vinetāram, one who led out, sayambhum (self become), self-dependent, aggapuggalam, topmost individual, jutimantam, possessed of shining splendour, purakkhatam, placed in front, ādiccamiva, like unto the sun, rocantam shining, rathiyam, on the chariot-road, sambuddham, self-enlightened Buddha, añjalim paggahetvāna, having raised my clasped hands, sakam cittam, my own mind, pasādayim, I was pleased. In the stanzas starting with Athaddasāsim sambuddham, I saw the self-enlightened Buddha, Vipassī, by name, going after having entered upon a chariot road, shining like the sun, surrounded by disciples, endowed with such radiant rays as blue, golden and so on, equipped with such qualities as possessing glory, the most excellent personage, the Glorious One, the teacherless, but self-dependent Buddha, with a large retinue, who made the whole world of living-beings attain nibbāna, by leading them there in particular; I became pleased and made my pious pleasure manifest in the qualities of such a desirable mighty man as the Glorious one; thus, is the meaning. Manasāva nimantesim (I invited but mentally) by means of my mind I made my invitation; āgacchatu mahāmuni (let the great sage come) may the Glorious One, the mightily worthy of honour, the sage, come to my residence.

128. mama sańkappamaññāya (after having known my intention) knowing my mental disposition; loke (in the world) in the world of living beings; anuttaro (unsurpassed) the Master, devoid of any superior; khīņāsavasahassehi (with a thousand arahats) mama dvāram (my door) the door of my house; upāgami (approached) arrived properly.

129. To that master, who had arrived properly, I made the performance of adoration in this manner:- Purisājañña (O well-born man!) O most excellent well-bred among men! te (to you) atthu (let be) let my making of adoration be to you p purisuttama (O most excellent man!) O distinguished Man of main quality, the most excellent among men! te (to you) may my making of adoration be to you!; pāsādam (palace) having ascended my palatial residence, sīhāsane (on the lion-seat) I requested Him to kindly sit down on the most excellent seat; thus, is the meaning.

130. Danto dantaparivāro (the tame with the tame with the tame retinue) Himself subdued in connection with three doors and surrounded by four kinds of audience reckoned as likewise subdued brethren (bhikkhus), sisters, (bhikkhunīs) male and female devotees; tiņņo tārayatam varo 9the excellent among those led across, who himself had crossed over) Himself having crossed, passed over and gone out of the rounds of repeated rebirths (samsāra) the good and most excellent Glorious One among the distinguished individuals who had been transported and led across, having ascended the palace, with my requesting offer; pavarāsane (on the good seat) on the most excellent seat' mosīdi (sat down) took His seat.

131. Yamme atthi sake gehe (whatever there is in my house) whatever material in my own home; paccupaţţhitam (placed forward) there is well laid and made into a heap; tāham Buddhassa pādāsim (I offered that to Buddha) I offered that material offering to Buddha, as well as the clergy of monks headed by Buddha, (or I gave with mannerly respect); thus, is the meaning. Pasanno sehi pāņibhi (piously pleased, with my palms) I offered after taking in my two hands, being of piously pleasing mind; thus, is the meaning.

132. Pasanna citto (being of piously pleasing mind) my mind being pleasantly and piously disposed, and being of good and proper heart; vedajāto (become sentimental) with my knowledge arisen and my delightful mind springing up; katañjalī (my clasped hands made) clasped hand-hold placed on my head; Buddhaseţţham namassāmi (I shall bow down towards the most excellent Buddha) I make my adoration to the most excellent Buddha; thus, is the meaning. Aho Buddhassuļākatā (wonderful is the mightiness of Buddha) wonderful astonishing is the state of greatness and mightiness of the Master, who properly penetrated into the four noble truths; thus, is the meaning.

133. Aţţhannam payirūpāsatam (to the eight approached) to the eight attended upon; bhuñjam (eating) among the eight noble individuals (ariya) who were eating their meals; khīnāsave (cankerless), the arahats were but many; tuyhereso ānubhavo (this power is but yours even) this such power as wandering about in the air (or sky), rising up from and diving down into the water and so on is but your power of influence even but not of others; saraņamta, upemaham (I approach you as my refuge) I go and approach (or I know that sort of desire-worthy) you as my refuge, protection, shelter and destination; thus, is the meaning.

134. The Glorious One Piyadassī, the eldest in the world, the big bull of men, seated in the midst of the clergy of bhikkhus preached and recited these stanzas of prophecy; thus, is the meaning; the rest is easily comprehensible.

The Commentory on the biography of

the thera Sumańgala

has ended.

The Commentary of the second Lion-Seat

chapter has ended.

 

 

3. Chapter on Subhūti

21. Commentary on the Biography of the Thera Subhūti        

Stanzas starting with himavantassāvidūre constitute the biography of the venerable thera Subhūti. This also, having done devoted deeds of service towards former Buddhas, accumulating meritorious deeds conducive towards escape from the rounds of repeated rebirths (vaţţa) in this and that existence, was reborn as the single son of a certain brahmin of vast wealth in the city of hamsavatī, before the appearance of the Glorious One Padumuttara, the protector of the world at the head of a hundred thousand aeons (kappa) ago. They made his name Nandamāņava (the lad Nanda). On his having come of age, he acquired the knowledge of the three vedas, and not noticing any essence there, he renounced the world together with forty-four thousand lads, who were his own retinue and became ascetic at the foot of a hill, and brought about for himself the eight right attainments of jhāna, as well as five kinds of higher knowledge. He intimated to his resident pupils also the mental exercise (kammaţţhāna). They also, before long even, became gainers of jhāna.

On that occasion also the Glorious One Padumuttara arose in the world, resided close to the city of hamsavatī, when, one day, as he looked out into the world early in the morning, noticed the sufficing condition of becoming arahats (upanissaya), of the braided-hair ascetics, the resident pupils of the ascetic Nanda, and the aspiration for the ranking position of the disciple endowed with the two characteristics of the ascetic nanda, performed His bodily ablutions even early in the morning, took His bowl and robe at sun=rise, did not summon any other one whomsoever, became a lonely wanderer like a lion, descended from the sky while the ascetic Nanda was looking on, to let the latter know that He was Buddha, while the resident pupils of the ascetic Nanda had gone for fruits, big and small and landed Himself on the ground. The ascetic nanda noticed the power of Buddha as well as the all-round perfection of characteristics (lakkhaņa) consulted closely the palmistry science (lakkhaņa manta) came to know thus:- "Such a One, endowed with these characteristics (lakkhaņa), becomes a world-king should he choose to lead a house-hold life, but should he renounce the world, he becomes an omniscient Buddha, who cut off links and opens up the door of nibbāna (vivaţaccheda); this well-bred man is undoubtedly Buddha", went forward to meet Him, paid his homage with five kinds of placements (pañcapatiţţhita) prepared a seat and offered it. The Glorious One sat down on the prepared seat. The ascetic nanda also took a seat suited to himself and sat down on one side. At that time (or by then) the forty-four thousand braided-hair ascetics had come back to their teacher's presence bringing tasteful fruits, big and small, of good and excellent quality, looked at the seated sign (nisinnākāram) of Buddha as well as of their teacher and said thus: "O teacher! We wander about with the idea that there exists none greater than you in this world; we think that this person, however, is greater (or higher) than you". The ascetic nanda replied thus: "My sons! What do you all say? You desire to compare (or illustrate) the Sineru, sixty eight hundred thousand yojanas high with a mustard seed; do not example me together with the omniscient Buddha. Then those ascetics, saying to themselves: "If this One were a non-entity, our teacher would not bring about this sort of illustration; this well-bred personage is indeed so much mighty", fell themselves down in prostration at His feet and paid their homage with their heads. Then, their teacher said to them thus:- "Dear Sons! We have no suitable charitable gift (deyyadhamma) to offer to Buddha; the Glorious One also has come here at the time of wandering about for alms-food; therefore, let us offer righteous offering (deyyadhamma) according to our ability, do bring all that whatever are excellent fruits big and small, brought here by you"; when brought, the teacher himself washed the fruits with his own hands and made them placed in the bowl of the Tathāgata himself. At the very moment the fruits, big and small, were accepted by the master, divinities threw into them divine essence. The ascetic himself filtered the water and offered it also. Thereafter, when the Master became seated after having finished doing the duty of eating meal, he summoned all his resident pupils and sat himself down in the presence of the master holding conversation, speaking words of remembrance. The master made His intention thus: "My my clergy of bhikkhus come". Having come to know the mind of the Master, canker-free arahats, to the extent of a hundred thousand came over, and stood themselves adoring the Master.

Then the ascetic Nanda addressed his resident pupils thus: "My dears! Buddha's seat is also low; there is no seat for a hundred thousand monks also; today you should do enormous honour personally to the Glorious One as well as to the clergy of bhikkhus; bring from foot-hill, flowers endowed with good colour and sweet scent. Because of unthinkable sphere of influence of magical powers, they, in but a moment's time brought flowers endowed with fine colours, sweet scent and excellent essence and prepared a flower-seat of the size of a yojana for Buddha, three-gāvuta size for chief disciples, a variety of half-a-yojana size for the remaining bhikkhus, and prepared for young members of the clergy seats to the extent of an usabha each. When the seats had thus been made ready, the ascetic nanda raised his clasped hands, stood before the tathāgata and said thus;- "Venerable Sir! For our long period of welfare and happiness, please ascend and be seated on this flower-seat". The Glorious One sat down on the flower-seat. When the Master was thus seated, the bhikkhus came to know the manner of the master and sat themselves down on their respective seats reached by themselves. The ascetic Nanda seized a large flower-umbrella and stood himself holding it above the head of Tathāgata. The master entered upon the trance of cessation (nirodhasamāpattī) with this idea: "Let this personal offering of the ascetics be of great beneficial result". Having come to know the state of the master's trance, the bhikkhus also entered upon the same sort of trance. While the Tathāgata kept seated having entered upon the trance of cessation (nirodha) for seven days, the resident pupils, when the time for wandering about for food arrived, ate fruits big and small originated in the forest, and during the rest of the time they stood themselves raising their clasped hands towards Buddha. The ascetic Nanda, however, did not go even for eating food but spent all the time with zest and happiness only, holding but the flower umbrella even.

The Master, rose up from the trance of cessation (nirodha) and ordered a disciple endowed with two qualifications, namely: the qualification of forest-dwelling (araņavihāra) and the qualification of being worthy of dedicated donations thus:- "Perform the thanking duty over the flower-seats of the organisation of ascetics". He became mentally satisfied similar to the great warrior who had properly gained big reward from the presence of the world-king, stood in his own sphere of influence consulted the three piţakas of Buddha's teachings and performed the duty of thanks-giving. At the end of his religious discourse the Master Himself preached the truth (dhamma). At the end of Buddha's preaching all the forty four thousand ascetics also attained arahatship. The Master stretched his hand saying "Come bhikkhus". Then and there their hair and beard disappeared. Eight priestly requisites became attached to (paţimukkā) their very bodies. They surrounded the Master, similar to sixty-year old theras. The ascetic nanda however, because of unsteady mind did not achieve distinction. It is said that beginning from the time he made his effort to listen to the Truth (dhamma), of the thera forest-dweller, there arose in his mind thus: "It will be wonderful, indeed, if I also in future in the dispensation of a Buddha were to gain the quality received by this thera". On account of that thought, he was not able to perform the proper penetration of noble path and fruition. However, he paid homage to the Tathāgata, raised his clasped hands, stood in front of the Glorious One and asked thus:- "Venerable Sir! In your dispensation, what is the name of this bhikkhu who performed the duty of thanks-giving over the flower-seats of the crowded ascetics? The reply was "This bhikkhu is the one who attained topmost position with the qualification of a forest dweller and the qualification of being worthy of dedicated donations". He made his aspiration thus: "Venerable Sir! For seven days, whatever personal offering of honour of holding the flower-umbrella was done; by means of that devoted deed of service I do not wish for other proper attainments, but I would become a disciple endowed with two qualifications like this thera in the dispensation of a Buddha in furture.

Finding out whether the aspiration of the ascetic would indeed materialise or not by employing His knowledge of the future, the master found the state of accomplishment when a hundred thousand aeons (kappa) had gone past, preached the truth (dhamma) saying "O ascetic! This aspiration of yours will not be in vain; in the time not yet come, when a hundred thousand aeons (kappa) will have gone past, Buddha, Gotama by name, will appear; your aspiration will materialise in His presence", and went up into the sky surrounded by the clergy of bhikkhus. The ascetic nanda stood raising his clasped hands towards the Master and His clergy of monks until they went out of sight. Subsequently, he approached the Master time and again, listened to the truth (dhamma), became never diminished in jhāna, died and was reborn in the brahmā-world. Having passed away thence however, he became monk for a further five hundred births and was but a forest-dweller. At the time of the self-enlightened Buddha Kassapa also, he became a monk of forest-dweller type and fulfilled the duty of going and coming back. It is said that without fulfilling this duty there is namely, no attaining the state of a major disciple. The duty of going and coming, however, should be understood in the self-same manner stated in the āgamas and their commentaries. He fulfilled the duty of going and coming back for twenty thousand years, passed away and was reborn in the heavenly world of Tāvatimsa.

In this way he enjoyed heavenly prosperity by way of springing up now and then in the Tāvatimsa mansion, having passed away thence, became many a hundred times, world-king and regional sovereign, in the world of human-beings, enjoyed human prosperity, and was reborn in the house of the banker Sumana, having become the youngest brother of Anāthapiņ̄dika at the time of the appearance of our Glorious One. His name was Subhūti.

On that occasion also, out Glorious One, having arisen in the world, kept on turning the wheel of excellent dhamma, in due course went to Rājagaha, performed there such upliftings of the world as accepting the bamboo grove and so on, and resided at Sītavana (cool forest) depending on Rājagaha. At that time, the banker Anāthapiņ̄dika, took along with him the treasure that was raised by him at Sāvatthi, went to the house of his own associate, the banker of Rājagaha, heard about the appearance of Buddha, approached the Master dwelling at Sītavana (cool forest), became established in the fruition of the first stage of sanctification (sotāpatti) requested the Master to come to Sāvatthi, thereafter, he had monasteries built at the cost of a hundred thousand at every yojana, along the forty-five yojana-journey, brought by spreading crores, the garden grounds of a Jeta prince an area measuring eight bigger acres at Sāvatthi; there he had a monastery built and offered to the Glorious One. On the day of the monastery festival, this estate owner Subhūti went together with Anāthapiņ̄dika, listened to the truth (dhamma) properly gained pious faith and became a monk. When he became ordained he committed into memory two tables of contents (mātikā) had mental exercise spoken to him did duties of a monk in the forest, aroused the jhāna of loving kindness, made it his basis, developed spiritual insight (vipassanā) and attained arahatship.

In preaching the truth (dhamma), because he preached making it objectively, not subjectively in the conventional manner as preached by the Masters, therefore he became, namely, chief among dwellers unattached (araņa), because on his wandering round for alms-food, he would enter upon jhāna of loving kindness at each and every house, rise up and accept alms-food, saying to himself: "In this way there will be great fruition for the donors"; therefore, he became known as topmost among those worthy of dedicated donation. Therefore, the Glorious One placed him at the top-most position endowed with two qualifications, thus: "O monks! This one is the chief among my disciples, bhikkhus, who live unattached (araņa) and are worthy of dedicated donations, this, namely, Subhūti. Having thus attained arahatship, the top-place of fruition of having fulfilled perfections himself, this great thera became exceedingly known, extremely well-marked, in the world, wandered about the districts for the welfare of many men, in due course, went to Rājagaha.

King Bimbisāra heard about the coming of the thera, approached him, paid his homage to the thera and said thus:- "Venerable Sir! Please live here only; I shall build a residential abode for you", made his departure, and forgot about it. Not getting a monastery, the thera spent his time in the open air. Because of thera's power, the rain did not shower. Because of no rain, people became afflicted with lack of water and made an uproar at the door of the royal palace. Investigating as to why the rain did not shower, the king concluded that there was no rain because of the thera's living in the open air, had a leaf-hut built for the thera, told the latter to kindly dwell in the leaf-hut, paid his homage to the thera and made his departure. The thera entered the building and sat himself down on the grass spread, cross-legged. Then the rain showered down a few drops, it did not supply sufficient water (lit. bestow water all along). Then the thera, being desirous of dispelling the danger of draught of the world, uttered a stanza starting with "Channā me Kuţikā (my dwelling is roofed)" in order to acknowledge the absence of danger to his own internal and external objects. The meaning of the stanza has but been stated in the Theragāthā.

Why, however, did the great theras make mention of these qualities of themselves? Having reflected on the transcendental truth (dhamma), achieved by themselves absolutely profound, exceedingly excellent and calm achievement which they had never gained before, nobles (ariya), who have absolutely scanty desire used to make manifest their own qualities for the purpose of bringing to light their elation (udāna), properly propped up by the excitement of zest (pītivega), as well as for the purpose of rendering clear the condition of Buddha's teaching (sāsana), being conducive towards escape into nibbāna, just as the world-protector does make manifest His own qualities thus: "O monks! The Tathāgata is endowed with ten kinds of strength, four kinds of self-confidence, and so on, by way of the intention of enlightening that matter. In the same way were also the stanzas signifying the arahatship of the thera.

1. Thus, having attained the fruition of arahatship and the top-most position, the thera remembered his own former deeds, became delighted and uttered a stanza starting with Himavantassavidūre and so on, in order to make manifest his deeds done previously. There Himavantassa (of the Himavanta), of the Himalaya hill; avidūre (not far), close-by, near, at the foot of the hill, endowed with facility of going and coming for human-beings, at the place of good conduct. Thus, is the meaning. Nisabho nāma pabbato (a hill, Nisabha, by name), there was a stone-made hill known by the name of Nisabha because of its being the biggest of the hills, thus, is the connection. Assamo sukatomayham (a hermitage was well-built for me), there, at that hill a forest-abode, a hermitage, for my residence had been properly built; it was built in a good manner by way of a chamber, place for night, place for day with fence (and enclosures all around) and so on; thus, is the meaning. Paņņasālā sumāpitā (leaf-hall well created) the hall roofed with leaves was well created and finished for the benefit of my residence; thus, is the meaning.

2. Kosiyo nāma nāmena (known by the name of Kosiya) named Kosiya as named by the parents; Uggatāpano (highly austere), well-known terrible austerity; ekākiyo (alone), because of the absence of others, I was but single; adutiyo (without a second), devoid of a second ascetic; jaţilo (plaited hair) an ascetic who wore braided hair; tadā (then), at that time, Nisabhe, on the Nisabha hill; vasāmi, I lived; thus, is the connection.

3. Phalam mulañ ca paņņañca na bhuñjāmi aham tadā (I did not eat then fruit, root and leaf), then, when I was dwelling on the Nisabha hill, I did not eat such fruit as fig and so on, such leaf as oblation vegetables (kāra), having plucked them down from the tree; thus, is the meaning. If thus is the case, how did he live? In order to explain it he uttered these words: Pavattam va supātāham. There, pavattam (turn out to be), produced but automatically; supātam (well-dropped), I made my nourishment depending upon leaves and so on which fell down of their own accord; tāvade (then), at that time; jīvāmi (I live), I made my living, I kept myself alive; thus, is the connection. The alternative reading is: "Pavattapaņ̄dupaņņāni, the fallen yellow-leaves", paņ̄dupaņņāni rukkhapattāni (yellow leaves fallen from trees); I live relying on the very self-fallen tree-leaves; thus, is the meaning.

4.Nāham kopemi ājīvam (I do not corrupt my good livelihood), in sacrificing my life, in making my all-round sacrifice, I did neither corrupt nor ruin my good, right livelihood for the sake of seeking such sustenance as fruits, roots and so on under the influence of craving (taņhā); thus, is the connection. Ārādhemi sakam cittam (I win over my own mind), by means of scanty needs as well as by contentment I won over my own mind and made my mind clearly pleasant; vivajjemi anesanam (I avoid sinful way of life), I abstained from and kept myself far off from improper and unbecoming ways of livelihood, in the form of such occupations as that of a physician, a messenger and so on.

5. Rāgūpasamhitam cittam (the mind connected with lust) when at any time there arose my mind mixed up with lust, then I myself reflected upon it with wisdom and I dispelled it after properly scrutinising it; ekaggo tam damemaham (being one-pointed in mind I subdue it) being concentrated with my mind one-pointedly on a single fixed object of mental exercise (kammaţţhāna, I subdued and brought under my subjugation that lustful mind).

6. Rajjase rajjaniye ca (you were attached to the attachable also) you were and you became adhered to and stained by such things as visible objects of appearance and so on which are stainable and attachable; dussanīye ca dussase (you became offended by enrageable matters) you were furious over the matter which provoked anger and worthy of getting offended; muyhasemohaniye (you get deluded in in deludable matter) you were and you became deluded and misled over matters that make delusion and deludable affairs; therefore, vanā nikkhamassu (you go out from the forest) you should go away elsewhere from the forest-residence, far from the forest; thus, in this manner, I subdued myself; thus, is the connection.

24. Timbarusakavaņņābho (O you having own complexion of a fig fruit!) O friend! You have your own skin-colour similar to a golden big fruit, golden complexion of the colour of Jambu-river gold; thus, is the meaning. The rest is but easily comprehensible.

The commentary on the biography

of the thera Subhūti

has ended

22. Commentary on Biography of the Thera Upavāna.

Stanzas starting with Padumuttaro nāma Jino, constitute the biography of the venerable thera upavāna. This venerable one also, having done devoted deeds of service towards former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths, was reborn in a poverty-stricken family at the time of the Glorious One Padumuttara and after having attained the age of intelligence, on the demise (parinibbutā), of the Glorious One, His relics were taken, and when a shrine of seven yojanas, made of seven sorts of gems was set up by human and divine-beings, dragons, garūda birds, Kumbhaņ̄da celestial guardians, ogres and celestial musicians (gandhabba), there, he made offering in His honour; a flag, made up of his own well-washed upper garment which he fastened at the top-end of a long piece of bamboo and had it bound properly. Taking hold of it, the commander-in-chief of the ogres named Abhisammataka, who was posted there for the purpose of looking after the offerings to the shrine, by divine-beings, with his invisible body circumambulated the shrine three times carrying the flag in the sky. Having noticed it, he became much more piously pleased in mind, due to that deed of merit, he wandered about his rounds of repeated rebirths among divine and human-beings, and was reborn in a brahmin family at Sāvatthi when this Buddha arose. He gained the name of Upavāna, and after having attained the age of puberty, saw Buddha's power at the acceptance of Jetavana, properly gained pious faith, became a monk, did deeds for development of spiritual insight (vipassanā), attained arahatship and became possessed of six kinds of higher knowledge. As and when the Glorious one became out of sorts, then the thera would administer to the Glorious One warm water together with such drinkable medicine as might be necessary. By that means the ailment of the Master became eliminated. The Glorious One performed thanks-giveing to him (in appreciation).

52. Having thus attained the fruition of arahatship and achieved the topmost position, he remembered his own former deeds and uttered a stanza starting with Padumuttaro nāma Jino, in order to make manifest his deeds done previously by way of becoming delighted in mind. There, pāragū (gone beyond), gone and attained nibbāna, the entire end of all worldly and transcendental dhammas. Padumuttaro nāma Jino, the Conqueror named Padumuttara, the Glorious One, who had conquered the five kinds of Māra, who possessed six-coloured Buddha's rays resembling a solid mass of fire, jalitvā (blazed), having lighted the whole world with the brilliance of dhamma; Sambuddho (the self-Awakened One), the excellent Buddha, who had been aptly awakened (paţibuddho) from the slumber of kilesa (depravity) owing to His own proclivity (savāsanāya) for living beings (pajāya) who had gone off to the sleep of ignorance (avijjāniddūpagatāya), the eye-lotus (nettapańkajo) which had blossomed (vikasita); parinibbuto (completely passed away into nibbāna), had become extinguished by means of parinibhāna of khandha, had reached (gato) invisibility (adassanam); thus, is the connection.

57. Jańgha (leg), a series of ladders being bound down for the purpose of facilitating the laying of bricks which should be laid close to each other at the time of building a shrine.

88. Sudhotam rajakenaham (well washed and undusted I), properly washed by a garment-washer-man and made well-cleaned and purified; uttareyyapaţam mama (my upper clothing), I hang up at the bamboo top my upper garment, made a flag and flew it up; ambare (in the sky), I had the flag hoisted in the sky; thus, is the meaning. The rest is but easily comprehensible.

The commentary on the biography

of the thera Upavāna

has ended.

23. Commentary on Biography of the Thera Tisaraņagamaniya.

Stanzas starting with Nagare Bandhumatiyā, constitute the biography of the venerable thera Tisaraņagamaniya. This one also, having done devoted deeds of service toward former Buddhas, accumulating meritorious deeds conducive towards escape from the rounds of repeated rebirths (vaţţa), was reborn in a family house, in the city of Bandhumatī at the time of the glorious One Vipassī and attended upon his blind parents. One day, he considered thus: "Looking after my parents, I do not get the chance of becoming a monk: what if I were to catch hold of the three refuges; in this way I shall have myself released from poverty, the evil existence", approached the chief disciple of the Glorious One Vipassī, named Nisabha, and took hold of the three refuges (saraņa). He was in observance of having looked after them for a hundred thousand years and by means of that self-same deed even, was reborn in Tāvatimsa mansion. Thereafter, subsequently, he wandered about his rounds of repeated rebirths among divine and human beings, enjoyed both kinds of prosperity, was reborn in a very wealthy family, in the city of Sāvatthi, at the time of the appearance of this Buddha, and on his having attained the age of intelligence, while still seven years old, went to a certain ashram of the clergy (samghārāma), surrounded by boys. There, a certain canker-free thera preached him the dhamma and gave him refuges (saraņa). He took them, remembered the refuges, looked after by himself formerly, developed spiritual insight (vipassanā), and attained arahatship. The Glorious One ordained him as and when he attained arahatship.

106. Having attained arahatship, and having been ordained, he remembered his own former deeds and uttered a stanza starting with Nagare Bandhumatiyā, in order to make manifest his former deeds by way of being delighted in mind. There, mātu upaţţhāko ahum (I was a supporter of my mother), I was, in the city of Bandhumatī, a supporter attending upon my parents; thus, is the connection.

108. Tamandhakāravihitā (blind folded by darkness) covered by unforsaken darkness of delusion; tividhaggīhi dayhare (they were burnt by three kinds of fire) all creatures were burnt and scorched by three kinds of fire reckoned as the fire of lust, the fire of anger and the fire of delusion; thus, is the connection.

114. Aţţhahetu labhāmaham (I gain the eight causes), I receive the eight circumstances which were the causes of happiness; thus, is the meaning. The rest is but easily comprehensible.

The commentary on the biography

of the thera Tisaraņagamaniya           

has ended.

24. Commentary on Biography of the Thera Pañcasīlasamādāniya.

Stanzas, starting with Nagare Candavatiyā constitute the biography of the venerable thera Pañcasīlasamādāniya. This one also, having done devoted deeds of service toward former buddhas, accumulation meritorious deeds conducive towards escape from rounds of repeated rebirths (vāţţa), in this and that existence was reborn in a certain family at the time of the Glorious One Anomadassī, became poverty-stricken commensurate with the evil deed done in a former existence, and not getting food and drink for his nourishment, led his life by doing work on wage basis, came to know the disadvantage in the rounds of rebirths (samsāra), become desirous of becoming a monk, but not gaining monkhood, took upon himself the five kinds of basic discipline (sikkhāpada), in the presence of the thera nisabha, the disciple of the Glorious One, Anomadassī. Because he sprang up in the period of longevity of life, he all-round maintained his moral precepts for a hundred thousand years. Due to that good deed, he wandered about his rounds of repeated rebirths among divine and human beings, and was reborn in the family of immense prosperity in Vesālī at the time of the arising of this Buddha. having seen his parents taking upon themselves the moral precepts, he remembered his own moral precept, developed spiritual insight (vipassanā), attained arahatship and became a monk.

134. Having remembered his own former deed, he became delighted and uttered a stanza starting with nagare Candavatiyā, in order to make manifest his former deeds done by him, by way of solemn utterance (udāna). Bhatako āsaham tadā (I was then a wage-earner) then, at the time of my making merit I was a worker for wages, a wage-earner; parakammāyane yutto (being yoked to work for others) I did not gain monkhood, for the purpose of release from rounds of repeated rebirths (samsāra), due to absence of opportunity, being engaged in and yoked to doing the work of others for wages.

135. Mahandhakārapihitā (covered by dense darkness), being shut off, hindered and covered up by dense darkness of depravity (kilesa); tividhaggīhi ̄dayhare, they were burnt by three kinds of fire, reckoned as: purgatory fire, peta fire, and samsāra fire; however, by what means, under what circumstances, would I become clearly unconnected; thus, is the meaning.

136. Deyyadhammo (charitable offering), I have nothing befitting to offer, such offering as food, drink, and so on; because of its absence, I, varāko, being poverty-stricken, bhatako (a wage-earner), a leader of wage-getting life; yannūnaham pañcasīlam rakkheyyam paripūrayam (what if I were to observe and all-round fulfil the five moral precepts), it would be good if after taking upon myself the observance of the five moral precepts, and all-round fulfilling them, and if I were to all round look after, having made them well and good and I would protect them properly; thus, is the meaning.

148. Svāham yasamanubhavim (that I enjoyed the reputation), due to the power of bearing those moral precepts that I enjoyed immense repute amongst divine and human beings; thus, is the meaning. Kittaye (might announce), in announcing the fruition of those moral precepts even for crores of aeons (kappa), a portion only might be made manifest; thus, is the meaning. The rest is but easily comprehensible.

The commentary on the biography

of the thera Pañcasīlasamādaniya

has ended

25. Commentary on the Biography of the Thera Annasamsāvaka

Stanzas starting with Suvaņņavaņņam sambuddham, constitute the biography of the venerable thera Annasamsāvaka. this one also, having done devoted deeds of service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths (vaţţa), in this and that existence, was reborn in a certain family-house at the time of the Glorious One Siddhattha, saw the Glorious One gracefully shining with thirtytwo characteristics of a great personage, and a fathom-length radiating rays and also with nimbus, wandering about for alms-food, became piously pleased in mind, invited the Glorious One, led Him to his house, and entertained Him with excellent food and drink to His satisfaction. Due to that self-same mind of clear faith, he passed away thence, was reborn in the divine world, enjoyed heavenly prosperity and having passed away thence he was reborn in the world of human-beings, enjoyed the prosperity of human beings and thereafter, he now and then enjoyed the divine and human prosperity, was reborn in a certain family at the time of the appearance of this Buddha, became piously pleased with the dispensation (sāsana), became a monk, developed spiritual insight (vipassanā), and attained arahatship. He was popularly known as Annasamsāvaka thera by way of the name of having done meritorious deed formerly.

155-6. Subsequently, he remembered his own former deed, became delighted, uttered a stanza, starting with suvaņņavaņņam in order to make manifest, by way of solemn utterance (udāna) of his own deeds, done previously, saying: "In this manner, by means of the power of this good load of merit done by me, arahatship has been attained". There, Suvaņņavaņņam sambuddham (the self-enlightened Buddha of golden complexion), that gold-coloured Glorious One, whose complexion was like unto the colour of gold; that gold-complexion was like unto the colour of gold; that gold-complexioned buddha Sidhattha; thus, is the meaning. Gacchantam antarāpane (going in between selling shops), going inside the street in between the rows of shops of traders; kañcanagghiyasamkāsam (resembling valuable gold gate), similar to a gold gate-way; bāttimsavaralakkhanam (thirtytwo excellent characteristics), endowed with thirty two good signs (lakkhana) lokapajjotam (the shining or lighted lamp of the world) who has become the lighted lamp of the whole world; appameyyam (immeasurable), bereft of measurement; Anopamam (peerless), bereft of example; jutindharam (bearer of splendour), having seen Buddha Siddhattha, radiant with rays, the bearer of such six sorts of Buddha's rays as blue, golden yellow and so on; paramam (absolute), most excellent zest, alattham (I obtained), i received; thus, is the connection. The rest is but easily comprehensible.

The commentary on the biography

of the thera Annasamsāvaka

has ended.

26. Commentary on Biography of Dhūpadāyaka.

Stanzas starting with Siddhatthassa Bhagavato constitute the biography of the venerable Dhūpadāyaka thera. This one also, having done devoted deeds of service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds repeated rebirth (vaţţa), in this or that existence, was reborn in the house of a family, at the time of the Glorious One Siddhattha, became pious-minded in the Glorious One Siddhattha, and made offering of incense with many a variety of such incense as sandal-wood, fragrant aloe wood (agaru), dark fragrant sandal-wood (kāļānusāri), and so on, at the fragrant chamber of the Glorious One. Due to that act of merit, he enjoyed both kinds of prosperity among divine and human-beings, became worthy of offering in whatever existence he was born, was reborn in a family house when this Buddha arose, became a monk in the dispensation of Buddha due to the power of the load of merit, developed spiritual insight (vipassanā), attained arahatship, and was well-known everywhere as the thera Dhūpadāyaka, by name, because of his merit of having made incense offering. Having attained the fruition of arahatship, he remembered his former deed, became delighted, and uttered a stanza, starting with Siddhatthassa Bhagavato, in order to point out the deeds done by him formerly. Siddhatthassa Bhagavato (of the Glorious One Siddhattaha), He was Siddhatthassa, who was the Glorious One, who was accomplished, all-round perfect, reckoned as such qualities as omniscient knowledge and so on, with the desire of urging; to that Glorious One Siddhattha, possessed of such qualities as glory and so on, the eldest of the whole world; tādino (to such a One), to or of Such a One who by nature is unshakeable amidst desirable and undesirable; thus, is the meaning. The rest is but clear in meaning.

The commentary on the biography

of the thera Dhūpadāāyaka

has ended

27. Commentary on Biography of the Thera Pulinapūjaka.

Stanzas starting with Vipassissa Bhagavato constitute the biography of the venerable thera Pulinapūjaka. This one also, having done devoted deeds of service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths (vaţţa), in this and that existence, was reborn in a certain family at the time of the Glorious One Vipassī, being pleasingly pious-minded in the dispensation (sāsana), removed old sand at the precincts of shrines and bodhi trees, scattered new sand of light yellow colour similar to pearl pebbles and adorned the shrine-hall. Due to that deed, he was born in the world of divine-beings; there, having enjoyed divine bliss in a gold mansion, many a yojana in size, shining with gems; having passed away thence, he became a world-king endowed with seven sorts of gems in the world of human beings, enjoyed human bliss, and wandering about his rounds of rebirths subsequently, was reborn in a family endowed with prosperity when this Buddha arose, being of pleasing piety in the dispensation (sāsana), he became a monk, developed spiritual insight (vipassanā), and attained arahatship. he became well-known by the name Pulinapūjaka thera, similar to the name of the meritorious deed done by himself.

165. Having remembered his own former deed, he became delighted and uttered a stanza, starting with Vipassissa Bhagavato in order to show the deeds done by him formerly. There, he saw many a variety; thus He was Vipassī; or he saw separately (or secludedly), thus Vipassī; or He saw such sorts of benefit as one's own benefit and others' benefit differently; thus Vipassī; or He saw such sort of significance namely: the lexicographical, absolutely spiritual etc; differently; thus Vipassī; Vipassissa bodhiyā pādaputtame (at the most excellent bodhi tree of Vipassī), at the circular hall (or pandal) of the most excellent bodhi tree of that Buddha Vipassī; purāņapulinam (old sand) ākirim (Strewn) having thrown away old sand, I spread pure light-yellow sand. The rest is but easily comprehensible

The commentary on the biography

of the thera Pulinapūjaka

has ended.

28. Commentary on Biography of the Thera Uttiya.

Stanzas starting with Candabhāgānadī tīre, constitute the biography of the venerable thera Uttiya. This one also, having done devoted deed of service towards former Buddhas, accumulating meritorious deeds conducive towards escape from the rounds of repeated rebirths (vaţţa), in this or that existence, he was reborn as a crocodile in the river Candabhāgā at the time of the Glorious One Siddhattha; Seeing the Glorious One approaching the river bank, it became pleasingly pious-minded, and lay itself down near the shore even, being desirous of carrying Him across to the further shore. The Glorious One, out of compassion for the crocodile placed His feet on its back. It became delighted and elated, became enormously energetic under the influence of zest, cut across the current swiftly and speedily and led the Glorious One to the further shore. The Glorious One, having come to know about its pleasing piety, made His departure after having prophesied thus:- :This crocodile having passed away hence, will be reborn in the world of divine-beings; thence forward, it will wander about rounds of repeated rebirths ;(samsāra), in the good course of existence and ninety four aeons (kappa), from now, it will attain immortal peace, nibbāna".

In that manner, the crocodile wandered about his rounds of repeated rebirths, only in excellent existences, and was reborn as the son of a certain brahmin in Sāvatthi, at the time of the appearance of this Buddha. They named him Uttiya. On coming of age, he became a wandering ascetic saying to himself: "I shall seek the immortal peace (amata)", one day met the Glorious One, whom he approached, paid his homage, listened to the dhamma, became a proper recipient of pious faith, got ordained as a monk in the dispensation (sāsana), but was unable to rise up to distinction, owing to not having cleanly purified himself of wrong view morally; seeing another bhikkhu bringing about distinction and another bhikkhu foretelling (byākarontam, explaining), he approached the Master and asked for advice in brief. The master also gave him advice in brief even thus: "O Uttiya! Therefore, here, you had better have yourself purified from the very beginning", and do on. He did abide by the advice of the Master, and began to develop spiritual insight (vipassanā). When he started developing spiritual insight ailment arose. When disease developed he got stricken with remorse, came to know the foundation of exerted effort, developed spiritual insight (vipassanā), and attained arahatship.

169. Having thus attained the fruition of arahatship commensurate with his load of deeds, he remembered his own former deed, became delighted and uttered this stanza, starting with candabhāgānadī tīre in order to make manifest the deed done by himself formerly. There, Candabhāgānadī tīre (on the bank of the river (Sandabhāgā), it goes roaring and making sound being of shining glory since strewn over with moon-light, because of also being all-round full of crystal clear fresh water endowed with shining light with the riverbed surfaced with all-round pure pale yellow sand; thus, the river Candabhāgā. I was a crocodile on the shore of that river Candabhāgā; thus, is the connection.

There, Susumāro, making small shoals of fishes into pieces, big and small, it kills; thus susumara (crocodile); fierce fish, alligator; thus, is the meaning. Sabhojana-pasuto (devoted to one's own food), I was devoted to and busy with my own nourishment in my own pasture; nadītittham agaccha'ham (I went to the river-landing place), at the time of the Glorious one's coming I went to, and reached the river-landing spot.

170. Siddhattho tamhi samaye (at that time, Siddhattha) at that time when I reached the landing spot, the Glorious One Siddhattha, the topmost personage, the eldest and best among all creatures Sayambhū (who had become by Himself), that Glorious One, who became Buddha, springing up into being. all by Himself, approached the river-shore, being desirous of crossing the river.

172. Pettikam visayam mayham (my paternal sphere of influence), this crossing of great power every time they arrived (or of any and every arrival), brought over by my father, grandfather and do on, generation after generation; thus, is the meaning.

173. Mama Uggajjam sutva (having heard my offer, the Glorious One, the great Sage, mounted), having heard my offer, volunteering; thus, is the connection. The rest is but clear in meaning.

The commentary on the biography

of the thera Uttiya

has ended

29. Commentary on Biography of the Thera Ekañjalika.

Stanzas, starting with Suvaņņavaņņam constitute the biography of the venerable thera Ekañjalika. This one also, having done devoted deeds of service towards former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths (vaţţa), in this and that existence, was reborn in a family house, at the time of the Glorious One Vipassī; having attained the age of intelligence, he became pleasingly pious towards the three gems, met the Glorious One Vipassī wandering about for alms-food and stood raising his clasped hands having become pious-minded. Due to that deed of merit he had to wander about the rounds of his repeated rebirths among divine and human beings, became worthy of revered offerings everywhere; after he had enjoyed both kinds of bliss he was reborn in a family of prosperity when this Buddha arose; being piously pleased with the dispensation (sāsana) he became a monk, developed spiritual insight (vipassanā) and got established himself in arahatship. He was well-known as the thera Ekañjalika by way of the meritorious deed done by him formerly.

180. Having remembered his own former-deed, and seeing it like a gooseberry fruit on his hand-palm, he uttered this stanza beginning with suvaņņavaņņam in order to make manifest his deeds done formerly by way of solemn utterance (Udāna). Vipassim satthavāhaggam (Vipassī, the chief caravan leader) he, who carries and helps the merchants to cross the desert (kantār); thus, satthavāho (the caravan leader); lets cross, causes to cross over, lets pass across, pulls out and lets reach the secure piece of ground far from the sandy desert, robbers' region, famine area, waterless desert, ogre sphere, and scanty food desert; thus, is the meaning. Who is he? He is the eldest merchant. Because of resemblance with the eldest merchant, caravan leader, this Glorious One also is caravan leader. Likewise, indeed, He lets the creatures, who aspired for three categories of enlightenment (bodhi), who had loaded up their meritorious deeds, cross, go up across, pass out across, pull out across, and reach the dry-land of nibbāna, from the desert of birth, the desert of old age, the desert of disease, the desert of death, the desert of anxiety, lamentation, distress, displeasure and dejection as well as from all samsāra desert; thus, is the meaning. Satthavāhaggam (the topmost caravan leader) he is chief, best and main caravan leader also; thus, sathavāhaggo (chief caravan leader) that chief caravan leader Vipassī, the self-enlightened Buddha; thus, is the connection. naravaram vināyakam (the excellent man, the leader) unsoft exerted effort amongst men; thus, naravīra (the bold man) him; he leads and transports distinctively to the city of nibbāna the creatures who have loaded themselves up with their meritorious deeds; thus, vināyako (special leader) him.

181. Adantadamanam tādi (such a taming of the untamed) he tames the untamed creatures, with their doors of body, mouth and mind, associated with such depravity as lust, anger, delusion and so on; thus adantadamano (the tamer of the untamed) him; equipped with such qualities as being unshakable in things desirable and undesirable and so on; thus, tādī (such) him; mahāvādim mahāmatim (great view-holder and of great intelligence) amidst and among one's own doctrinal and others' doctrinal view-holders, because of being bereft of equal and superior individuals by himself he is amhāvādī (great view-holder) he who has intelligence similar to the great earth resembling mount Meru, is amhāmati (immense intelligence) that Mahāvādim mahamatim self-enlightened Buddha, thus, making in particular similarity with this. The rest is but easy of comprehension.

The commentary on the biography

of the thera Ekañjalika

has ended.

30. Commentary on Biography of the Thera Khomadāyaka.

Stanzas beginning with nagare Bandhumatiyā constitute the biography of the venerable thera Khomadāyaka. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from the rounds of rebirths (vaţţa), in this and that existence, was reborn in a family house at the time of the Glorious One Vipassī; on coming of age, he was exceedingly pious in the dispensation, (sāsana), dearly devoted to the three gems (ratana) listened to the truth (dhamma), in the presence of the Glorious One Vipassī, became piously-minded and made offering of honour with khoma cloth. Making that very offering the foundation, he performed meritorious deeds as long as he lived, and thereafter was reborn in the celestial world. Having enjoyed divine bliss oft and on in the six divine worlds, he passed away thence and having experienced many a variety of such human prosperity as world-king and so on in the world of human beings, and when his good load of merit became all-round matured, he was reborn in a family house when this Buddha arose; on coming of age, he listened to the truth (dhamma), in the presence of the master, gained pious faith, became a monk, developed spiritual insight (vipassanā) and before long attained arahatship. he became well-known as the thera Khomadāyaka by the name of the meritorious deed done by him.

184. having remembered his own former deed, he became delighted and uttered a stanza beginning with nagare Bandhu matiyā showing the former deed done by him. There bandhu is said to be relative; in whichever city those relatives live mutually in society that city is said to be Bandhumatī; ropemi bījasampadam (I sow successful seed) I spent and made established the prosperity of such seed of merit as charity, moral precept and so on; thus, is the meaning.

The commentary on the biography of

the thera Khomadāyaka has ended.

The commentary on the third chapter

of Subhūti has ended.

The commentary on the fourth reciting

occasion has finished.

4. Chapter on Kuņ̄dadhāna

31. Commentary on Biography of the Thera Kuņ̄dadhāna.

Stanzas, beginning with Sattāhampaţisallīnam, constitute the biography of the venerable thera Kuņ̄dadhāna. This one also, having done devoted deeds of service toward former Buddhas, accumulating meritorious deeds conducive towards escape from the rounds of rebirths (vaţţa), in this and that existence, was reborn in the house of a family in the city of hamsavatī, at the time of the Glorious One Padumuttara; in the manner aforesaid, he approached the Glorious One, listened to the truth (dhamma), saw the M:aster placing a bhikkhu at the top-most place amongst those who take the first lot (salāka), aspired for the ranking post, and wandered about doing good deeds commensurate with that aspiration of his. One day, he offered a large banana fruit-ears seasoned with mango stone-powder to the Glorious One Padumuttara who had arisen from the trance of cessation (nirodha); the Glorious One accepted it and made a meal of it. Due to that meritorious deed he exercised divine sovereignty amongst divine-beings and was reborn as earth-divinity at the time of Kassapa Buddha. To long-living Buddhas, namely, there used to be no regular half-monthly fast (uposatha). Likewise indeed, to the Glorious One Vipassī there was fast (uposatha), at an interval of every six years. Dasabala kassapa, however, recited pātimokkha, the 227 disciplinary rules of the vinaya, every; six months. At the time of the recitation of that pātimokkha two associate bhikkhus, who were quarter-dwellers, went there saying to themselves: "We shall observe fast (uposatha). This earth-divinity thought to himself: "The friendship of these two bhikkhus is exceedingly firm; how is it, indeed? Would it get broken when there is a breach-maker or would it remain intact?" He went not far from them looking out for an opportunity between them.

Then, one of the two theras handed over his bowl and robe to the other one, went to a place where water was conveniently available, for the purpose of making his bodily ablutions, became with hands and feet well-washed and came out from near a bush. The earth-divinity came out of the bush behind and behind the thera step after step close after the thera, after having taken the appearance of a lady of most excellent beauty, in the act of disentangling her hair, arranged properly and binding the same, as if heaping up soft earth on her back, arranging her garment and in the act of putting on lower garment. His associate thera who kept himself standing on one side, the moment he saw that matter, became displeased, and thought over thus: "My intimacy with this bhikkhu together for a long period of time is now ruined; were I to know such a misconduct, I would not have familiarity with him (or this one) for so long a time", immediately on the other's coming back, he said thus:- "Friend! Take back your bowl and robe; I shall not go on the one and same journey together with an evil individual like you". On hearing that remark, it became to that conscientious bhikkhu as if having been pierced at his heart being thrust into it by means of a three-tooth javelin held by the other. Thereafter, he said in reply to his friend: "Friend! What, namely, do you say? I do not remember having committed even to the extent of dukkaţa offence within so long a period of time; you however, tell me now, that I am an evil-doer; what is that seen by you?". The reaction was: "What is the use of having seen ;by another? Why? You were in a certain place, together with a lady dressed and decorated in this manner and came out of it together". Although he said in answer to his friend's charge up to three times thus: "Friend! This does not exist for me; I did not see such a lady"; the other thera did not believe his friend's explanatory statement, made what he saw himself a true fact in the matter even and abiding by it, did not go on one and the same journey with him, and proceeded towards the presence of the Master by another road. The other bhikkhu also went to the self-same presence of the master by going on a different journey.

Thereafter, at the time of the clergy of bhikkhus' entering the ordination hall, that bhikkhu saw his former friend at the top of the Uposatha hall, recognised him, and said to himself: "In this fast gathering, there is, namely, and evil bhikkhu; I shall not observe fast together with him"; left the ūposatha hall and stood outside. Then, the earth-divinity, saying to himself; "Heavy harm has been done by me", went to his presence in the guise of an old devotee and asked thus: "O Venerable Sir! Why is my lord standing in this place? "I am standing outside, for this reason:- "O devotee! An evil bhikkhu had entered this ūposatha hall; I do not observe fast together with him" The earth-divinity replied: "Venerable Sir! Please do not take in this manner; this bhikkhu is of all-round pure moral precept; I am the lady who was seen by you; for the purpose of finding out about you by me saying: "Firm, indeed, is the friendship of these theras, or is it not so?, that act was done by me who was on the lookout whether your friendship would be broken or not". The thera remarked: "But you are a good man". The reply was: "Venerable Sir! I am an earth-divinity". The young divinity, while still speaking, stood with divine power, fell himself down at the foot-base of the thera, apologised the thera thus:- "Venerable Sir! Please pardon me; there is none of this fault of the thera; kindly perform the ūposatha"; and urged the thera to enter the fast assembly. That thera then performed the fast service in one and the same place. However, he did not live in one and the same place together with his old friend by way of renewing friendship. He did not speak about this thera's defect. Subsequently, the questioner thera, however, performing deeds of developing clear insight (vipassanā), attained arahatship.

Consequent upon that deed, the earth-divinity, did not get released from purgatory for one whole period of time between two Buddhas (eka Buddhantara). If, however, at one time or another, he were to come to the human world, whatever might be any fault committed by another person, that fault falls on him. He was reborn in a brahmin family at Sāvatthi at the time when our Glorious One arose. They made him known as Dhānamāņava. having attained the age of puberty, he acquired the knowledge of the three vedas, listened to the preaching of truth (dhamma), of the Master at the time of his getting old, properly gained pious faith, and became a monk. Beginning from the day he was ordained, a well-dressed and decorated damsel, entered but together with him as and when he entered the village; when he went out of the village, she went out also; when he entered his monastery also, she entered together with him; when he stood also she stood; in this manner, she did appear ever following him. The thera did not see her. However, owing to the evil consequence of his former deed, she stood visible to others.

Offering alms-food of rice-gruel in the village, women made an all-round jeer (or laugh) saying thus:- "Venerable Sir! This ladle-full of boiled-rice is for you; another ladle-ful of ****(Pg.93) is for this our female associate" There was a great deal of distress to the thera. On his getting back to the monastery also, even the novices and young bhikkhus gathered round him and made all-round jeer saying: "Dhāna has become Koņţa (?) Koņ̄da." (In the P.T.S.D. Koņ̄da is kuņ̄da a bent crooked Koņţa(?) a man of dirty habits.) Then, under that very circumstance, there sprang up for him the name, thera Kuņ̄dadhāna. He rose up and got up himself and not being able to endure the accusation (keļi), made by them, became seized by ;madness and told them thus: "You all are crooked (koņ̄dā), so is your preceptor (Upajjhā and so also is your teacher". Then, they informed the Master about him thus: "Venerable Sir! Kuņ̄dadhāna spoke unseemly (or rough) words thus together with young novices". The Master sent for him and asked thus: "O Dhāna! is it true that you say harsh words together with young novices?" When the reply made by him was thus: "O Glorious One! Yes, it is true"; the Master asked him thus: "Why did you say so?" The thera replied thus: "Venerable Sir! I said so, being unable to endure the constant harassment". Having remarked saying: "You are not able to eliminate (jirāpeti), up to today the deed done by you formerly; o bhikkhu! Do not speak harsh words in this manner again. Buddha uttered the following stanzas:-

"Do not speak any harsh word to anyone;

those spoken to would speak the same in

return to him; wrangling (or quarrelsome)

words, indeed, are painful; retaliation

would pervade (or touch) him.

If one did not get shaken oneself, like

unto copper musical instrument of a pair

of cymbals closely struck, this one became

virtually attained to nibbāna; there does

not exist any quarrel (sārambha) to you."

They also spoke to king Kosala also, this matter, however, namely, the fact that the thera used to wander about with a lady. The king sent his messengers saying: "Look here, go an investigate into the matter"; he himself together with a small retinue, went to the presence of the thera and stood on one side having a look. At that moment the thera was seated doing his needle-work. That lady also seemed to be as if standing at a spot not far away.

Having seen it, the king went to the spot where she stood saying to himself thus: "That matter does exist". When the king came to her, she was as if she has entered the residential leaf-hut of the thera. The king also entered the leaf-hut but together with her, looked over everywhere, and not seeing or noticing anything, formed his impression thus: "This one is not a woman, it must be one of the consequences of his bad deed", first of all, although she went by the neighbourhood of the thera, she did not pay her homage to the thera, came to know the state of not being sure (or certain) came out of the leaf-hut, paid his homage to the thera, sat himself down on one side and asked thus: "Are you not in any way fatigued with alms-food? "The thera replied thus:- "O great king! It is befitting". The king replied thus: "Venerable Sir! I understand my lord's statement; who, namely, will be pleased with you wandering together with such a depravity as this; henceforth there is no more duty of any going whatsoever for you; I shall attend upon you with four kinds of requisites; please do not be negligent in your wise making to be mindful". The king provided meal to the thera permanently. The thera gained the support of the king, with meal well-provided became one-pointed in mind, developed clear insight (vipassanā), and attained arahatship. Thence forward that woman disappeared.

At that time, living in the family of wrong viewers (or heretics), in the city of ugga, mahāsubhadda said to himself-thus:- "May the Master have sympathy with and compassion for me, took self-determined fast, became free from being mundane, stood above on the floor of palace, made declaration of truth thus: "May these flowers, instead of remaining inside, form themselves as a canopy (or ceiling) over the head of Dasabala! With this conception (or clue), may Dasabala together with five hundred bhikkhus accept my alms-meal tomorrow!" and released eight handfuls of jasmine flowers. At the time of preaching the truth dhamma, the flowers went and formed themselves into a canopy above the head of the Master. On seeing that canopy of jasmine flowers, the master but mentally accepted (or agreed to) the alms-meal of Subhadda, and on the next day at sun-rise, said to the thera Ānanda thus: "Ānanda! Today, we shall go afar for wandering to get our alms-meal; without giving to the common (puthujjana), monks, give the lot (salāka), to the nobles". The thera informed the bhikkhus thus: "Friend! Today the Master will go to a distant place for alms-food; let not the common monks go, let the nobles even take the lot (salāka)". Ānanda aroused his logical thought thus:- "The Master does not make me give a lot (salāka) to such sort of bhikkhus; He made me give but to nobles (ariya). only, went and informed the matter to the Master. The Master said thus: "You had better give the lot (salāka), to the thera who made you bring it". The thera Ānanda, considered thus:- If it is not proper to give the lot to Kuņ̄dadhāna, then, the Master would have prohibited it; there would be reason here" and said to ****(Pg.96) that he would give the lot to the latter and bid for his going. Kuņ̄daadhāna entered upon the fourth Jhāna, the basis for higher knowledge even before his going, stood in the sky by his magical power, stretched out his hand and seized the lot (salāka), saying: "Friend Ānanda! Bring it to me; the Master understood me; the master does not prohibit a bhikkhu like me taking first the lot (salāka)". The Master having made biography of that bhikkhu placed the thera at the topmost position, among those who take lot (salāka), first of all, in this dispensation. Because this thera, having gained royal support, became concentrated in mind due to proper gain of nourishment facility and doing the deed for clear insight (vipassanā), became a possessor of six sorts of higher knowledge due to sufficing qualification to attain arahatship (upanissaya). In spite of this being the case, those ordinary (puthujjana) bhikkhus, who did not know the qualities of this thera, provoked their doubts thus: "This one seizes the lot (salāka), first of all; why, indeed, is this? For the purpose of dispelling that doubt of theirs, the thera rose up into the sky, demonstrated his display of magical power, uttered a stanza beginning with "Pañca chinde" in order to make manifest his arahatship in the way the arahatship should be shown.

1. Having thus become an arahat commensurate with perfected load of his meritorious deeds, and attained the topmost position, he remembered his former deed and uttered a stanza, beginning with sattāham paţisallīnam in order to make manifest the deeds done by him formerly by way of delight. There, for seven days he became secluded living all alone the life of cessation (nirodha) trance; thus, is the meaning. The rest is but easy in meaning.

The commentary on the biography

of the thera Kuņ̄dadhāna

has ended.

32. Commentary on Biography of the Thera Sāgata.

Stanzas beginning with Sobhito nāma nāmena constitute the biography of the Venerable thera Sāgata. This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of rebirth (vaţţa) in this and that existence, was reborn in a brahmin family at that time of the Glorious One Padumuttara; having attained proficiency in all kinds of science, became known by the name of Sobhita; he was an expert in the three vedas together with nighaņ̄du and Keţubha, along with their alphabetical divisions, as well as the fifth book of Itihāsa, foot by foot, together with their explanations and conversant with worldly characteristics of a great personage. One day, he met the Glorious One Padumuttara shining with the glory of thirty two characteristics of a great man, going by the garden gate, became exceedingly pious-minded and made his praise by many a means and by many a eulogy of quality. Hearing his praise, the Glorious One gave him prophecy thus: "He will become a disciple named Sāgata in the dispensation of the Glorious One Gotama in future". He thenceforth did meritorious deeds, stood as long as his span of life lasted and after having passed away thence, was reborn in the divine world. Having enjoyed both kinds of prosperity amongst divine and human-beings for a hundred thousand aeons (kappa), he was reborn in a house of a family when this Buddha arose. His parents developed delight saying: Sujāta (a well-born), had come and named him Sāgata. He was piously pleased with the dispensation, became a monk, developed clear insight (vipassanā) and attained arahatship.

17. Having thus attained arahatship according as he had the load of meritorious deeds, he remembered his own former deeds, became delighted and recited a stanza starting with Sobhito nāma nāmena, in order to make manifest the deeds done by him formerly. There, at that time when the load of merit came to full perfection, he became a brahmin known by the name of Sobhita; thus, is the connection.

21. Vipathā uddharitvāna (having pulled out from the wrong path) having dragged out and removed from opposite path, had journey (or wrong path); patham ācikkhase (you intimate the path) Venerable Omniscient Buddha! You inform, preach, show, analyse and make manifest the path, the good man's journey for the pursuance and achievement of nibbāna; thus, is the meaning. The rest is but clear in meaning.

The commentary on the biography

of the thera Sāgata has ended.

33. Commentary on Biography of the Thera Mahākaccāna.

Stanzas beginning with Padumuttara nāthassa constitute the biography of the venerable thera Kaccāna. This one also, having done devoted service towards former Buddhas, accumulating good (or meritorious) deeds conducive towards escape from rounds of repeated rebirths (vaţţa), was reborn in the house of a family of a very wealthy house-holder at the time of the Glorious one Padumuttara; having attained the age of development (or seniority), he, one day, listened to the truth (dhamma), in the presence of the Master, when he noticed the Master placing a bhikkhu at the top-most position among analysts who could explain extensively whatever was preached briefly, this one also, aspired for that ranking position, did such meritorious deeds as charitable offering and so on, wandered about his rounds of rebirths among divine and human-beings, became a repository of super-science (vijjādhara), at the time of the Glorious One Sumedha, met the Master seated in a dense forest, as he went through the sky, became pleasingly pious-minded and made offering of honour with Kaņikāra flowers.

On account of that act of merit, he all-round turned out to be but in good courses of rounds of rebirth oft and on, and was reborn in the house of a family in Benares, at the time of Dasabala Kassapa; when the Glorious One entered parinibbāna, he offered in His honour, gold pieces of brick worth ten thousand at the site of setting up a gold shrine and made his aspiration thus:- "O Glorious One! Wherever I ;am reborn, may I have gold complexion". Thereafter he did good deeds as long as he lived, wandered about his rounds of rebirths among divine and human beings for an interim period between two Buddhas and was reborn in the house of the private chaplain (purohita), of king Caņ̄dapajjota, in Ujjenī, when this Buddha arose. On his naming day, his parents, saying to themselves: "Our son of gold complexion has come bringing along with him his own name"; made him known as Kañcanamāņva (Gold lad), even. When he grew old he acquired the knowledge of the three vedas and with the lapse of his father, gained the position of private chaplain (purohita). He became widely known as Kaccāna by way of his clan.

King Caņ̄dapajjota heard about the appearance of Buddha and sent him saying: "Teacher! You please go there and bring the Master here". He was with himself the eighth and approached the presence of the master. The Master preached the truth (dhamma) to him. At the end of the preaching, he, together with seven of his people attained arahatship, along with analytical knowledge. Then the Master stretched out His hand with the words: "Come! bhikkhus"! Then and there they became as if they were theras of sixty years standing, bearing bowl and robe made by magical powers, wearing two-finger breadth of hair and beard. Having thus accomplished his own benefit the thera informed the master thus:- "Venerable Sir! King Pajjota is desirous of paying his homage to your feet and listen to the truth (dhamma), also". The Master replied thus: "O bhikkhu! You yourself, go there; when you go there also the king will be pleased". The thera, with himself as the eighth went there, pleased the king, had the dispensation properly established among the peoples of Avanti and again went to the very presence of the Master.

31. Having thus attained the fruition of arahat-ship and also achieved the topmost position thus: "O monks! Amongst my disciples, who could analyse the meaning extensively is the chief, namely Mahā Kaccāna", he remembered his own former deed and uttered this stanza, beginning with Padumuttaranāthassa in order to make manifest the deed done before (or formerly) either because of being covered over with lotuses or made in the manner of lotus flowers: the shrine by being worthy of offering reverentially like the monastic fragrant chamber of the Glorious One's residence; Gotamaka, the shrine of Āļavaka," the residential place of those ogres are said to be shrines because of their being places of reverential offering; in the same way, this residential place of the Glorious One is said to be a shrine; it should not be understood as the shrine where relics are treasured; indeed, he did not build (or make) a relic shrine because of the absence of corporeal relics of the Glorious One who had not entered parinibbāna: silāsanam kārayitvā (having had a stone-seat made) having had a stone-seat made of crystal below, for the purpose of flower-bearing for that fragrant chamber named Paduma; suvaņņana'bhilepayi (had it smeared with gold) had that stone-seat smeared and covered over much distinctively with gold of Jambonada (Jambu river); thus, is the meaning.

32. Ratanamayam (made of gems) the umbrella, made of seven kinds of gems; paggayha (having held up) I properly set up for Buddha lifting (or holding up) and bearing on my head a yak-tail fan as well as the excellent white tail of camara; Lokabandhussa tādino (to such a relative of the world) I held towards Buddha endowed with such quality (tādi), resembling the relative of the whole world; thus, is the meaning. The rest is but easy of meaning.

The commentary on the biography

of the thera Mahā Kaccāna

has ended.

34. Commentary on Biography of the Thera Kāļudāyī.

Stanzas beginning with Padumuttara Buddhassa constitute the biography of the venerable thera Kāļudāyī. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths (vaţţa), in this and that existence, was reborn in a family-house in the city of Hamsavatī, at the time of the Glorious One Padumuttara, listened to the truth (dhamma), when he noticed the master placing a bhikkhu at the topmost position among those bhikkhus who made the family piously pleased; he made appropriate endeavour (tajjam abhinīhāram), and aspired for that ranking position.

Having done meritorious deed as long as he lived, he wandered about his rounds of rebirths, took conception in the house of a minister in Kapilavatthu even, on the day when our Bodhisat took conception in His mother's womb. Saying that he was born on the self-same day, together with the Bodhisat, he was made to lie down on a double quilt (dukūlacumbaţaka), and brought for the purpose of attending on the Bodhisat. Indeed, together with the Bodhisat, the bodhi tree, the mother of Rāhula, the four jars of gold treasure, the riding-elephant, the horse Kaņţhaka, Ānanda, Chana, Kāļudāyī; thus these seven were known as born-together (sahajāta), because they were born on one and the same day. Then, on his naming day they named him Udāyi even, because he was born on the day, when the entire city was elated in mind. Because of the fact that his limbs were slightly black, however, he was clearly known as dark Udāyi (Kāļudāyi). Playing princely sport together with the Bodhisat, he grew up.

Subsequently, when the protector of the world was residing at Veļuvana, in the neighbourhood of (or depending upon) Rājagaha, after having renounced the great renunciation, attained, in due course, omniscience, and was turning round the excellent wheel of dhamma. The great king Suddhodana heard about this matter (or news), and sent a minister together with retinue of a thousand men saying: "Bring my son here". That minister went to the presence of the master at the time of preaching dhamma, stationed himself at the all-out end of the audience, listened to the preaching of the truth (dhamma), and attained arahatship together with his own retinue. Then the Master stretched out His hand to them saying! "Come, bhikkhus!" At that very moment, all of them became as if they were senior monks of sixty years of age, bearers of magically-made bowls and robes. From the attainment of arahatship onwards, however, they were but middle-aged nobles. Therefore, the minister did not speak of the message sent by the king to Dasabala. The king sent another minister together with a thousand men saying: "Neither the one who had gone has but come back nor news heard of". When that minister also did behave likewise, the king sent out another minister too. Thus, the king despatched nine ministers along with nine thousand men in this manner. All of them attained arahatship and kept themselves silent.

The king considered thus: "So many of these people, due to absence of affection for me, did not say anything for the purpose of dasabala's coming here; this Udāyi, indeed, is of the same age as Dasabala, who played soft earth together, he has affection for me also; I shall send this minister". The king sent for Kāļudāyī and sent him out saying: "My dear! You had better go to Rājagaha accompanied by a retinue of a thousand men and bring here Dasabala. In going, however, Kāļudāyī said thus:- "Your majesty! If I get your permission of becoming a bhikkhu, thus, I shall bring here, the Glorious One". On being told thus: "Having done anything desired by you, you should show me my son;" the minister went to Rājagaha stationed himself at the all-round end of the audience at the time of preaching the truth (dhamma), attained arahatship together with his retinue and got himself established in the condition of come, bhikkhu, (****p.105). Having, however attained arahatship, the minister said to himself thus:- "This is not the time now for Dasabala to go to His family-city, when, however, the spring weather 9vasanta0 approaches (or comes near), when the dense forest bloom its flowers, when the ground is properly covered with green grass, then, it will become time to go". He awaited that time and when the spring season (vasanta) arrived properly, he uttered these stanzas, properly praising the path of going for the Master to go to His family city thus:-

       "Venerable Sir! Crimson-coloured, now are

trees; shedding off their foliage, they are

bidding for fruits; but being aflame the

trees shine, O great Hero! Time it is for

way-faring. Trees are delighted with their

flowers; they send breeze in all directions

from all sides; discarding their leaves,

the trees are bent on bearing fruits;

O Hero! Time it is for departure from

here.        

Not too cold, nor too hot, however;

Venerable Sir! The weather is worthy

of journey. Let the Sākiyans and

Koliyans see you crossing the river

Rohinī facing the opposite (or west)

shore.

The cultivator ploughs his field due

to his desire; merchants go, due to

their desire, to the high seas (or

ocean) to procure wealth. Let that

desire of mine for which I stand become

accomplished (or get materialised).

Neither too cold nor too hot, nor too

difficult to get alms-food for satisfying

hunger; the ground is green with grass;

O great Sage! This is time. Again and

again even also they sow their seeds;

the royal rain shower over and over again;

cultivators plough their fields now and

again; crops come into kingdom repeatedly.

Again and again beggars wander about; again

and again lords of charity give their

offering. Having given offering, lords

of charity repeatedly approach heavenly abode.

In whichever family a wise man of abundant

knowledge is born, on the family the wise man

indeed, showers prosperity to seven genera-

tions (yuga). I think the god of gods

(devadeva) is capable; indeed, the sage

named truth has indeed been produced by you.

Of the great sage, the father is named

Suddhodana; Buddha's mother, however, is

named Māyā who having all-round borne the

Bodhisatta in her womb, on the dissolution of her

body, is happy in the divine world of thirty three.

That lady of the Gotama clan, having died, passed

away from here, being endowed with divine sensual

pleasures, she delights herself with five strands

of sensual pleasures, surrounded by those groups

of divine beings.

There, ańgārino (crimson coloured) resembling embers; thus, is ańgārāni (ember-like) flowers and fruits of trees are red-coral coloured emberlike; those are to these; thus, ańgārino, flaming ember-coloured; as if properly all-round permeated with the raining embers and with exceedingly red Kusuma-flower colour; Thus, is the meaning. Dāni (now) at this time; dumā, trees; Bhaddante, Venerable Sir!, the inside of this one is good; thus, Bhadante; thus is said after the elision of one alphabet 'd'; the Master is associated with distinguished quality, and has become topmost (or chief) among those who are associated with distinguished quality; therefore Bhaddante; thus, is but a term of address to the master; as in such examples as: "Sugate, paţikamme, sukhe, dukkhe, jīve (the good goer, proper work, pleasure, pain, life)" and so on, this alphabet (or vowel)'e' is an individual word (paccattavacana); here, however, it should be understood as signifying self-enlightenment (sambodhana) Therefore it has been stated thus: "Bhaddante, thus, is the term of address". Some say thus:- "By the word bhadda is an intervening word for the sake of equality; phalesino (bearing fruits) they seek fruits; thus, phalesino, seeking fruits; though inanimate 9or without volition). Being thus requested by the thera, the Glorious One saw distinguished achievements (of many in His going there, entered upon the road leading to Kapilavatthu, by way of wandering without hurry (or leisurely), from Rājagaha, surrounded by twenty thousand canker-free arahats. The thera went to kapilavatthu by means of his magical powers, while still standing in the sky in front of the king, being asked by the latter who noticed the thera in the manner of not having seen him before thus: "Who are you? the thera uttered a stanza in order to point out saying: "You do not recognise me, the young minister, who was sent to the presence of the Glorious One; however, you should in this manner know me".

         "O Sākiyan Sovereign!  I am the son of Buddha,

the unconquered conqueror, such a personage

resembling shining embers crimson-coloured;

You are my father's father; O Gotama! Spiritually

(dhammena), you are my grandfather".

There, Buddhassa putto'mhi (I am son of Buddha) I am the son of the bosom of omniscient Buddha; asayhasāhino, of the unconquerable conqueror, leaving aside previous to great self-enlightenment, because of being unable to put pressure to bear upon (or to overbear) and conquer the great Bodhisat by others, of the unconquerable, of the entire load of deeds for bodhi, of the special benefactor of great sympathy, also, from the point of view of conquering and being over-bearing; thence further on also, because of the inability to conquer and overwhelm by others, from the point of view of conquering and overwhelming the unconquered māra of five categories, from the point of new conquest of Buddha's duties, which are unconquerable by others, reckoned as the advice by means of absolute benefit accruing in the very present existence and hereafter for living-beings amenable to discipline according as they are worthy of being enlightened in such classifications as: their individual inclinations, adherences, practice, escape (or release) and so on, there or from the condition of doing good, of the conqueror of the unconquerable; ańgīrasassa (of the Ańgīrasa) of the One, prosperous with such virtues as moral precepts and so on made to be members; others opine as of one who emitted light from bodily members, big and small; some say, however, thus:- two names: Ańgīrasa and Siddhattha are taken even as father only; appaţimassa (of the peerless) of one beyond example; tādino (of such) of one who had attained such characteristics as is desirable and undesirable objects (or matters), pitupitāmayham tuvam (you are my father's father) you are father, by worldly convention, of my father, the self-enlightened buddha, was of noble-birth; Sakka (O Sakiyan!) he addresses the king by way of birth; dhammena (spiritually) by the combination of two births noble-birth by self-becoming and worldly-birth; Gotama, O Gotama! he addresses the king by means of his clan; ayyakosi, you are mu grandfather; the thera, in saying here also the stanza beginning with "Buddhassa putto'mhi, I am Buddha's son", made manifest his arahatship.

Having made himself known, however, in this manner, and when he was requested to sit on the pedestal of much value (or great worth), and when his begging bowl was filled up with his own well-prepared meal of many different top tastes and offered to him by the king who was glad and satisfied, he showed his sign of going away. On being asked thus: "Venerable Sir! Why do you want to go anywhere? Please eat here", the thera replied: "I shall go back to the master's presence and eat there". The king questioned thus: "Where however, is the Master?" "The Master had entered upon a journey, surrounded by twenty thousand bhikkhus for the purpose of seeing your majesty," was the thera's reply. The king said thus: "You eat this alms-food in your bowl; you will take away another for the Glorious One; until such time when my son arrived at this city, till then please carry from here alms-food for Him". When told so, the thera performed his meal-duty; preached the truth (dhamma), to the king and his retinue, sent off (or released0 through the sky the begging bowl filled with meal to be carried to the Master, and himself also rose up into the air, while everybody was still watching him in order to render the entire royal residents become excessively pleased and pious over the three gems, much prior to the coming of the master to them; brought the alms-food close to him and placed the same into the hand of the Master. The Master ate that alms-meal. In this manner, during the journey of sixty yojanas, travelling a yojana per day, the thera brought and offered alms-meal from the royal house for the Glorious One daily. Then the Glorious One, saying: "This one made my father's entire residence pleasingly pious," placed him in the topmost position among bhikkhus who pleased His family thus:- "O monks! Amongst bhikkhus, my disciples, who instil pleasing piety into the minds of my family, this one is the topmost (or chief) namely, Kāļudāyī.

48-49. Having attained arahatship and topmost ranking position, commensurate with the load of meritorious deeds done by him, he remembered his own former deed, uttered a stanza beginning with Padumuttarassa Buddhassa, by way of being delighted in order to make manifest the deeds done by him formerly. Addhānampaţipannassa (to Him who had entered upon a journey) to Him who had proceeded on a distant journey for the purpose of going to another kingdom; carato cārikam takā (kto Him who was going about His wandering round then) to Him who was going about His wandering rounds of three kinds then: the inner circle, middle circle, and outer circle (mandala); Padumuttarabuddhassa, to the glorious One Padumuttara Buddha, suphullam (well-bloomed) properly blooming, awakening; gayha (seizing) having taken not simple and totally red lotus (paduma) and white lilies (uppala), mallikam (mallika flower which had flowered) i caught hold of the flowers with both hands and filled; thus, is the connection. Pardmannam gahetvāna (taking absolutely exalted food) having taken the entirely well-cooked sāli rice, absolutely most excellent, best and sweet, adasin (I gave) I requested the master to make a meal of the same; thus, is the meaning.

57. Sakyānam nandjanano (the promoter of joy of the Sākiyans) promoting and arousing pleasure and for the prosperity of growth (or height) and circumference or girth (pariņāha), beauty, youthfulness, and words of address of members of the royal Sākiyam family, kinsmen of the glorious One; ñātihandhu bhavissati (will become relative and kinsman) will become known and obvious relative. the rest is but easily comprehensible.

The commentary on the biography

of thera Kāļudāyi

has ended.

35. Commentary on Biography of the Thera Mogharāja.

Stanzas beginning with Atthadassī tu Bhavavā constitute the biography of the venerable thera Mogharāja. This one also, having done devoted service towards former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of rebirth, in this and that existence, was reborn in the house of a family at the time of the Glorious One Padumuttara; having attained the age of intelligence, he one day listened to the truth (dhamma), in the presence of the Master, when he noticed the master placing a bhikkhu at the topmost position among the wearers (or bearers) of wretched robes (lūkhacīvara), made his self-resolution, desiring to get that ranking position, did meritorious deeds in this and that existence, was reborn in a brahmin family again at the time of the Glorious One Atthadassī and reached perfection in the arts and sciences of the brahmins. One day, he saw the Glorious One Atthadassī, surrounded by clergy of bhikkhus going along a chariot-road, became pressingly pious-minded, paid his homage to Him with five forms of establishments (pañcapatiţţhita) raised his clasped hands in adoration on to his head, recited six stanzas in praise of Him, beginning with these words: "Yāvatā rūpino satthā (as long as the handsome Master) and so on and offered honey having filled up the pot. The Master accepted it and made thanks-giving. On account of that meritorious act, he wandered about his rounds of rebirths among divine and human-beings and was reborn as a minister of a king named kaţţhavāhana at the time of the Glorious One Kassapa. On being sent by the king to bring the Master, he went to the presence of the Master, listened to the preaching of the truth (dhamma), properly gained pious faith, became a monk, performed the duties of a monk for twenty thousand years, passed away thence, wandered about his rounds of rebirths only in good courses of existence for one Buddhantara (interval between two Buddhas) and when this Buddha arose. He gained the name Mogharāja, acquired knowledge of science in the presence of the brahmin Bāvarī, became remorseful, renounced the world, became an ascetic, became surrounded by a thousand ascetics, was sent out together with Ajita and so on to the presence of the Master, he, being the fifteenth of them, asked questions and attained arahatship at the end of answers. Having attained arahatship, however, he bore (or wore) the ragged raiment (pamsukūla), endowed with three distinctive kinds of meagreness namely:- meagre weapon-needle, meagre thread, meagre dye. On that account the Master placed him at the topmost position among those who wore meagre robes.

(1) Pañcapatiţţhita; the definition given by the Pāļi-English Dictionary of the Pāļi Text Society under the word Pañca is not adequate, if not incorrect. It is the adhivacana (terminology) for such a form of paying homage as comprising the attitude of the adorer on his bended knees, bowing himself down till his forehead touches the earth (bhūmi, ground) and the palms of his two hands rest on the ground; thus, the five members of his bodily limbs, namely: two knees, two palms and the forehead are in earth-touching attributes in his attitude of adoration.

64. Having thus attained the fruition of arahatship, commensurate with his self-resolution (panidhāna), he came to notice his own load of former merit and uttered a stanza, beginning with Atthadassī tu BhagavĪā in order to make manifest the deeds done by him. All that is but clear in meaning.

73. Pūţadam pūrayitvāna, having filled the container; pūţaka (container), is said to be water-pot devoid of fly-eggs; having filled a jar with small honey, paggayha, having lifted up, mahesino (to the great Sage); took that honey-jar in the manner of respect with both his hands and offered it to the Glorious One; thus, is the connection. The rest is but easy of comprehension.

The commentary on the biography of the

thera Mogharāja

has ended.

36. Commentary on Biography of the Thera Adhimutta.

Stanzas beginning with Nibbute Lokanāthamhi, constitute the biography of the venerable thera Adhimutta. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of rebirth (vaţţa); in this and that existence was reborn in a certain family house when the world-protector Atthadassī passed away into parinibbāna; he was pleasingly pious over the three gems, invited the clergy of bhikkhus, had a panda made with sugar-canes, donated a great charity and at its conclusion, he made self-resolution (or aspired) for the tranquil path leading to nibbāna. Having passed away thence, he enjoyed both kinds of prosperity amongst divine and human-beings, was reborn in a family house when this Buddha arose, became pleased with the dispensation (sāsana), and well known as the thera Adhimutta because he was properly established in pious faith.

84. Having thus attained arahatship, under the influence of the load of merit done, he remembered his own former deeds, became delighted and uttered a stanza beginning with Nibbute Lokanāthamhi, in order to make manifest the deeds done by him formerly. All that is but easy in meaning.

The commentary on the biography

of the thera Adhimutta

has ended.

37. Commentary on Biography of the Thera Lasuņadāyaka.

Stanzas starting with Himavantassāvidūre constitute the biography of the thera lasuņadāyaka. This venerable one also having done devoted service toward former Buddhas, accumulating meritorious deeds conducive toward escape from rounds of rebirths (vaţţa), in this and that existence, was reborn in a family house at the time of the Glorious One Vipassī. Having attained the age of intelligence, he noticed the disadvantage in household life, abandoned the house, renounced the world, became an ascetic (or hermit), lived in the forest near Himavanta, grew much onions, lived even there, eating forest roots and fruits. Taking an abundant quantity of onions in baskets lifted by a carrying pole (kāja), he brought them to the path of laymen, offered charity through pleasing piety, offered them to the clergy of bhikkhus headed by Buddha, for purposes of medicine and went away. Having done meritorious deeds in this manner as long as he lived, he wandered about his rounds of rebirths among divine and human-beings, due to the strength of that self-same merit, enjoyed both kinds of prosperity, and in due course, sprang up at the time, when this Buddha arose; having gained properly pious faith, he became a monk, developed clear insight (vipassanā), and before long even, attained arahatship, and became well-known as the thera lasuna-dāyaka, by virtue of his former deed.

89. having remembered his own former deed, he became delighted, and uttered a stanza beginning with Himavantassāvire, in order to make manifest the deeds done by him formerly. There, I was a hermit then, when the Glorious One Vipassī arose, at the all-round end of Himalaya hill, at the place where human-beings wandered about; thus, is the connection. Lasuņam upajīvāmi (I made my living on onions) grew red onions, made my field of pasture over the plantation, and made my living; thus, is the meaning. Therefore it has been stated thus:- "Lasuņam mayhabhojanam, my food was onions".

90. Khāriyo pūrayitvāna (having filled the baskets to be lifted up with a pole), having filled up the hermit's basket with onions and taken them up with a pole; samghārāmañ (the ashram (or monastery) of the clergy) the residential place of the clergy, the monastery lived with four kinds of postures of the clergy in the three such seasons as cold season and so on; āgacchim, I came; thus, is the meaning. Haţţho haţţhena cittena, joyous and with joyful and with joyful heart, I offered onions to the clergy, with my mind associated with delight and I was satisfied; thus, is the meaning.

91. Vipassissa niratassaham (I was delighted in Vipassī's), I was delighted and perfectly pleased with the glorious One Vipassi's dispensation, that of chief and best among men; thus, is the connection. Samghassa to the clergy :P: modaham ***(PG.117) :P: I became joyous, having offered the charity of onions, I, saggambi (in heaven) enjoying the divine prosperity for the span of life of an aeon (kappa), in the celestial world properly at the top, I became joyous and satisfied; thus, is the meaning. The rest is but easily comprehensible.

The commentary on the biography

of the thera Lasuņa dāyaka

has ended.

38. Commentary on Biography of the Thera Āyāgadāyaka.

Stanzas beginning with nibbute Lokanāthamhi constitute the biography of the venerable thera Āyāga. This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths (vaţţa), in this or that existence was reborn in a family-house at the time of demise (parinibbāna), of the Glorious One Sikhi; being piously pleased with the dispensation, gave the expenses to carpenters, had a long dining hall (or eating shed), worthy of mental satisfaction, built, invited the clergy of bhikkhus, catered them excellent nourishment, offered a great charity, and made his mind full of pious pleasure. Having done meritorious deeds as long as he lived and wandering about his rounds of rebirths, he enjoyed both kinds of prosperity, was reborn in a family house; properly gaining believing faith he became a monk, making effort and exertion, developed clear-insight (vipassanā), and before long even, he attained arahatship. He became well-known as Āyāgathera, under the influence of the meritorious deed done by him.

94. Having thus attained arahatship, under the influence of the load of merit done, he remembered the meritorious deed done formerly be himself, became delighted and uttered a stanza starting with Nibbute Lokanāthamhi, in order to make manifest the deed done formerly by him. There, Nibbute vadatam, of saying into nibbāna, are, excellent, in the interval of those who say "we are Buddhas", when the most excellent Glorious One Sikhi entered parinibbāna; thus, is the meaning. Haţţho baţţhena cittena (joyful and with joyous mind), because of pious faith, joyful and glad, with joyous mind due to the mind being associated with delight, uttamam thūpam (most excellent solid shrine), best pagoda: avandim (I paid my homage); I bowed my body; thus, is the meaning.

95. Vād̄dhakīhi kathāpetvā (having had a talk with carpenters) having had a discussion done over the size asking thus:- "How large is the size of the eating-hall. This, is the meaning. Mūlam datvānaham tadā (then having given the price, I), then, at that time, I gave the price to those carpenters for the purpose of carrying out the work; āyāgam (long hall) well satisfied, I made them build a long eating hall with my delighted mind; thus is the meaning. The rest is but easily comprehensible.

97. Āyāgassa idam phalam (this is the fruition of the long hall), this is the beneficial result of offering the eating hall.

the commentary on the biography

of the thera Āyāgadāyaka

has ended.

39. Commentary on Biography of the Thera Dhammacakkika

stanzas starting with Siddhatthassa Bhagavato constitute the biography of the venerable thera Dhammacakkika. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from the rounds of repeated rebirths, in this and that existence was reborn in a family house at the time of the Glorious One Siddhattha; having attained the age of development, his household increased in number with his wife and children and he became a man of abundant wealth having been endowed with prosperity. Being piously pleased with the three gems, he became full of pious faith, had a wheel of dhamma made at the back of the seat of preaching dhamma in the preaching hall (dhammasabhā) and reverentially made his offering. On account of that act of merit, in places where he was born, among divine and human-beings, he enjoyed the prosperity of sakka and world-king, in due course, sprang up in a family-house, when this Buddha arose. endowed with wealth, he properly provoked pious faith in himself, became a monk, developed clear insight (vipassanā), attained arahatship before long even, became naturally well-known as the thera Dhammacakkika, by the one resembling the name of the good deed done by him formerly.

102. Having attained the fruition of arahatship commensurate with the load of merit, he remembered his own former deed, became pleasant-minded, uttered a stanza starting with Siddhatthassa Bhagavato, in order to make manifest his deed done formerly. Sīhāana sammukhā (well-facing the lion-seat), in front of the seated lion Glorious One, at the very facing place of Buddha's seat; thus, is the meaning. Dhammacakkam me ţhapitam (the wheel of truth had been placed by me) the wheel of truth (dhamma), was made, having had resemblance of a mirror made in the middle after showing lion-figure on both sides of it in the manner of a spiritual wheel (dhammacakka) by me and placed and offered it by me. What has become? vaņņitam (praised), spoken well of as "excessively excellent" by intelligent wise-men. The wheel of truth (dhammacakka) is well made; thus, is the connection.

103. Cāruvaņņo va sobhāmi (I shine like the very colour of gold) similar to gold colour, I glitter and shine; thus, is the meaning. also thus:- "Catuvaņņahi sobhām (I shine with four colours)"; Sobhāmi, I shine with the four colours, reckoned as such births as princely warrior, brahmin, merchant and commoner (sudda); thus, is the meaning. Sayoggabalavāhano (bearer of one's own strength of soldiers), equipped (Sahito (accompanied) with) such equipments as gold palanquins and so on, with the strength of such servants as commander-in-chief, great ministers and so on, as well as with the transport reckoned as elephants, horses, chariots; thus, is the meaning. Bahujjanā (many people), abundant human beings; anuyantā (going after), following me; niccam (always), they surround me at all times; thus, is the connection. The rest is but easy of comprehension.

the commentary on the biography of

the thera Dhammacakkika

has ended.

40. Commentary on Biography of the Thera Kapparukkhiya.

Stanzas starting with Siddhatthassa bhagavato constitute the biography of the venerable thera kapparukkhiya. This one also having done devoted service toward former (or previous) Buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths, in this and that existence, was reborn in a family endowed with wealth at the time of the Glorious One Siddhattha; he was highly wealthy and abundantly prosperous, had clear faith in the Master, owned a world-tree (Kapparukkha) of gold made variegated with seven kinds of gems, placed it facing the shrine of the Glorious One Siddhattha as reverential offering to the shrine. Having done meritorious deed in this self-same form, he stood as long as his span of life lasted, passed away thence, wandered about his rounds of rebirths, in due course, was reborn in a family house when this Buddha arose; when he attained the age of intelligence he had his house-hold living well-established and having clear-faith in the three gems, listened to the truth (dhamma), properly gained pious faith, won over the heart of the Master, became a monk, attained arahatship not long afterwards even, and became well known as the thera kapparukkhiya by the name of the meritorious-deed done formerly.

108. Having thus attained the fruition of arahatship, he remembered his own former deed and uttered a stanza, starting with Siddhatthassa Bhagavato in order to make manifest his deed done formerly by way of becoming delighted. Thūpaseţţhassa sammukhā (facing the best solid shrine), at the place in front of the shrine, the solid relic-repository shrine which as best and most excellent; vicitta dusse (variegated cloth), such pieces of cloth as Chinese sheeting, Somāra sheeting, and so on, with many a colour, without equal, without similarity, which won the heart by means of mind; lagetvā (having hung) hanging down the world tree, (kappsarukkha); ţhapesim (I placed); I had established; thus, is the meaning; the rest is but clear in meaning.

The commentary on the biography

of the thera Kapparukkhiya

has ended.

The commentary on the fourth chapter

(vagga) has ended.

41. Commentary on Biography of the Thera Bhāgineyyupāli

Stanzas, starting with Khīņāsavasahassehi constitute the biography of the venerable thera Bhāgineyyupāli, nephew of venerable Upāli. This thera, indeed, having done devoted service toward former Buddhas, accumulating meritorious deeds 8n this and that existence, was reborn in a family at the time of the Glorious One Padumuttara. As he grew up, he noticed (or came to see) disadvantage in setting up a household life, abandoned his house, renounced the world, became an ascetic, gained five kinds of higher knowledge and eight kinds of prosperous jhāna and took up his residence in Himalaya. The hermit saw the Glorious One shining like the full-moon even from afar, became pious-minded pleasingly, made his antelope skin stationed on his shoulder, raised his clasped hands, paid his homage, properly placed on his head the clasped combination of ten nails, while still standing, and praised the Glorious One with many an illustration, and with words of eulogy. Having heard his praise, the Glorious One gave prophecy to him thus:- "This hermit in future, during the dispensation of the Glorious One named Gotama, will become monk, and turn out to be the chief among those who have sharp knowledge (tkhiņa paññā) in the Vinaya". He stood as long as his span of life lasted and being one with undiminished jhāna all-round was reborn in the brahma world. Having passed away thence, he wandered about his rounds of rebirths, enjoyed prosperity among divine and human-beings, was reborn, when this Buddha arose in the city of Kapilavatthu as the son of the sister of the thera Upāli. Having gradually grown up, he became a monk in the presence of his uncle the thera Upāli, took mental exercise (kammaţţhāña) developed clear insight (vipassanā) and before long even, became an arahat. Because he resided near his own teacher, he became sharp-witted in the problems of discipline (vinaya). Then the Glorious One placed him in the topmost position thus: "O bhikkhus! Among my disciples, bhikkhus who are sharp-witted in problems of discipline (vinaya), this one is the chief, namely Bhāgineyyupāli.

1. Having thus attained the topmost ranking position, he remembered his own former deed became delighted and uttered a stanza starting with khīņā savasahassehi, in order to make manifest the deed done by him formerly. Thus: ā (up to), from all sides up to the highest heaven (bhavagga), flow, turn out to be; thus, cankers (āsava); the four kinds of such cankers as cankers of sensual pleasures and so on; those, by whom the cankers had been exhausted, dried up, especially evaporated, clearly crushed; thus, the canker-free, khīņāsavā; a thousand of those self-same ones, a thousand canker-free; by those thousand canker-free arahats; pareto, surrounded; Lokanāyako, the leader of the world to nibbāna, went to become alone to live singly, devoted to seclusion; thus, is the connection.

2. Ajinenanivattho'ham (I was dressed in antelope skin), i was properly covered over with the skin of an antelope-deer, the wearer of antelope skin; thus, is the meaning. Tidaņ̄da paridhārako (all-round bearer of three sticks) took tripod (tidaņ̄da), for the purpose of placing the water goblet and bearing the same; thus, is the meaning. I saw (or met) the leader of the world surrounded by the clergy of bhikkhus in their all-round array; thus, is the connection. The rest is but clear.

The commentary on the biography

of the thera Bhāgineyyupāli

has ended.

42. Commentary on Biography of the Thera Soņakoļivisa.

Stanzas starting with Anomadassissa munino, constitute the biography of the venerable thera Koļivisa. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds conducive toward escape from rounds of rebirths in this and that existence, was reborn in a family house, at the time of the Glorious One Anomadassī; on coming of age, he developed a household of wife and children, became endowed with wealth, had a graceful promenade made for the Glorious One to walk about to and fro, had a well-placed all-round work (Suddhāparikkamma) made it levelled even like unto the surface of a mirror, gave it a shining finish, furnished it with lighted lamps, sweet-scented incense and fragrant flowers, etc., offered it to the Glorious One, and reverentially entertained the clergy of monks headed by Buddha with excellent nourishment. having thus done meritorious deeds as long as he lived, he was reborn in the divine world when he passed away thence. There, having enjoyed divine bliss in the manner stated in the Pāļi (of the piţakas); all the intervening incidents should be understood according as said in the Pāļi. (In the final (or last) existence, however, he was born in the royal lineage of Koliya and on coming of age, because of the fact that he bore ear-ornaments worth a crore, he became well-known as Koţikaņņa (a ****PG125) or kuţikaņņo (a chamber bearer). He had clear faith in the Glorious One, listened to the truth (dhamma), properly gained pious faith, became a monk, developed pure insight (vipassanā), and before long even, attained arahatship.

25. having become an arahat, he remembered his own former deeds, became pleasant-minded and uttered a stanza beginning with Anomadassissa munino, in order to make manifest the deeds done by him formerly. there, Anomadassissa (of Anomadassī), he is Anomadassī, whose body of the glorious One is worthy of seeing, because of being properly adorned with thirtytwo characteristic marks of a great personage, because of the shining nimbus (or halo) of a fathom-length radiant rays, and also because of being endowed with height and girth (ārohapariņāha), super-normal (anomam) uncommon (alāmakam) good and sightly (dassanam); of that sage Anomadassī; thus, is the meaning. Tādino (of such) of the havituated unshakable amidst desirable and undesirable; sudhāya lepanam katvā (made the smearing for well-laying; kārayim (I cause to make) I made an adorned promenade (or cloister), with such adornments as lamps, incenses, flowers, flags, festoons and so on; thus, is the meaning. The meaning of the remaining stanzas is but easily understandable by the sequential flow of Pāļi.

35. One who bears the good repute reckoned as prosperity of surrounding retinue and prosperity of wealth; thus, this one is Yasodhara (bearer of fame). All these seventy seven world-kings were of one name by the name of Yasodhara. Thus, is the connection.

52. Ańgīraso (the radiant), he is Ańgīrasa (the radiant) whose rays come out from the members of his body; he does not go to the four-forms of purgatory either due to such evil conduct as desire, anger, delusion and fear, or by way of evil behaviour; thus, he is nāga; that nāga, nongoer to purgatory is mighty and honoured as well; thus, mahānāga, great nāga; the rest is but clear in meaning.

The commentary on the biography

of the thera Koļivisa

has ended.

43. Commentary on Biography of the Thera Kāļigodhāputtabhaddiya.

Stanzas starting with Padumuttara sambuddham constitute the biography of the venerable Bhaddiya thera, the son of Kāļigodha. This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of rebirth (vaţţa), in this and that existence, was reborn in a certain; family, endowed with wealth, at that time of the Glorious One Padumuttara. having attained growth in age, he developed his family of wife and children; noticing the citizens doing meritorious deeds, he himself became desirous of doing good deeds, invited the clergy of bhikkhus headed by Buddha, prepared high-priced beds of such material as thick woven cloth or woollen coverlet and so on, catered excellent nourishment when the Glorious One with His clergy was seated there offered a great charity. having thus done meritorious deeds as long as his life-span lasted he enjoyed both kinds of bliss amongst divine and human-beings, was reborn subsequently; as the son of the queen named kāļigodhā, when this Buddha arose. On having attained the age of intelligence, because he was handsome (or excellent) due to the prosperity of good height and girth of hands, feet and from as well as because of the fact that he was the son of the queen Kāļigodhā, he was well-known as Bhaddiya the son of Kāļigodhā. He was piously pleased with the M:aster ;(or had pleasant piety (or faith) in the Master, won over the heart of his parents, became a monk and before long even, became an arahat.

54. Having become an arahat, he remembered his own former deed, became delighted, and uttered a stanza starting with Padumuttara Sambuddham, in order to make manifest his former deed (or the deed done by him formerly). The meaning of it has but been said below (or already Mettacittam 9befriends), becomes affectionate, and joyful toward all creatures; thus, mettā (loving kindness) the mind which goes together with loving kindness is mettacitta, (mind of loving kindness) to such Glorious One as had it, He is Metacitta (Love-minded), Him, the love-minded; Mahāmunim (the great sage), Mahāmuni because of His being great among the entire clergy, He is a great sage; that self enlightened Buddha Padumuttara; thus, is the connection. Janatāsabbā (all people), the whole body of men, all residents of the city; thus, is the meaning. Sabba-lokagganāyakam, the topmost leader of the whole world; upeti (approaches), people go near the self-enlightened Buddha Padumuttara, the topmost best leader, because of leading and reaching the whole world to nibbāna; thus, is the connection.

55. Sattukañca baddhakañ ca, material as well as settled one, āmisam (ingredient) material reckoned as settled, and unsettled flour (barley meal flour); in other worlds, such things as meal, drinks, or special kinds of cake baked or boiled in a bag, pūpa, chewable, eatable, rice-gruel (or boiled rice) and so on, because of their being according to time-limit (yāvakālika) is āmisa (eating material) taking drinkable and eatable nourishment also he gives as charity to the Master; the unsurpassed field of merit; thus, is the connection.

58. Āsanam Buddhayuttakam, seat befitting Buddha, the seat made of seven kinds of gems, connected with Buddha, worthy of Buddha, apprapriate for Buddha; thus, is the meaning. The rest is but easily comprehensible, by methodical sequence (anuyoga).

The commentary on the biography

of the thera Bhaddiya son

of Kāļigodhā has ended.

44. Commentary on Biography of the Thera Sanniţţhāpaka.

Stanzas starting with araññe kuţikam katvā constitute the biography of the venerable thera Sanniţţhāpaka. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds conducive toward escape from rounds of rebirth (vaţţa), in this and that existence, was reborn in a family house at the time of the Glorious One Padumuttara; when he attained the age of intelligence, he was bound down with house bondage, but having noticed the disadvantage in household life, he abandoned the material pleasures of sense as well as the pleasure of depravity (kilesa) and took up his forest abode in a hill. One that occasion, the Glorious One, Padumuttara, because of His desire for solitude arrived at his place. Then, that hermit, met the Glorious One, became faithful-minded, paid his homage, prepared a grass-spread for the purpose of His sitting, and offered the ;same. He entertained the Glorious One seated there with many a such sweet fruit big and small as fig fruit and so on. One account of that act of merit, he passed away thence, and wandering about his rounds of rebirth oft and on among divine and human beings, enjoyed both the bliss and was reborn in a family house when this Buddha arose; being endowed with pious faith, he became a monk, developed clear insight (vipassanā) not long after even, became an arahat. He was well-known as the thera Sanniţţhāpaka because he was well established in nibbāna reckoned as the tranquil path even without effort like unto the attainment of the fruition of an arahat at the tip of a razor.

70. Having, however, become an arahat, he remembered his own former deed, became pleased in mind and uttered a stanza starting with araññe kuţikam katvā in order to make manifest the deed done by him formerly. There araññe (in the forest), due to such sort of danger as lion, tiger and so on, human beings do not delight in, are not pleased with and do not adhere to this place; thus, araññe (forest); in that forest; Kuţikam (a chamber) having built a grass roofed residence, in the hill; vasāmi (I live), I made my residence; thus, is the meaning. I lived contented with gain or loss, fame or ill repute; thus, is connection.

72. Jalajuttamanāmakam (named most excellent aquatic flower), sprung up in water is jalaja (aquatic product), lotus (paduma); the most excellent aquatic product is the most excellent lotus; he is named Jalajuttama, whose name is similar to the most excellent aquatic flower; that Buddha, named Jalakjuttama, the most excellent lotus flower; thus, is the meaning. There it is but easily comprehensible by following the Pāļi manner.

The commentary on the

biography of the Thera

Sanniţţhāpaka

has ended

45. Commentary on Biography of the Thera Pañcahatthiya.

Stanzas starting with Sumedho nāma Sumbuddho constitute the biography of the venerable thera Pañcahatthiya. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of rebirth 9vaţţa), in this or that existence, was reborn in a family house at the time of the Glorious One Sumedha; on having attained the ;age of intelligence, he lived holding clear faith in; the three gems. On that occasion they brought five handfuls of white lilies (uppala). He offered those five handfuls of lilies with reverence to the Glorious One Sumedha wandering about on the street. Thos five handfuls of lilies went and became a canopy in the sky, went together with Tathāgava even, providing a shade for Him. On seeing that phenomenon, he became pleasure-minded with his body permeated with zest (pīti), remembered that self-same meritorious deed as long as he lived, and having passed away thence, was reborn in the divine world. Subsequently. wandering about his rounds of rebirth oft and on, he was reborn in a family house when this Buddha arose. One his having attained the age of intelligence, pious faith sprang up in him; consequently, he became a monk, developed clear insight (vipassanā), and not long afterwards even, became an arahat. He became well-known as the thera Pañcahatthiya, by the name of the meritorious deed done by him.

77. Having recollected his own former deed, he uttered this stanza starting with Sumedho nāma Sambuddho in order to make manifest the former deed done and seen by him with knowledge under his very eyes. There, Sumedho, (good knowledge) that Glorious One, the self-enlightened Buddha Sumedha, to whom there was good intelligence, and such kinds of knowledge as: proper penetration into the four noble truths, analytical knowledge and so on; antarāpaņe (inside the shopping centre) he went within the street; thus, is the connection. Okkhittacakkhu (down-cast eyes) thrown down eye-sight; mitabhāņī (measured speaker) habituated speaking having known the limit; having known the measurement, he preached the truth (dhamma); thus, is the meaning. Ther rest is but easily comprehensible.

The commentary on the biography

of the thera Pañcahatthiya

has ended.

46. Commentary on Biography of the Thera Padumacchādaniya.

Stanzas starting with nibbute Lokanāthamhi constitute the biography of the venerable thera Padumacchādaniya. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds, conducive towards escape from rounds of rebirth 9vaţţa), in this and that existence, was reborn in a family house, at the time of the Glorious One Vipassī; On his having attained the age of intelligence, he came to have clear faith in the three gems, and offered with reverence lotus flowers to the funeral pyre of the Glorious One Vipassī who had entered parinibbāna. He lived on with that self-same pleasantly pious mind, as long as his life-span lasted, and thereafter wandering through but good courses of existences, enjoyed many a time two kinds of bliss, the divine and the human, was reborn in a family house, at the time of this our self-enlightened Buddha; on having attained the age of intelligence, he came to have clear faith in the master, became a monk in the dispensation, put forth effort and exertion, and became an arahat before long even. The monastery of him as and when he took his residence here and there in such places as night rest, day sojourn and so on, was covered (or roofed) with lotus (paduma) flowers; on that account, he was well-known as the thera Padumacchādaniya.

83. Having recollected his own former deed, he uttered a stanza, starting with Nibbūte Lokanāthamhi, in order to make manifest the deed done by him formerly by way of mental pleasure. There nibbute (when passed into nibbāna), when the Master passed into parinibbāna by the extinguishment of aggregates (khandha); āropayim (I mounted), I reverentially offered to the funeral pyre, when the body of the self-enlightened Buddha Vipassī was, brought on to the pile; thus, is the meaning. The meaning in the remaining stanzas is but easy, because of the aforesaid manner.

The Commentary on the biography

of the thera Padumacchādaniya

has ended.

47. Commentary on Biography of the Thera Sayanadāyaka.

Stanzas starting with Siddhatthassa Bhagavata, constitute the biography of the venerable thera Sayanadāyaka. This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of rebirth (vaţţa), in this and that existence, was reborn in a certain family; at the time of the Glorious One Siddhattha; on having attained the age of intelligence, he came to have clear faith in the master, had a couch made for purpose of sleeping, with such material as elephant tusks gold and so on, spread on the same with priceless variegated spreads (or counterpanes) and offered it reverentially to the Glorious One. That Glorious One accepted the offering out of pity for the donor and enjoyed the comfort of the couch. Due to that good deed, he enjoyed the divine and human bliss and was reborn in a family house when this Buddha arose. On his having attained the age of intelligence, he came to have clear faith in the dispensation (sāsana) of the Master, became a monk, started developing clear insight (vipassanā), and became an arahat before long even. He became clearly known as the thera Sayanadāyaka by the name of his deed done formerly.

80. One day, having recollected his own former deed, he became pleasant-minded and uttered a stanza starting with Siddhatthassa Bhagavato in order to make manifest the deed done by him formerly. All that is but easily comprehensible by following the trend of Pāļi method.

The commentary on the biography

of the thera Sayanadāyaka

has ended.

48. Commentary on Biography of the Thera Cańkamanadāyaka.

Stanzas starting with Atthadassissa munino constitute the biography of the venerable thera Cańkamanadāyaka. This venerable thera, having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of rebirths (vaţţa), in this or that existence, was reborn in a family house, at the time of the Glorious One, atthadassī; on having attained the age of intelligence, he came to have pious faith in the master; he had a cloister, shining like a heap of silver, executed with well-placed all-round work on a high foundation, made, spread over it white sand resembling pieces of pearl precious stones (muttadalla) and offered the same to the Glorious One. The Glorious One accepted the cloister, made him, moreover, attain happiness of physical and mental concentration, and prophesied thus: "This one will become a disciple of the Glorious One in the dispensation of Gotama in future. On account of that merit, he oft and on wandered about his rounds of rebirths among divine and human beings, enjoyed both kinds of bliss, was reborn in a family house when this Buddha arose; on having attained his developed age, he came to be endowed with pious faith, became a monk in the dispensation, before long attained arahatship, and became well-known as the thera Cańkamanadāyaka, by the name of the meritorious deed done.

93. Having come to recollect the meritorious deed done by himself formerly, one day, he became pleasure-minded and uttered a stanza starting with atthadassissa munino in order to make manifest the deed done by him formerly. There, attahdassissa ;(of Attahdassī), He who sees and notices the welfare; the connection (payojana), the increase, the mounting up nibbāna; thus, Atthadassī (the seer of welfare); in other words, He is in the habit of seeing and knowing the welfare of nibbāna; thus, Atthadassī; I had a cloister, joyful to the heart, adhering to the mind, conducive towards development, facilitating mind-fullness, made for that Glorious One, the sage Atthadassī, who was endowed with knowledge of escape (mona); thus, is the connection. The rest is but easily comprehensible by following the aforesaid method.

The commentary on the biography

of the thera cańkamanadāyaka

has ended.

49. Commentary on Biography of the Thera Subhadda.

Stanzas, starting with Padumuttaro Lokavidū, constitute the biography of the honourable thera Subhadda. This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds for the purpose of achieving nibbāna, in this and that existence, was reborn in a certain family home, endowed with wealth and pious faith, at the time of the Glorious One Padumuttara; on having attained the age of intelligence, he was bound by the bond of household, came to have pious faith in the three gems, noticed the Glorious One Padumuttara lying on the couch of parinibbāna (all round passing away to nibbāna), saw also the assembled divine beings of ten thousand universes (cakkavāļa), became pious-minded, and reverentially offered sweet-scented flowers of many a such variety as Nigguņ̄di, keţaka, the blue (nīlaka) āsoka, asita and so on. Having lived on as long as his life-span lasted, he, due to that act of merit, having passed away thence, enjoyed celestial prosperity in such divine domains as Tusita and so on, thereafter, enjoyed human prosperity among human-beings, and became honoured with sweet-scented flowers wherever he was born. When, however, this Buddha appeared, he was reborn in a wealthy family and on having attained the age of intelligence, although he came to see disadvantage in sensual pleasures, he did not gain the sight of Buddha until the time when the Glorious One was passing away into parinibbāna, became a monk only at the time when the Glorious One was lying on the couch of parinibbāna, and attained arahatship. He was well-known as Subhadda by the name of the meritorious deed done by him formerly.

101. On having recollected his own former deed, he uttered a stanza, starting with Padumuttaro lokavidū in order to make manifest the deed done by him formerly by way of his mental pleasure. It is but easy. Suņātha mamabhāsato :P: nibbāyissati'nāsavo, listen to what I say :P: he being canker-free enters nibbāna; the Glorious One Padumuttara prophesied this while lying on the couch of parinibbāna.

The commentary on the fifth turn

of recitation (bhāņavāra), has

ended.

115. He recited a stanza starting with pubbakammena samyutto, in order to show his own proper attainment. Ekaggo, being of one-pointed mind; susamāhito (well concentrated) body and mind calmed thus, is the meaning. Buddhassa oraso putto (the bosom son of Buddha) he who has attained the fruition of arahatship, after listening to the admonishing advice that had gone with the heart by the bosom of Buddha; thus, is the meaning. Dhammajomhi sunimmito (I am born of well-created dhamma), I am and I do become one who had well accomplished all my duties, well created by birth of noble one (ariya), which sprang up from the deed, the deed of mental exercise 9kammaţţhāna); thus, is the meaning.

116. Dhammarājam upagamma (having approached the king of truth (dhamma), having approached and gone near the Glorious One, who by truth (dhamma), had become the reigning king of all creatures; thus, is the meaning. Apucchim pañhamuttamam (I asked the most excellent question), I asked question properly connected with such most excellent subjects as the aggregates (khandha), the abodes of senses (āyatana), elements (dhātu), truths (sacca), dependent originations (paţiccasamuppāda), and so on, thus, is the meaning. Kathayanto ca me pañham (speaking also my question), speaking and explaining my question, this our Glorious One; dhammasotam upānayi, led towards the stream of truth (dhamma), led near and entered the current of and stream of truth (dhamma), reckoned as the element (dhātu), of absolute residue-free nibbāna; thus, is the meaning.

118. Jalajuttamanāyako (the most excellent aquatic flower leader, named Padumuttara) the made-up word having changed the consonant 'm' to 'y'; nibbāyi anupādāno (got extinguished unattached) went invisible, was not apparent, entered nibbāna without-taking the five aggregates (khandha), which are attachments; without being properly established anywhere also in such worlds as the human world and so on; thus, is the meaning. Dipo va telasańkhayā (like the lamp where oil had become well exhausted) he became extinguished like a lamp due to the absence of, due to complete exhaustion of wick and oil; thus, is the connection.

119. Sattayojanikam āsi, the solid shrine made of gems of that Glorious One Padumuttara who had entered parinibhāna was seven yojanas high; thus, is the meaning. Dhajam tattha apūjesim (I offered with reverence a flag there) I offered with reverence a flag, pleasing to the mind, good in all respects, entirely excellent there at the shrine; thus, is the meaning.

120. Kassapassa ca Buddhassa, of the Buddha Kassapa, beginning from the time of the Glorious One Padumuttara, while wandering about my coming rounds of repeated rebirths, my bosom son named Tissa was an heir in the dispensation of Buddha, the Conqueror, the chief disciple of the self-enlightened Buddha kassapa; thus, is the connection.

121. Tassa hīnena manasā (by means of his low mind), by low and sinful (lāmaka) mind of that son of mine, Tissa, the chief disciple; abhaddakam (bad) vācam, (word) abhāsim (I said) I spoke such improper and inbefitting words as: "antako pacchimo, the end, the last", consequence of that deed), due to clear maturity of that evil deed reckoned as slander to an arahat; pacchime addasam jinam (I saw the conqueror at the last moment) I saw our self-enlightened Buddha Gotama the conqueror of all Māras lying on the couch of parinibbāna, at the Sal grove, which grew near the city of mallas at the time of His complete passing away at the all-round end, finally; thus, is the meaning. There is reading also as: "Pacchā me āsi Bhaddaka, my Bhaddaka became last". Pacchā (his last) at the time of ending of that Glorious One, at the time of nearness to nibbāna; me (my) bhaddakam (good) āsi (was) there was my good and proper penetration into the four noble truths thus, is the meaning.

122. Pabbājesi Mahāvīro (the great hero made me monk) the sage, who was of enormous exertion, seeker of all creature's welfare, associated with pity to others, the conqueror of Māra, still sleeping his last sleep, on the couch of parinibbāna, in the Sal grove, which turned out to be near the country of Mallas made me a monk; thus, is the connection.

123. Ajjeva dānipabbajjā (monkhood now) this very ;day; even now, today, on the self same day of the parinibbāna of the Glorious one was my monkhood; likewise even today was my ordination; even today, there was the prainibbāna (complete passing away to nibbāna), of the most excellent among bipeds in my presence; thus, is the connection. The rest is but easily comprehensible.

The commentary on the biography

of the thera Subhadda

has ended.

50. Commentary on Biography of the Thera Cunda.

Stanzas, starting with Siddhatthassa Bhagavato, constitute the biography of the venerable thera Cunda. This one also having a load of good deeds done accumulating meritorious deeds, conducive towards escape from rounds of rebirths (vaţţa), in this and that existence, was reborn in a wealthy family at the time of the Glorious One Siddhattha; on having attained the age of intelligence, he came to have pious faith in the master, had a valuable gold container, studded with seven kinds of gems, made, covered it with jasmine flowers and reverentially offered the same to the Glorious one. Those flowers went up by themselves into the sky and stationed themselves in the shape of a canopy (or ceiling). Then the Glorious One prophesied about him, thus:- "He will become a disciple named Cunda, in the dispensation of the Glorious One, Gotama by name, in future". On account of that meritorious act, he passed away thence and spring up in the divine world; in due course (or serially0 he enjoyed prosperity in the six divine-world of sensual pleasures and having enjoyed the bliss of a world-king and so on among human-beings, was reborn as the son of Rūpasārī in a brahmin family and became the youngest brother of the thera Sāriputta when this Buddha arose. When he attained the age of intelligence because of the excellence of growth, all-round leadership (parināha), beauty (or handsomeness) and age, they gave him the name Cunda, changing the consonant 's' into 'c'. On his having attained the age of puberty, he noticed the disadvantage in household life and advantage in renunciation, became a monk in the presence of his brother thera, developed clear insight (vipassana) and soon attained arahatship.

125. Having attained the fruition of arahatship, he one day came to recollect his own former deed, became pleasure-minded and uttered a stanza starting with Siddhatthassa Bhagavato in order to make manifest the deed done by him formerly. The meaning of it has been but aforesaid. The stanza starting with agghiyam also is but easy in meaning.

128. Vitiņņakańkho Sambuddho (the self-enlightened Buddha, devoid of doubt) the self-enlightened Buddha free from suspicions, devoid of doubt because of having thrown away doubt with the distinguished achievement of the noble path; tiņņoghehi purakkhato (making Himself in the front of those who had crossed over the flood) keeping in front and surrounded by the canker-free (arahats), who had crossed over the flood because of having crossed over the flood because of having crossed over such four forms of flood as the flood of sensual pleasures and so on, which had gone past; thus, is the meaning. The stanza of prophesy is but easy in meaning.

139. Upaţţhahim mahāvīram, I served the great hero; pattiyā (for the attainment of) for the attainment of the most excellent benefit, nibbāna, I served and attended upon Buddha, the great hero, because of making exertion with fulfilment of perfections for a hundred thousand aeons over and above four innumerable aeons (kappa); thus, is the meaning. Aññe ca pesalebahū (many other conscientious personages) not Buddha alone particularly did I serve but also many other disciples who had attained topmost positions, possessed of moral precepts who were found of their moral virtue; me my; bhātaram (brother) I attended upon the thera Sāriputta also; thus, is the connection.

140. Bhātaram me upaţţhahitvā, having served my brother, upanāmesim (I offered); after having attended upon my brother, after having done duties and proper duties, at the time of his passing away to prainibbāna, because he died first, i collected and strewed his relics in my begging bowl, and handed over to the eldest of the world, to Buddha, the big-bull of men; thus, is the meaning.

141. Ubho hatthehi paggayha, having lifted up with both hands, aggasāvakam, the chief disciple, kittayi, publicised; that Glorious one caught hold of that relic offered by me with both His own hands in a proper manner, made manifest the thera Sāriputta in order to display that relic properly; thus, is the meaning. The rest is but clear in meaning.

The commentary on the biography

of the thera Cunda

has ended.

6. Chapter on fan

51. Commentary on Biography of the Thera Vidhūpanadāyaka.

Stanzas starting with padumuttara Buddhassa constitute the biography of the venerable thera Vidhūpanadāyaka. This one also having loaded up fully himself with meritorious deeds during the dispensation of former excellent conquerors, accumulating meritorious deeds conducive towards escape from his rounds of rebirths (vaţţa), in this and that existence, was reborn in a family house, at the time of the Glorious One Padumuttara; on having attained the age of intelligence, he became wealthy and full of pious faith in the Glorious One; piously pleased he had a ;fan made of gold, silver, pearls and gems in the hot season and offered it to the Glorious one. On account of that meritorious deed, he wandered about his rounds of rebirths among divine and human-beings, enjoyed two kinds of prosperity, was reborn in a family house at the time when our this self-enlightened Buddha arose; after having bound himself down with the house bondage, he noticed disadvantage in household life;, saw advantage in renunciation, became endowed with pious faith, became a monk in the dispensation (sāsana), and soon came to be an arahat.

1. Recollecting duly his own former deed, saying to himself thus:- "By doing what meritorious deed has this transcendental prosperity been gained by me?, he came to know it presently and uttered a stanza starting with Padumuttara Buddhassa in order to make manifest the deed done by him formerly. The meaning of it has but been aforesaid. Bījanikā mayā dinnā. the fan has been offered by me, distinctively they cause to extinguish heat of creatures burning with heat, they produce cool breeze; thus bījanī, fan; the self-same fan is bījanikā, fan; that fan made of seven kinds of gems, shining profusely have been caused to be made by me and offered by ;me; thus, is the meaning.

The commentary on the biography of

the thera Vidhūpanadāyaka

has ended.

52. Commentary on Biography of the Thera Sataramsī.

Stanzas starting with ucciyam selamāruyha constitute to the biography of the venerable thera Sataramsī. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds, conducive towards escape from rounds of rebirth (vaţţa), in this and that existence, was reborn in a brahmin family, at the time of the Glorious One Padumuttara; on having attained the age of intelligence, he reached the further shore in Sanskrit grammar and the three vedas, abandoned his household life, entered the forest, renounced the world as an ascetic and took up his residence in the Himavanta. On that occasion, the Glorious One Padumuttara, being desirous of solitude ascended a high hill and sat down resembling a burning mass of fire. On seeing that Glorious One seated in that manner, the ascetic became pleasure-minded, raised his clasped hands and made his praise in many a manner. On account of that meritorious act, he passed away thence, enjoyed divine bliss among the six stages of divine-beings, thereafter, was reborn and became a world-king, named, Sataramsī (a hundred rays), Having experienced that prosperity also for many a time, he was reborn in a family house, when this Buddha arose; he renounced the world even at the age of seven, because of all-round maturity of knowledge, due to the influence of the load of his merit formerly, and attained arahatship.

8-9. Recollecting thus:- "By means of what deed have I duly attained the tranquil path while still seven years of age?", he came to find out under his very ;eyes, by means of his knowledge, his former deed, became pleasure-minded and uttered a stanza starting with ucciyam selamāruyha in order to make manifest by ;way of solemn utterance the deed done by him formerly. There ucciyam (high) having ascended a high hill made of stone, Padumuttara sat down; thus, is the connection. Pabbatassāvidūramhi (not far from the hill) at the place near the hill where the Glorious One was seated; thus, is the meaning. Brāhmaņo mantapāragū (the brahmin proficient in mantras) a brahmin who had reached the limit of extreme extremity and the further shore of his three vedas reckoned as mantras; thus, is the meaning. This doctor of mantras, thus, he points out to himself as if to another. Upaviţţham Mahāvīran (the great hero who had entered) the Conqueror, possessed of heroism, seated on the hill; what distinction? Devadevam, (god of gods) super-celestial One, of the entire six-stage sphere of sensual divine beings and brahmās; narasobham (the big hull-man) the most excellent big bull of men; lokanāyakam (the leader of the world) the transporter to nibbāna, leading the entire world of creatures; añjalim, clasped hands, paggahetvāna, having lifted up, santhavim (I praised properly) I had the ten-fingers collected together to become a clasped container, properly placed on top of my head and properly praised the glorious One; thus, is the connection.

12. Abhāsatha (said) He prophesied thus:- "He will become an arahat :P: on this account namely: this; this one offered his clasped hands and so on". The rest is but clear in meaning.

The commentary on the biography

of the thera Sataramsī

has ended.

53. Commentary on Biography of the Thera Sayanadāyaka.

Stanzas, starting with Padumuttara Buddhassa constitute the commentary on the biography of the venerable thera Sayanadāyaka. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of rebirths (vaţţa), in this and that existence, was reborn in a family house at the time of the Glorious One Padumuttara; after having attained the age of intelligence, he properly set up a house-hold life, enjoyed prosperity, listened to the preaching of truth (dhamma) of the Master became full of clear faith in the master, had a couch of great worth made of tusk, gold, silver, pearl, and ruby, spread on it such spreads as chinese cloth, velvet and so on, and offered it to the Glorious One for the purpose of sleeping on it. The Glorious One slept there, making his uplift. One account of that act of merit he wandered about his rounds of rebirths, among divine and human beings, enjoyed such prosperity as going through the sky, sleeping with comfort and so on, was reborn in a wealthy family; when this Buddha arose; after having attained the age of intelligence, he listened to the preaching of truth (dhamma), of the Master, became pious-minded, made himself a monk, developed clear insight (vipassanto), and became an arahat not long afterwards even.

20. After having recollected his own former deed, he became pleasure-minded and uttered this stanza, starting with Padumuttara-Buddhassa in order to make manifest the deed done by him formerly. The meaning of that stanza has but been aforesaid.

21. Sukhette bījasampadā (seed-success in a fertile field) just as the sown-seeds in a fertile field endowed with such qualities as soft mud and so on, devoid of grass and garbage, produce a bumper harvest of crops, exactly in the same way, the said offerings of charity, though they may be small in quantity are of full fruition in the field of merit of pure recipient, bereft of grass and garbage reckoned as one thousand five hundred such sorts of depravity (kilesa) as lust (rāga), anger (dosa) and so on; thus, is the meaning. The rest is but easily comprehensible.              

The commentary on the biography

of the thera Sayanadāyaka

has ended.

54. Commentary on Biography of the Thera Gandhodakiya.

Stanzas starting with Padumuttara Buddhassa constitute the biography of the venerable thera Gandhodakiya. This one also having done devoted service toward former excellent sages, accumulating meritorious deeds conducive towards escape from rounds of rebirth 9vaţţa) in this and that existence, was reborn in a family house, at the time of the Glorious One Padumuttara; when the Glorious One passed away into parinibbāna, he saw the residents of the city making offering to the bodhi tree, filled up in variegate jars with sweet-scented water, a mixture of sandal wood, camphor (kappura), agaru and so on and sprinkled the bodhi tree. At that moment the rain poured down a heavy shower. Then, he died with the speed of lightning. On account of that self-same meritorious act he was reborn in the divine world. Having stationed himself there ven, he recited stanzas starting with "Aho Buddho, Aho dhammo! (Wonderful is Buddha, wonderful is dhamma!) and so on. Having thus enjoyed prosperity among divine and human beings, he, being clearly free from all-round heat, was happy wherever he was reborn since he kept himself near cool condition, and was reborn in a family house when this Buddha arose; on having attained the age of intelligence, he came to possess clear faith in the Master, became a monk, started to strive over mental exercise (kammaţţhāna) developed clear insight (vipassanā) and very soon attained arahatship. He was well-known as the thera Gandhodakiya due to the meritorious deed done formerly.

25. On having recollected his own former deed, one day, he became pleasure-minded and uttered a stanza starting with Padumattarassa in order to make manifest the deed done by him formerly. The meaning of it has but been aforesaid. mahābodhimaho ahu (there was the festival of the big bodhi) there was reverential offering made to mahā-bodhi; thus, is the meaning. Vicittam ghatamādāya (taking the variegated jar) having taken a jar, filled with sweet-scented water, which was gracefully shining, since it was variegated with many a variety of workmanship worked with gold; thus, is the meaning. Gandhodakamadāsaham (I offered sweet scented water), I specially sprinkled with perfumed water; thus, is the meaning.

26. Nhānakāle ea bodhiyā (when the bodhi was bathed also) at the time of making reverential offering to the bodhi tree; thus, is the meaning. There is but clear in meaning.

The commentary on the biography

of the thera Gandhodakiya

has ended.

55. Commentary on Biography of the Thera Opavayha.

Stanzas starting with Padumuttara Buddhassa constitute the biography of the venerable thera Opavayha. This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths (vaţţa) in this and that existence, was reborn in a wealthy family when the sun-conqueror Padumuttara clearly shone in the world; Having grown up in due course, he amassed much wealth, became highly prosperous and while leading the life of a householder, he came to have clear faith in the dispensation (sāsana) and because his faith in the master was abundant, he made a reverential offering with a well-bred sindh horse. Having made the reverential offering however, he considered thus:- "To monks beginning with Buddha such animals as elephants, horses and so on are not appropriate; I shall offer proper commodities"; and having had that horse appraised he offered fit and proper such robes as conventionalised velvet cloth, carpets and so on, and such medicinal requisite as camphor (kappura) takkola and so on. On account of that act of merit, he lived as long as his life-span lasted and having passed away thence, he enjoyed prosperity, being endowed with many a such conveyance as elephants, horses and so on, among divine and human-beings; and was reborn in a family house when this Buddha arose; On his having attained the age of intelligence, he was endowed with pious faith in the dispensation, became a monk, took mental exercise (kammaţţhāna), developed spiritual insight (vipassanā), and established himself in arahatship having gone through the noble paths in succession. He became well-known as the thera Opavayha under the influence of the load of meritorious deed done by him.

33. Investigating thus: "Due to what reason, indeed, has this tranquil path been achieved by me", he came to realise under his very eyes, by means of his knowledge, his former deed, became pleasure-minded and uttered a stanza, starting with Padumuttara Buddhassa in order to make manifest by way of a solemn utterance the deed done by him formerly. The meaning of it has but been said. Ājānīya'madāsaham, I reverentially offered a well-bred most excellent horse of Sindh origin; thus; is the meaning.

35. Sapattabhāro (the bearer of his own begging bowl) he, to whom there are loads of eight requisites inclusive of his own begging bowl, is a sapattabhāra (burdened with his own bowl) yoked with eight monk's requisites, thus, is the meaning.

36. Khamanīyamadāsaham, I offered to be congenial, such seeming minks' requisites as robes and so on which are befittingly congenial; thus, is the meaning.

40. Carimo (the all-round end) attained extreme end, have become concluded; thus, is the meaning. The rest is but easily comprehensible.

The commentary on the biography

of the thera Opavayha

has ended.

56. Commentary on Biography of the Thera Saparivārāsana.

Stanzas starting with Padumuttara Buddhassa constitute the biography of the venerable thera Saparivārāsana. This one also, having done devoted service towards former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths (vaţţa) in this and that existence, was reborn in the house of a wealthy family at the time of the Glorious One Padumuttara; on having attained growth, he became full of pious faith in the dispensation, and being of pious faith and believing in the fruition of charitable offering, offered alms-food consisting of various topmost delicious meal to the Glorious One. Having made the offering, however, he adorned the seating places for sitting down to eat meal in the eating hall with such natural flowers as jasmine (sumana), garlands (mallikā) and so on. The Glorious One also made His thanks-giving over his meal-offering. On account of that act, he wandered about his rounds of rebirths among divine and human-beings, enjoyed many a variety of prosperity, and was reborn in a wealthy family house, when this Buddha arose; growing up in due course, he became a monk because of his pious faith and pleasing piety and became an arahat not very long afterwards even.

43. Having thus attained the tranquil path, he realised his former deed when he investigated (or examined) closely by means of his knowledge thus:- "By means of what meritorious deed, indeed, has this tranquil path been duly attained by me". He became pleasure-minded and uttered a stanza starting with Padumuttara Buddhassa in order to make manifest the deed done by him formerly. The meaning of it has but been said. Piņ̄dapātam adādaham (I offered alms-food), having made morsels after morsels of lumps of food obtained here and there, the food becomes duly drinkable and chewable and is piņ̄dapāta (alms-food); that alms-food I offered to the Glorious One; I saw to it that Buddha ate it; thus, is the meaning.

44. Akittayipaņ̄dapātam (announced the alms-food_ Buddha made manifest the virtue and benefit of the alms-food offered by me; thus, is the meaning.

48. Samvuto pātimokkhasmim (well-controlled in the disciplinary rules) well-controlled, closed and properly covered with such moral precept as self-control according to disciplinary rules leading to proper emancipation (pātimokkha); thus, is the meaning. Indriyesa ea pañcasu (in the five controlling faculties also) guarded from such sensual objects as visible forms (rūpa) and so on in the five controlling faculties and guarded was the moral precepts known as sense-control (indriyasamvara) thus, is the meaning. The rest is but easy of comprehension.

The commentary on the biography

of the thera Saparivārāsana

has ended

57. Commentary on Biography of the Thera Pañcadīpaka.

Stanzas starting with Padumuttara Buddhassa constitute the biography of the venerable thera Pañcadīpaka. This one also having done devoted service toward former Buddhas and accumulating meritorious deeds conducive towards escape from the rounds of repeated rebirths (vaţţa), in all existences wherever he sprang up, was reborn in a family house, at the time of the Glorious One Padumuttara; he grew up in due course, lived his household life, listened to the preaching of truth (dhamma) by the Glorious One, became established in the right view, became full of pious faith and pure piety, saw reverential offering to the bodhi tree being done (or made) by a great (or big) body of men, himself had the bodhi tree surrounded and made reverential offering of lighted lamps. On account of that meritorious act, he wandered about his rounds of rebirths among divine and human-beings, enjoyed such prosperity as that of world-king and so on, lived in such mansions as were endowed with shining brilliance, shining in every existence, wherever he sprung up, was reborn in a wealthy family when this Buddha arose; on having grown up, pious faith sprang up in him, he became a monk and not long after even, he became an arahat. He was well-known as the thera Dīpaka, due to the consequence of his reverential offering of lights.

50. One day, he recollected his own former-deed, became pleasure-minded, and uttered a stanza starting with Padumuttara Budhassa in order to make manifest the deed done by him, formerly. The meaning of it has but been aforesaid. Ujudiţţhiahosaham (I was or became one of straight view) having discarded crooked wrong view, I became one who attained right view, the straight uncrooked path facing the direction of nibbāna; thus, is the meaning.

51. Padīpadāham pādāsim (I offered the charity of lighted lamps) here, it shines and illuminates, thus, padīpa, lighted lamp; offering of it is padīpadāna, offering of lighted lamps. I gave it, I made the reverential offering of lighted lamps; thus, is the meaning. The rest is but clear in meaning, everywhere.

The commentary on the biography

of the thera Pañcadīpaka

has ended

58. Commentary on Biography of the Thera Dhajadāyaka.

Stanzas starting with padumattara Buddhassa constitute the biography of the venerable thera Dhajadāvaka. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds, conducive towards escape from rounds of rebirths (vaţţa) in this and that existence, was reborn in a family house, at the time of the Glorious One Padumuttara; on having grown up in due course, he developed pleasing faith in the Master, had a flag made of many a piece of fine cloth and made reverential offering of flag. On account of that act of merit, he was reborn in a family of high social status in every existence he was born and became worthy of reverential offering. Subsequently, he was reborn in a family house when this Buddha arose; on his having grown up in due course, he developed a household of wife and children, he became one of abundant wealth, possessed of fame, pious faith in the Master, clearly pious, and abandoned his household life. Having renounced the world he became an arahat as a monk.

57. After having attained the fruition of arahatship, he recollected his former deed, became pleasure-minded, and uttered a stanza starting with Padumuttara Buddhassa, in order to make manifest the deed done by him formerly. Haţţho haţţhena cittena (glad and with joyful heart) glad because of being yoked with mind accompanied by pleasure-mindedness, the body of all-round full form and with mind joyful and contented because of the mind being associated with pious faith; thus, is the meaning. Dhajamāropayim aham (I mounted the flag) it quivers, trebles and shakes, thus dhaja (flag) that flag I mounted having hung at the top and tip of a bamboo pole I reverentially offered it; thus, is the meaning.

68-59. Patitapattāni gaņhitvā (having seized the fallen leaves) having picked up the fallen leaves of the bodhi tree, I cast them away outside; thus, is the meaning. Antosuddham bahisuddham (pure in and out), He was pure from the mental body system of mind inside, as well as such physical body constituents as eyes, ears and so on, outside; adhi (particularly), distinctively; muttam (free), emancipated from depravity (kilesa), canker-free, resembling Buddha face to face, the most excellent bodhi-tree; avandim (I adored), I paid my homage; thus, is the meaning. The rest is but clear in meaning, everywhere.

The commentary on the biography

of the thera Dhajadayaka

has ended.

59. Commentary on Biography of the Thera Paduma.

Stanzas starting with Catusaccam pakasanto constitute the biography of the venerable thera Paduma. This one also, having done a load of merit in the presence of former Buddhas, was reborn in a family house when the brilliant light of truth (dhamma) was kept alight by the sage Padumuttara; set up a household life and was well known as being endowed with prosperity. He had believing faith in the Master, listened to the truth (dhamma), together with the massive multitude of men, and stood holding a bouquet of lotus flowers (paduma), together with a flag. Along with the flag, the bouquet of lotus flowers threw themselves up into the sky. On having seen that strange phenomenon, he became excessively pleasure-minded. As long as his span of life lasted he did good deeds and was reborn in heaven at the all-round end of his life, Like unto a flag, he was well-known and honoured in the six sensual celestial worlds. He enjoyed divine bliss as well as human bliss of world-king and was reborn in the house of a wealthy family endowed with pious faith, when this Buddha arose. As he grew up in due course, pious faith sprang up in him, he renounced the world at the age of five even; and but before long, became an arahat, and well known as the thera Paduma, by the name of the meritorious deed done by him.

67. On having recollected his own former deed, he became pleasure-minded, uttered this stanza starting with Catusaccam pakāsento in order to make manifest the deed done by him formerly. There sacca (truth) true, unfalse, not distorted is truth (sacca) properly brought four noble truths by way of pain (dukkha) origin of pain (samudaya), cessation of pain (nirodha) and the noble path (magga); making manifest that four-fold noble truth, making apparent in the world; thus, is the meaning. Amatam vuţţhim (immortal rain) the rain of truth (dhamma), showers, raining down the shower of beater or rain-like great immortal nibbāna, pouring that rain-shower down, wetting this human world together with divine world, extinguishing the fire of depravity (kilesa); thus, is the meaning.

68. Sadhajam padumam gayha (having taken the lotus flower with a flag), caught hold of the bouquet of lotus flowers making the lotus one and the same together with the flag; thus, is the meaning. Ād̄dhakose ţhito aham, I stood having lifted both up thus, is the meaning. The rest is but clear in meaning everywhere.

The commentary on the biography

of the thera Paduma

has ended.

60. Commentary on Biography of the Thera Asananbodhiya.

Stanzas starting with Jātiyā Sattavassāham constitute the biography of the venerable thera Asanabodhiya. This one, too, having done devoted service toward former Buddhas, accumulating meritorious deeds conducive toward escape from rounds of rebirth (vaţţa), in this and that existence, was reborn in a certain family-house, at the time of the Glorious One Tissa; on having attained the growth of age, he gained bliss, became piously pleased with the dispensation, took a fruit from the Asanabodhi tree, thereafter, taking the tiny sprout of bodhi he planted a bodhi tree. In order that the plant may not die, he looked after it with such act as sprinkling water and so on, and reverentially nurtured the tree. On account of that meritorious act, he enjoyed bliss among divine and human-beings, and was reborn in a family house, when this Buddha arose. Due to all-round maturity of his load of virtues, he became a monk while he was still seven years of age and attained arahatship even on top of a razor; he was well-known as the thera Asanabodhi, by the name of the meritorious deed done by him formerly.

78. On having recollected the load of his former meritorious deed, he became pleasure-minded and uttered a stanza starting with jātiyā sattavasso'ham, in order to make manifest the deed done by him formerly. There jātiyā (from birth) beginning from the time of coming out from the mother's womb; thus, is the meaning. I, who was seven years old, who was all-round filled with the gift of voice (sarado) met the Glorious One Tissa, the leader of the world; thus, is connection. Pasannacitto sumano (pleasingly pious-minded and good-hearted) mannerly and clearly pious, unperturbed and clearly unshaken-minded, good-hearted, excellent-minded, his mind which goes well with delighted mind; thus, is the meaning.

79. Tissassāham Bhagavato (I to the Glorious One Tissa) three times born; thus, Tissa; He sprang up and was born having become released from the womb of mother, from the nativity of a human-being and from the five aggregates (khandha); Buddha was born; this, is the meaning. I had the most excellent Asana bodhi tree of that eldest of the world, of such a Glorious One Tissa planted; thus, is the connection.

80. Asanonāmadheyyena (bearing the name Asana) it was the Asana bodhi tree by the name Asana on account of the designated name and name perception; Dharaņī ruhapādapo (the tree planted in the earth) it bears creepers, trees, hills, rivers, oceans and so on; thus, dharaņī (earth). What is that? It is pathavī (earth); it grows and gets established; thus, dharaņī ruho (grown on the earth or ground); it drinks with its foot; thus pādapo (tree); it drinks the sprinkled water, and carries or bears the taste and essence of water by means of its rod reckoned as foot; thus, is the meaning. Grown on the ground it is, as well as drinks by means of foot; thus, dharanruhapādapo, the tree grown on the ground. Paricarim (all-round walked about looked after), I nourished for five years that most excellent Asanabodhi tree; thus, is the meaning.

81. Pupphitam Pādapamdisvā, on having seen the tree in bloom, abbhutam, strange; sakam kammam, own act; pakittento publicising; on having seen the hair-bristling phenomenon, due to awe-provoking flowers blossomed by the Asana bodhi nurtured by me, I went to the presence of the most excellent Buddha in order to speak to Him about my own deed in the manner of publicising the matter; thus, is the meaning. There is but clear in meaning, everywhere.

The commentary on the biography

of the thera Asanabodhiya has

ended.

7. Chapter on One's own thinking

61. Commentary on Biography of the Thera Sakacinteniya.

Stanzas, starting from Pavanam kānanam disvā. constitute the biography of the venerable thera Sakacintaniya. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of rebirths (vaţţa), in this and that existence, was reborn in a family house at the time of the Glorious One Vipassī; on having grown up in due course, he was not within reach of the Glorious one during His life-time because he sprang up at the all-round end of the life-span of that Glorious One, renounced the world as an ascetic at the time of parinibbāna, lived in Himavanta, reached a secluded and delightful forest, set up a sanshrine in that very hilly area, made the mind impression of the Glorious One, and also considered it to be with relic, reverentially offered to it forest flowers and was in the all-round habit of adoring it. On account of the act, he wandered about his rounds of rebirths among divine and human beings, enjoyed in both the best heavenly bliss and the prosperity of a world-king and was reborn in a family house when this Buddha arose; endowed with wealth and pious faith he came to be pleasingly pious over the Master, because a monk and an arahat with six sorts of higher knowledge.

1. On his having recollected his own former deed, he became delighted and uttered a stanza starting with pavanam kānana disvā, in order to make manifest the deed done by him formerly. There, pavanam (forest) the jungle strewn and scattered to become a forest in a manner, kānanam (down-right despicable) trackless, transportless, ever abound with lions, tigers, ogres, demons and elephants, horses, garūda birds, and dragons; (or abundant with crowds of sky-flying sounding birds, dogs and cuckoos; appasaddam ;(little noise) free from sounds because of being devoid of human voice, that forest reckoned as Kānana, woodland; thus, is the meaning. Anāvilam (undisturbed) no disturbance, devoid of danger; thus, is the meaning. isīnam anuciņņam (followed by ascetics) pursued and hankered after by ;ascetic, reckoned as Buddhas, silent buddhas, arahats and canker-free personages; thus, is the meaning. Āhutīnam paţiggaham (acceptor of sacrificial offering) resembling the house of accepting reverential offering, which is said to be sacred sacrifice (āhuna); thus, is the meaning.

2. Thūnam katvāna veļunā (having made a shrine with bamboo) having set up a shrine with bamboo material (pesika); thus, is the meaning. Nānāpuppham samokirim (I strew down properly different kinds of flowers) I strew down and reverentially offered many a variety of such flowers as campaka and so on; thus, is the meaning. Sammukhā viya sambuddham (as if in the very presence of the self-enlightened Buddha) as if in the presence of living Buddha; nimmitam (created) the shrine made to spring up; abhi, distinctively, (I adored) I paid may distinctive homage; thus, is the meaning. The rest is but easily comprehensible.

The commentary on the biography

of the thera Sakacintaniya

has ended.

62.Commentary on Biography of the Thera Avopupphiya.

Stanzas starting with Vihārā abhinikkhamma constitute the biography of the venerable thera Avopupphiya. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of rebirth 9vaţţa), in this or that existence, was reborn in a family house at the time of the Glorious One Sikhī; on having attained the age of intelligence he became endowed with pious faith, listened to the truth (dhamma), got delighted, took in both hands different kinds of flowers, and distinctively strewed them over Buddha. On account of that act, he wandered about his rounds of rebirth among divine and human-beings, enjoyed heavenly bliss and the prosperity of a world-king, was everywhere revered, and was reborn in a family house when this Buddha arose; on his having grown up to age he came to have pious faith in the dispensation, renounced the world and became an arahat not long afterwards even. Ā, from all round, it opens and illumines; thus, ākāso (sky); he was well-known as Avopupphiya thera because of scattering down of flowers in that sky.

7. Having thus attained the tranquil path, he recollected his own former deed became pleasure-minded and uttered a stanza starting with vihārā abhinikkhamitvā in order to make manifest the deed done by him formerly. There, vihārā (from monastery) distinctively carries, brings (or makes) to turn out one's body not to be falling, by means of four kinds of postures (iriyāpatha); thus, vihāra, (monastery); from that monastery; abhi, distinctly, nikkhamma, having come out; abbhuţţhāsi ca cańkamati (rose up as well as walked to and fro) for the purpose of walking to and fro, he rose up distinctly on the cloister of sixty cubits, he ascended; thus, is the meaning. Catusaccam pakāsento (in order to make clear the four noble truths) walking to and fro on that cloister, demonstrating, making manifest the four noble truths reckoned as pain (dukkha), origin of pain, (samudaya) cessation of pain (nirodha) and the noble path, showing, analysing clearly, making nibbāna (the immortal path) manifest, walks to and fro there; thus, is the connection.

8. Sikhissa giramaññāya, Buddhaseţţhassa tādino (having come to know the speech of the such most excellent as Buddha Sikhī) having known and understood the speaking sound and vocal voice of Buddha Sikkhī, endowed with such most excellent qualities; nānā puppham gahetvāna (having taken different kinds of flower) having taken and brought many a such flower as: nāga, pannāga, and so on; ākāsamhi samokirim (I scattered down properly in the sky) I scattered down and reverentially offered in the sky over the head of the promenading Glorious One.

9. Tena kammena dvipadinda (O Sovereign of bipeds! on account of that act) O ruler and main chief of such two-legged creatures as divinities, Brahmā and human beings! narāsabha (O big-bullman!) O you, who had become the big bull among men! Pattomhi acalam ţhānam (I attained the unshaken place) having become a monk in your presence, I am and I have become one who had ;attained nibbāna, the unshakable place; hitvā jayaparājayam (having forsaken victory and defeat) having abandoned victory also reckoned as divine and human bliss, and having discarded defeat reckoned as four painful forms of purgatory, I am one who has attained nibbāna; thus, is the meaning. The rest is but easily comprehensible.

The commentary on the biography

of the thera Avopupphiya

has ended.

63.Commentary on Biography of the Thera Paccāgamaniya.

Stanzas starting with Sindhuyānadiyātīre, constitute the biography of the venerable thera Paccāgamaniya. This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds, conducive towards escape from rounds of repeated rebirths (vaţţa) in this or that existence, was reborn in the womb of a cakkavāka bird near the river Sindhu at the time of the Glorious One Vipassī; because the bird was yoked with the load of former deeds, it did not eat living creatures, or insects, wandered about eating moss only. At that moment, that bird saw the Glorious One in brilliant splendour, became pious-minded, cut off Sal flowers from the Sal tree by means of its beak, came near Buddha and reverentially offered the flowers. On account of that very pious mind, it passed away thence, sprang up in the divine world, enjoyed oft and on subsequently the bliss of six stages of sensual divine states and having passed away thence he sprang up in the world of human beings, enjoyed such prosperity as that of the world-king, and so on, was reborn in a family house when this Buddha arose; on his having attained the age of intelligence, he was of clear pious-faith in the Master due to the influence of his former deed, became a monk and before long became an arahat. He was well-known as the thera Paccāgamaniya by the name of the former merit because when he was a cakkavāka bird, it saw the Glorious One, went somewhere, brought flowers and reverentially offered them.

13. On having recollected his own former deed, he became delighted and uttered a stanza, starting with Sindhuyā nadiyā tīre, in order to make manifest the deed done by him formerly. It quakes and shakes making cool sound, thus Sindhu (the shaking sound of coolness); it roars, it goes making sound; thus, and (river). Cakkavāko aham tadā, I was then a bird, cakkavāka; it swims, flies and goes swiftly either in water or on land or in the sky similar to the wheel going quickly; thus cakkavāka; at that time when I am the Glorious One Vipassī I ;was a Cakkavāka bird; thus, is the meaning. Suddha-sevāla-bhakkho'ham (I was an eater of pure moss) I lived eating only clean moss, because of not being mixed with other forms of pasture; pāpesu ca susaññato (well-controlled with regard evil deeds) I am well-disciplined, well-controlled with regard three doors properly controlled in the matter of doing evil deeds under the influence of former propensity (vāsanā, proclivity).

14. Addasam virojam Buddham (I saw the stainless Buddha) I saw and caught sight of Buddha, free from stain, devoid of depravity, owing to being free from lust (rāga), hatred (dosa) and delusion (moha); gaccahantam anilañjase (going in the sky) Buddha going by the air-journey in the sky; tuņ̄dena (by beak) with my mouth-beak; sālam, the Sal flower; paggayha, having lifted up; Vipassissa'bhiropayim (I had them mounted towards Vipassī) I offered with reverence to the Glorious One Vipassī; thus, is the meaning. The rest is but easily comprehensible.

The commentary on the biography

of the thera Paccagamanīya

has ended.

64. Commentary on Biography of Thera Parappasādaka.

Stanzas starting with Usabham pavaramvīram constitute the biography of the venerable thera Parappasādaka. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from the rounds of rebirths (vaţţa) in this and that existence, was reborn in a brahmin family at the time of the Glorious One Siddhattha; he became proficient in the three vedas together with the fifth text Itihāsa (traditional lore), was one who could recite the verse and explain facts, together with nighaņ̄du and Keţubha which he knew all divisions along with the alphabets and divisions or diversions, and efficient in worldly science, lokāyata, and in the characteristics of a great man, well-known as Sela brahmin by name; on catching sight of the Glorious One Siddhattha, who was seen by himself gracefully shining with thirtytwo characteristic ****(Pg.168) and eighty minor marks of a great man, he became purely pious-minded and made manifest his praise by many a circumstance and by means of many an illustration. On account of that act of merit, he enjoyed the bliss of six stages of divine sensual pleasure, the prosperity of sakka, Māra and so on in the divine world, enjoyed ;(or experienced) the prosperity of world king among human-beings, was reborn in a wealthy family-house; on having attained the age of intelligence, he became piously pleased with the Master, renounced the world and before long even, became a canker-free arahat who had attained four kinds of analytical knowledge and six sorts of higher knowledge. He became well-known as the thera Parappasādaka, because of his making the minds of all creatures pleasingly pious by means of his praise of Buddha.         

20. One day, on having recollected his own former deed he became delighted and recited a stanza, starting with usabham pavaram vīram making manifest the deed done by him previously. There, Usabham, bull, vasabha, nisabha, visabha and āsabha; thus, are four eldest male bulls. There, vasabha bull is the eldest of a hundred cattle; nisabha is the eldest of a thousand cattle; āsabho is the eldest of a hundred thousand crores of cattle; in making praise of any one whosever the wise brahmins who are much learned make praise by way of his individual knowledge. There is not a single one who is capable of making praise in all manner, however, of Buddhas; Buddha, indeed, is incomparable. Indeed, it has been said thus:

"Buddha also would speak in praise of Buddha;

if for an aeon (kappa), even, He were to speak

of another Buddha, the long long interval of

aeon (kappa), might get exhausted but the

praise of Tathāgata would not come to an end;"

thus, was the beginning. This brahmin also, said starting with "Usabha, bull", although he should say "Āsabha, biggest bull", by way of mouth mounting (mukhārūlha), and by way of definite pleasing piety. Selectable and wishable; thus, is varo, excellent; because of making exertion in many a hundred thousand aeons (kappa), is vīra; seeks and goes in quest of such great mass as that of moral precepts and so on, that Mahesim (great seeker) Buddha; having conquered such Māras as depravity (kilesa), aggregates (khandha) Māra and so on, distinctly; thus, vijitāvī; that Vijitāvīnam (that conqueror) self-enlightened Buddha. Suvaņņavaņņam (gold colour) of whosoever self-enlightened Buddha is similar to the colour of gold, that golden complexioned one; on having seen that golden complexioned self-enlightened Buddha, who, namely, is that creature, who does not become pleasingly pious.

The commentary on the biography of

the thera Parappasādaka

has ended.

65. Commentary on Biography of the Thera Bhisadāyaka.     

Stanzas starting with Vessabhū nāma nāmena constitute the biography of the venerable thera Bhisadāyaka. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds, conducive toward escape from the rounds of repeated rebirths (vaţţa) in this and that existence, was reborn in the womb of an elephant in the Himavanta and lived there at the time of the Glorious One Vessavhū. On that occasion, the Glorious One Vessabhū, being desirous of solitude, went to Himavanta. On having met that Glorious One, that elephant became pious-minded took hold of lotus stalks and roots and catered the Glorious One. On account of that act of merit, he passed away from the life of elephant, sprang up in the divine world, there enjoyed the prosperity of six stages of sensual divine world, came to human existence, enjoyed such prosperity as that of world-king and was reborn in a certain wealthy family when this Buddha arose; because of the strength of his former propensity 9vāsanā, proclivity) he happened to be of pleasingly pious faith in the master, became a monk and not long afterwards even, attained arahatship. He was well known as Bhisadāyaka thera, by the name of his good deed done by him formerly.

29. On having recollected his former deed he uttered a stanza starting with Vessabhū nāma nāmena in order to show the deed done by him formerly. There, vessabhū (Buddha Vessabhū), He outgoes and go beyond merchant; in other words, overcomes and overwhelms merchants, mercantile work or sensual (lust (rāga), and so on or such performances as meritorious acts and so on or material (vaţţhu) sensual pleasures and sensual pleasures of depravity (kilesa); thus, Vessabhū (the conqueror over the afore said merchants etc.), that Glorious One known by the name of Vessabhū. Isinam tatiyo ahū (was the third of ascetics), he seeks and goes in quest of meritorious deeds); thus, isi (sage); "Vipassī, Sikhī, Vessabhū, because of having been said thus, He became the third ascetic (or sage), the third Glorious One; thus, is the meaning. Kāhanam vanamoggayha (having plunged into the forest), having dived, He entered the forest reckoned as kānana (woody area); thus, is the meaning.

30. Bhisamulālam gaņhitvā (having caught hold of lotus along with stalk and root), it crushes, harasses, destroys the hunger of bipeds and quadrupeds, thus bhisa (lotus-food); what is that? The lotus-eatable (padumakanda), the eatable-lotus and eatable-root (eatable-lotus) having taken that eatable-lotus (bhisamūļālam); thus, is the meaning.

31. Karena ca parāmaţţho (felt by means of the hand) that charity offered by me; Vessabhūvara Buddhinā (by the excellent Buddha Vessabhu) there was proper touch done and contact made by means of palm-surface of the hand by the most excellent Buddha Vessabhū. Sukhāham nābhijānāmi, samam tena kutottari? (I do not remember such happiness as was equal to it); where can (or how can) there be any matter better than that?) Equal to that happiness, I do not remember as to where (or whence) the happiness is that is superior to, over and above of, and exceeding that happiness; thus, is the meaning. The rest is easily comprehensible, following the method.

The commentary on the biography

of the thera Bhisadāyaka

has ended.

66. Commentary of Biography of the Thera Sucintita.

Stanzas, starting with Giriduggacano āsim constitute the biography of the venerable thera Sucintita. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from the rounds of repeated rebirths (vaţţa) in this and that existence, was reborn in the family of a hunter in the region of Himavanta at the time of the Glorious One Atthadassī and lived by killing and eating deer, hog and so on. At that time, the Leader of the world went to Himavanta in connection with the uplift of the world, and His sympathy with creatures. Then that hunter met the Glorious One!, became pleasingly pious-minded, and offered excellent relishing meat brought for his own eating. The Glorious One accepted the offering out of compassion for him; He ate that meat, said words of thanks and made His departure. On account of that self-same act of merit and that very pleasingly pious-mindedness, he passed away thence, wandered about his rounds of rebirths, in good courses (sugatesu, in excellent existences), enjoyed the prosperity of six stages of the divine world of sensual pleasures, experienced among men such sorts of prosperity as a world-king's and so on, was reborn in a family house when this Buddha arose; became to have pleasingly pious faith in the Master, renounced the world and before long even, became an arahat,

36. Having attained such distinguished attainment as the four kinds of analytical knowledge and five kinds of super (or higher) knowledge, he recollected his own former deed, became delighted and uttered a stanza, starting with gigiduggacaro āsim in order to make manifest the deed done by him formerly. It echoes and makes sound; thus, giri (hill); what is that? It is the hill made up of stone and earth; going with difficulty and distress is dugga (difficult going); hard going with hills is giridugga, the hill difficult to negotiate; hard-going; thus, is the meaning. I was a wanderer in the hills, the difficult-going hills and practiser of moral precepts. Abhijāto va kesarī (like the distinctly-born lion), I wandered about in the difficult-going hills resembling a maned lion, born and sprung up with distinction; thus, is the meaning.

40. Giriduggam pavisim aham (I entered the difficult-going hill) I then became pleasure-minded and full of zest (pīti) with that offering of meat, entered the inner section of the hill. The rest is but easy in meaning.

The commentary on the biography

of the thera Sucintita has

ended.

67. Commentary on Biography of the Thera Vatthadāyaka.

Stanzas starting with Pakkhijjāto tadā āsim constitute the biography of the venerable thera Vatthadāyaka. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from his rounds of repeated rebirths (vaţţa) in this and that existence, was reborn in the womb of a garūda bird, at the time of the Glorious One atthadassī. On having seen the Glorious One Atthadassī, who was going to the Gandhamādana hill, he became pleasingly pious-minded, forsook his appearance of garūda-bird, created the guise of a lad, took along with him very costly divine (or celestial) clothes and reverentially offered it to the Glorious One. That Glorious one also accepted it, spoke words of thanks and took His departure. The bird spent his time with that self-same pious-mindedness, lived on as long as his life-span lasted, passed away thence, was reborn in the divine world, wandered about his rounds of existence there, oft and on, experienced the benefits of merit, thereafter, enjoyed the human-prosperity among human-beings; everywhere highly costly garments and ornaments were obtained; thereafter, in every existence, he sprang up, he lived under the shade of clothes wherever he went; he was later reborn in a family house when this Buddha arose; on his having attained the age of intelligence, he came to possess pious faith in the Master, renounced the world, and not long after even, became canker-free, having attained six sorts of super-knowledge. He became well-known as Vatthadāyaka thera, by the name of the meritorious deed done by him formerly.

45. Having recollected his own former deed, he became pleasure-minded and uttered a stanza starting with pakkhijāto tadā āsim in order to make manifest the deed done by him formerly. There, pakkhijāto (born as winged animal), a bird goes up and flies with this; thus, pakkha (wings); to it there are wings; thus pakkhī (wing-possessor); born and sprung up in the womb of a bird; thus, is the meaning. Supaņņa (garūda bird), he, whose wings are excellent is supaņņa, good-winged; the great bearer of brightly shining wings, of gold-colour which seizes (or catches hold of) the wind (or breeze); thus, is the meaning. Garuļādhipo (garūda-king) they swallow heavy load of stone for the purpose of seizing dragons; thus, garuļa (big bird); the chief and king of garūdas; thus, is garuļadhipo; I saw the stainless Buddha; thus, is the connection.

the commentary on the biography of

the thera Vatthadāyaka has

ended.

68. Commentary on Biography of the Thera Ambadāyaka.

Stanzas starting with Anomadassī Bhagavā constitute the biography of the venerable thera Ambadāyaka. This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths (vaţţa) in this or that existence, was reborn in the womb of a monkey at the time of the Glorious One Anomadassī, and properly lived having become the monarch of monkeys in the Himavanta region. On that occasion, the Glorious One Anomadassī went to Himavanta out of compassion for the monkey-king. Then, on having seen the Glorious One, that monkey-king became pleasingly pious-minded and offered very sweet mango fruits together with a small quantity of honey to Him. Then, the Glorious On ate them all while the monkey was still looking on even, said words of thanks, and made His departure. Then, the monkey became delighted in mind and joyful at heart, lived on as long as his life-span lasted with that self-same zest and delight, passed away thence, was reborn in the divine world, enjoyed bliss there, oft and on, experienced human prosperity among men, was reborn in a wealthy family-house, when this Buddha arose, had pleasing faith in the Master, renounced the world and became one who had attained six sorts of higher knowledge. He was well-known as Ambadāyakathera by the name of his former meritorious deed.

53. Subsequently, he noticed the seed of the meritorious deed done by himself, became delighted and uttered a stanza beginning with Anomadassī Bhagavā, in order to make manifest the deed done by himself formerly. Mettāya aphari loke appamāne nirupadhi (He pervaded the world with *****(Pg.176) loving kindness) without substratum of existence immeasurably; that Glorious One pervaded, spread and developed with love and heart of loving kindness having made free from substratum of existence with such saying as "May they be happy" and so on, towards the whole world and numberless living-beings; thus, is the meaning.

54. Kapi aham tadā āsim (I was then a monkey), at the time of His coming then I was a monkey-king; thus, is the meaning.

The Commentary on the biography

of the thera Ambadāyaka

has ended.

69. Commentary on Biography of the Thera Sumana.

Stanzas starting with Sumana nāma nāmena constitute the biography of the venerable thera Sumana. This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of rebirth (vaţţa) in this and that existence, was reborn in a family house of a garland-maker at the time of the Glorious One Sikhi, grew up in due course, became full of pious faith in the Glorious One, with his mind pleasingly pious, he caught hold of handfuls of jasmine flowers and offered them reverentially. On account of that act of merit he enjoyed two kinds of prosperity among divine and human beings, was reborn in a family house when this Buddha arose, grew up in due course, developed himself with wife and children, became well-known by the name of Sumana, had pleasingly pious faith in the Master, renounced the world, and not long afterwards even, he became an arahat.

62. Having become an arahat, he recollected his own former deed, became pleasure-minded, uttered a stanza, starting with sumanonāma nāmena, in order to make manifest the deed done by himself formerly. He, to whom there is excellent mind and good heart, is Sumana (good mind) at that time I was a garland maker (or a florist) named Sumana, by the name connected with mind of abundantly pious faith and clear piety.

63. Sikhino Lokabandhuno, to Sikhi, the kinsman of the world; he shows crest and head, thus Sikhi; Crested One; in other words, eats and destroys self-connections properly connected, thus Sikhi, Crested One; just as a flame of fire shines, becomes apparent, the flame burns leaves, grass, fuel, yellow or pale wood or leaves and so on, so also this Glorious One shines with rays of such colours as blue, yellow and so on, became apparent in the residential abode of the whole world; he had all kinds of depravity (kilesa) which had reached his own bodily system, dried up, destroyed and burnt up; thus, the word-name, naming act and bearing of name; to that Sikhi; the relative kinsman of the whole world; thus, okabandhu (world kinsman)); abhiropayim (I had it mounted distinctly) I reverentially offered jasmine flowers to that Glorious (One Sikhi, the kinsman of the world; thus, is the meaning.

The commentary on the biography

of the thera Sumana

has ended.

70. Commentary on Biography of Pupphacańkotiyathera

Stanzas starting with Abhītarūpam sīham va, constitute the biography of the venerable thera Pupphacańkotiya. This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds, conducive towards escape from the rounds of repeated rebirths (vaţţa) in this and that existence, was reborn in a family house, at the time of the Glorious One Sikhi; on having attained the age of intelligence, he became endowed with abundant wealth, came to have pleasingly pious faith in the Master, filled up a casket with plucked choice-Anoja flowers, reverentially offered the flower-casket to the Glorious One in order to demonstrate his manner of pleasing piety, and made his aspiration thus:- "O Glorious One! As a result of this offering, may I be of gold complexion wherever I would be reborn, be revered, and may I attain Nibbāna. On account of that meritorious act, he was reborn among divine and human-beings, became revered everywhere, and was of gold complexion and distinct handsomeness. Subsequently, he was reborn in a family-house endowed with wealth, when this Buddha arose; when he grew up he came to have pious faith in the Master, renounced the world, developed clear insight (vipassanā), and became an arahat not long afterwards even.

68-69. Having attained the fruition of arahatship, he recollected his own former deed became delighted and uttered a stanza, starting with Abhītarūpam sīham va, in order to make manifest the deed done by him formerly. There, sīha (lion), it overwhelms and penetrates into such creatures as bipeds, quadrupeds and so on; thus sīha; abhītarūpo (looks unafraid), has the nature of being fearless; I offered with reverence the One seated similar to that naturally fearless lion; thus, is the connection. Pavaram, excellent, Sikhim (the Glorious One Sikhi) like unto the garūda-king, chief of winged animals or birds, like unto the most excellent tiger-king; like unto the distinctly born, mane-lion distinguished among lions, the refuge of the three worlds. How did He become? Sikhi, who was seated unconquered by such enemies as the aggregates (khandha), hāra and so on, free from craving (ejā), devoid of depravity (kilesa); thus, is the connection. Māraņanaggam (chief of assassins), the chief to those killers, the best and chief in killing, drying up and crushing all kinds of depravity (kilesa), although there exist silent buddhas and disciples of Buddha for the purpose; thus, is the meaning. Bhikkhusamghapurakkhatam (made forefront of the clergy of bhikkhus); Sikhi who was seated being surrounded by clergy of bhikkhus; thus, is the connection.

70. Cańkotakeţhapetvāna, having put it in the casket, samokirim (I properly scattered down), I reverentially offered to the most excellent self-enlightened Buddha Sikhi after filling up the most excellent Anoja flowers in a casket.

The Commentary on the biography

of the thera Pupphacańkotiya

has ended.

8. Chapter on Nagasamāla

71. Commentary on Biography of Thera Nāgasamala.

Stanzas starting with Āpāţalim aham puppham constitute the biography of the venerable thera nāgasamālaka. This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of rebirths 9vaţţa) in this and that existence, was reborn in a family-house at the time of the Glorious One Sikhi; on having attained the age of intelligence, be set up a house-hold life properly but not gaining the society of suitable good people, did not do any such deed as seeing, hearing, making reverential offering to the Master while the latter was still alive, but on the demise of that Glorious One, he treasured the corporeal relics of that Glorious One, made his mind full of pious faith in the shrine set up, reverentially offered to it Pāţali flowers, aroused his delightful mind, lived on as long as his life-span lasted, died thence with that very pleasingly pious mind, enjoyed bliss in such six divine worlds as Tusita and so on, subsequently experienced human prosperity among human-beings, was reborn in a family-house when this Buddha arose; on having attained the age of intelligence he became the recipient of the name given by parents as nāgasamālo, because of the fact that his body resembles the tender leaves of the nāga tree having pleasingly pious faith in the Glorious One, he renounced the world and before long even, he became an arahat.

1. Later on, having recollected his own former deed, became delighted and uttered a stanza, starting with āpāţalim aham puppham, in order to make manifest the deed done by him formerly. There, āpāţalim, as far as Pāţali flower, abhiropesim (I had it distinctly mounted) from all sides, or with respect, taking the Pāţali flower, I reverentially offered it at the shrine; thus, is the meaning. Ujjhitam sumahāpathe (laid upon the good high-way) for the purpose of paying homage and making reverential offering of all the residents of the city the high-way in the middle of the city, the road had been raised and paved, finished with the work of laying bricks; thus, is the meaning. The rest is but easily comprehensible because of the aforesaid method as well as because of the meaning being clear.

The Commentary on the biography

of the thera Nāgasamāla

has ended.

72. Commentary on Biography of the Thera Padasaññaka.

Stanzas starting with Akkantañ ca padam disvā constitute the biography of the venerable thera Padasaññaka. This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds, conducive towards escape from rounds of rebirth (vaţţa) in any and every existence, wherever he sprang up, was reborn in the house of a devotee endowed with pious faith at the time of the Glorious One Tissa; on having attained the age of intelligence, he came to have pious faith in the three gems, saw the foot-shrine (padacetiyam), shown by the Glorious One to him out of compassion for him, became pleasingly pious and hair-bristled, and made in abundance of paying homage, giving reverential offering, and so on, On account of that self-same good act of merit in that very fertile field, he passed away thence and was reborn in heaven. Having enjoyed divine bliss there, he was reborn subsequently among human-beings, experienced all kinds of human prosperity, and when this Buddha arose, he was reborn in a wealthy family; on growing up, there sprang up in him pious faith, renounced the world, and became an arahat, not long afterwards, even. He was well-known as Padasaññaka thera, by the name of his meritorious deed done previously.

5. One day, having recollected his own former deed, he uttered a stanza starting with Akkantañ ca padamdisvā, in order to make manifest the deed done by him formerly. There, akkantam (treading upon), tread upon and shown; the going of all Buddhas at all times was but above four fingers; this one, however, knowing the state of his being endowed with pious faith Buddha showed him the foot-shrine with the idea "Let this one see this"; therefore, he developed pious faith in that shrine and made his such personal reverence as paying homage, reverential offering and so on; thus, is the meaning. The rest is but easy in meaning everywhere.

The Commentary on the biography

of the thera Padasaññaka

has ended.

73. Commentary on Biography of the Thera Buddhasaññaka.

Stanzas starting with Dumagge pamsukūlikam constitute the biography of the venerable thera Buddhasaññaka. This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of rebirth (vaţţa) in this or that existence, was reborn in a family-house, at the time of the Glorious One Tissa; on having grown up, there was born in him pious faith, noticed the ragged refuse-robe (pamsukūla) of the Glorious One tangled on the top of a tree, became pleasingly pious-minded, considered it to be the insignia of arahatship (arahaddhaja), and made such personal reverence as paying homage, giving reverential offering and so on. On account of that meritorious act, he enjoyed the divine and human bliss, was reborn in a wealthy family when this Buddha arose; there sprang up in him believing faith, he consequently renounced the world, and became an arahat before long even.

9. Having attained and achieved arahatship, he recollected his own former deed, became delighted and uttered a stanza, starting with Dumagge pamsukūlikam in order to make manifest the deed done by him formerly. There, it quakes and trembles; thus duma (tree; or it milks, fills the sky surface; thus, duma (tree); the topmost (or tip-end) of a tree; thus, dumaggo (tree top); on that tree-top. It goes towards the state of ungracefulness, being loathsome like unto earth; thus, pamsukūla, )loathsome earth); the self-same dust-heap is pamsukūlika, (the product of dust heap); avandim (I paid homage) on having seen the dust-heap robe (pamsukūla), tangled on the tree-top, I lifted up my clasped hands and paid my homage to that ragged raiment (pamsukūla); thus, is the meaning. Tam is but a particle (nipāta); the rest is but easy of meaning everywhere.

The Commentary on the biography

of the thera Buddhasañña

has ended.

74. Commentary on Biography of the thera Bhisāluvadāyaka.

Stanzas starting with Kānanam vanamoggayha constitute the biography of the venerable thera Bhisāluvadāyaka. This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds, conducive towards escape from the rounds of repeated rebirths (vaţţa) in this or that existence, he was living in a forest abode near the Himavanta, nourishing himself with forest fruits and roots, when he met the Glorious One Vipassī who had come by way of solitude; thereupon, he became pious-minded, and offered Him five lotus stalks (bhisāluva). In order to make his mind pleasingly pious, the Glorious One ate them while he was still looking one. With that pleasingly pious mind he died and after having enjoyed prosperity in such divine worlds as Tusita and so on, and later having experienced human prosperity also, was reborn in a family-house, when this Buddha arose. Having attained to prosperous wealth, he forsook his wealth, became a monk in the dispensation and attained arahatship not long afterwards even.

13. Thereafter, having recollected his own former deed, he became pleasure-minded, and uttered a stanza, starting with Kānanam vana'moggayha in order to make manifest the deed done by him before (or formerly). The meaning of that has but been aforesaid. Vasāmi vipine aham (I live in solitude), I live the life of seclusion; thus, is the connection. The rest is but easy in meaning.

The Commentary on the biography

of the thera Bhisāluvadāyaka

has ended.

The Commentary on the sixth round of

recitation chaţţha bhāņavāra has come

to an end.

75. Commentary on Biography of the Thera Ekasaññaka

Stanzas starting with Khaņ̄do nāmāsināmena constitute the biography of the venerable thera Ekasaññaka. This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from the rounds of repeated rebirths (vaţţa) in this and that existence, was reborn in a family-house at the time of the Glorious One Vipassī; on having attained to the age of intelligence, his mind came to be of pious faith in the three Gems, met the chief disciple of that Master, named Khaņ̄da who was wandering about for alms-food, and offered alms food to him with pious faith. On account of that act, he enjoyed divine and human bliss, was reborn in a family-house, at Sāvatthi, when this Buddha arose, listened to the preaching of dhamma by the Master, when he properly gained pious faith, renounced the world and became an arahat not long afterwards even. He became well-known as the thera Ekasaññaka, because of the fact that he properly gained distinction, having borne in his mind the impression of alms-food.

18. Subsequently, he recollected his own former deeds; became delighted and uttered a stanza starting with Khaņ̄do nāmāsināmena, in order to make manifest the deed done by him before. There, khaņ̄do (borken), because of having broken down the depravity (kilesa), of that thera, the chief disciple. The rest is but easy everywhere.

The Commentary on the biography

of the thera Ekasaññaka

has ended.

76. Commentary on Biography of the Thera Tiņasantharadāyaka.

Stanzas starting with Himavantassāvidūre constitute the biography of the venerable thera Tiņasantharadāyaka. This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated reborths (vaţţa) in this and that existence, was reborn in a family-house at the time of the Glorious One Tissa. Because he sprang up earlier than the appearance of Buddha, he forsook the house-hold life, renounced the world as an ascetic and properly lived relying on a lake near Himavanta. On that occasion, the Glorious One Tissa, out of compassion for him went through the sky; then, indeed, that hermit (or ascetic) saw that Glorious One standing, after having descended down from the sky, became pleasingly pious-minded, reaped the grass, made a grass-spread, requested Him to sit down on it, paid homage with five kinds of establishments on the ground (pañcapatiţţhita), also with abundant respect, receded, (paţikuţito), and made his departure. he lived on as long as his life-span lasted, passed away thence, wandered round his rounds of rebirths among divine and human-beings, enjoyed many a kind of prosperity, was reborn in a family-house when this Buddha arose; on having grown up, he became full of pleasing faith in the Master, renounced the world and became, before long even, an arahat.

22. Subsequently, he recollected his own former deed, became delighted and uttered and stanza, starting with Himavantassāvidūre, in order to make manifest the deed done by him formerly. The meaning of it is that as aforesaid. Mahājātassaro (the great natural lake) here, however, sara (lake) is here, river, cavern and so on is sara (lake); that lake also is large, and because it sprang up but by itself and also because it is lake also thus, mahājātassaro, (the great natural lake). Because it is not a well-known name like such lakes as Anotatta, Chaddanta and so on, it is spoken of as "Mahājātassaro (large natural lake"; thus, it should be seen. Satapattehi sañchanno (well-covered with hundred-petal-lotus), by way of the fact that in each and every flower, there are a hundred petals respectively, it is hundred petal (satapatta); well-covered with white paduma lotuses with a hundred petals each to become a forest of flowers; thus, is the meaning. Nānāsakuņamālayo, the roosting place of different species of birds, many a such bird as, swans, roosters, hens, water-flows, deņ̄dibha (pheasant) and so on, coo (or cry) in unison, make sound all together, thus sakuņa (bird); the resting place that had become the depository of winged birds which gain the name sakuņa (bird); thus, is the meaning. The rest is but clear in meaning.

The commentary on the biography

of the thera Tiņasantharadāyaka

has ended.

77. Commentary on Biography of Sūcidāyaka Thera.

Stanzas starting with Timsakappasahassamhi constitute the biography of the venerable thera Sūcidāyaka. This one also, having done devoted service towards former Buddhas, the excellent conquerors, accumulating meritorious deeds, conducive towards escape from rounds of repeated rebirths (vaţţa) in this and that existence, was reborn in a family-house, at the time of the Glorious One Sumedha; having grown-up in due course, he offered five needles to the Glorious One for doing the work of stitching robes. On account of that act of merit, he enjoyed the result of merit among divine and human-beings, wandered about his rounds of repeated rebirths, became well-known as being endowed with sharp knowledge in whatever existence he sprang up, was reborn in a family-house, when this Buddha arose, grew up in due course, came to have pleasing faith in the Master, became a monk, and attained arahatship, even at the razor-tip, due to his sharp knowledge.

30. Subsequently, reflecting wisely on his meritorious deed, he came to see it, became delighted and uttered a stanza starting with Timsakappasahassamihi, in order to make manifest the deed done by him formerly. Here, however, all the intervening words are but easily comprehensible.

31. Pañcasūcimayā dinnā (five needles have been offered by me); here, it pierces (sūcati), makes a small hole, penetrates; thus, sūci (needle); five needles have been offered by me; thus, is the meaning. The rest is but easily comprehensible.

The Commentary on the biography

of the thera Sūcidāyaka

has ended.