Apadana 39,10 Connection With Previous Deeds

Pubbakammapilotika-Buddhpadna
The Traditions about the Buddha

(known as)
The Connection with Previous Deeds
or
Why the Buddha Suffered
a text and translation of the verses in

Apadna 39.10
and their commentary in

Visuddhajanavilsi
nandajoti Bhikkhu
(January, 2012, BE 2556)
2
Table of Contents
Introduction
The Canonical Verses
from The Explanation of the Traditions about the Buddha
[1. The Austerities]
[2. Slander]
[3. Slander]
[4. Slander]
[6. Pierced by a Splinter]
[7. The Elephant Ngiri]
[8. Cut with a Knife]
[9. A Headache]
[10. Eating Barley]
[11. Backache]
[12. Dysentery]
3
Introduction
In preparing this text and translation for publication I have divided it into a number of
versions. In the Buddhist Texts and Studies section will be found the Pi Text together
with the variant readings. This is a more technical work dealing with the establishment
of the text, and considers the text from the point of view of its grammar and prosody,
and gives a metrical analysis of the verses.
In the Texts and Translations section I present the full Text and Translation with
annotations which help to explain matters that may not be clear from the text itself. I
have retained variants that give a significantly different reading in this edition,
together with their translation, including verses and lines found only in one edition.
The translation here follows the text quite closely to allow for reading and study of the
latter.
In the English section there is the Translation Only, with somewhat less notes than in
the Text and Translations section, which is intended for the casual reader who wants a
reliable translation but is not interested in the technical matters concerning the
original text itself. Here the sentence structure, which has many sub-clauses and the
like in the Pi, has been simplified to present a more natural flow in English.
1
Although the verses have been translated before, this is the first time that the
commentary has been brought over into English, and as far as I know the first time
2
any section of the Apadna commentary has been translated.
1. Texts and Variations
The texts presented have been established through a comparison of the four standard
editions, for the verses from the Apadna:
BJT: Sri Lankan Edition, from Apadnapi, Buddha Jayanti Tripiika

Granthaml, volume XXXVI. 1961, reprinted Colombo, 2005 with corrections.
Thai: Thai edition, as found on Budsir for Windows CD-ROM (version 2.0,
Bangkok, 1996).
ChS: Burmese edition, as found on the Chaha Sagyana CD-ROM (version 3,

Igatpuri, no date, but = 1999).
PTS: European edition, from The Apadna, Part 1, edited by Mary E. Lilley, Pali
Text Society, Oxford, 2000.
1
In Peter Masefield, The Udna Commentary (PTS, 1994-5), pp. 633-635. Masefield also gives
a summary of the commentarial stories in his notes, pp. 714-721.
2
The material presented here has been discussed by Jonathon S. Walters, The Buddha's Bad
Kamma: A Problem in the History of Theravda Buddhism Numen, 37/1 (1990); 70-95; Sally
Mellick Cutler: Still Suffering after All These Aeons, in Peter Connelly and Sue Hamilton
(eds), Indian Insights: Buddhism, Brahmanism and Bhakti (London 1997); and more recently
by Naomi Appleton, as part of her book Jtaka Stories in Theravda Buddhism, pp. 27-28,
(Farnham, 2010).
The Connection with Previous Deeds - 4
and for the commentary:
BJT: Sri Lankan Edition, from Visuddhajanavilsi, Part 1. Simon Hewavitarne

Bequest Series, volume XXIX. date unknown.
Thai: Thai edition, as found on Budsir for Windows CD-ROM (version 2.0,
Bangkok, 1996).
ChS: Burmese edition, as found on the Chaha Sagyana CD-ROM (version 3,

Igatpuri, no date, but = 1999).
PTS: European edition, from Visuddhajanavilsi nma Apadnahakath, edited

by C. E. Godakumbara, Pali Text Society, London, 1954.
As the notes to the edition clearly show there is a close relationship between ChS and
Thai on the one hand; and SHB and PTS on the other. Indeed in each case the latter
text appears to be taking the former as its model and only correcting it occasionally.
2. The Relationship between the Text and the Commentary
The Apadna is organised into four sections: Buddhpadna (81 3 verses);

Paccekabuddhpadna (58 verses); Therpadna (6311 verses, 559 Theras) and Ther-
4
Apadna (1336 verses, 40 Thers).
The texts which are translated here describe the previous deeds of the Buddha which
led in his last life to various kinds of suffering: from spending a long time in the
wasteland of severe austerities; to receiving slander at various hands; to physical
ailments of various kinds: being attacked and cut by rocks and scalpels; and getting
headaches, backaches and dysentery.
We may have expected them to be presented therefore in the Traditions about the
Buddha (Buddhpadna), which begins the book. Instead we find them tucked away in
a very odd place: right in the middle of the verses which are otherwise concerned with
the Elders, as No. 390 of that collection.
Why they are there is hard to explain, and it almost looks like someone was trying to
hide them. There is a very short commentary on the opening verses at that place, 5 but
the main commentary occurs at the end of the Traditions about the Buddha
(Buddhpadnasavaan), which suggests that either the verses were once there, or
the commentator wanted to draw attention to them.
The commentary on these verses is curious as it is unlike other sections of the same
work which only provide a word commentary (vaan). Here though, we get the
3
Verse numbers are as in the Sri Lankan edition.
4
Note that the last section has no commentary on it.
5
Not translated here as it is basically a word-commentary (vaan), and is seperated from the
rest of the commentary.
stories explaining the deeds the Buddha-to-be had performed in the past,6 which were
finding their fulfilment, even when he was Buddha.
Also it should be mentioned that the commentary doesn't take the verses in the order
they appear in the text, but has them in roughly chronological order. To give an
example, although the text treats the austerities that the Buddha-to-be underwent last,
in the commentary it is dealt with first.7
Another problem is that there is some confusion in the commentary to verse two, as
the story doesn't fit in with the verse it is supposed to explain. 8 The story at the
beginning is about a scoundrel called Muni, who slandered the Independent Buddha
Surabhi. The verse, however, says that the Buddha-to-be had accused a disciple of the
Buddha Sabbbhibhu called Nanda, and it was for this reason that the maiden Cic
slandered him. On the other hand the story of Muni is told again, but in different
words, to explain the next verse, where it does fit in with what he is trying to explain.
Another anomaly: the very next story tells of a time when the Bodhisatta was a teacher
of five hundred students who slandered a seer. His students, following him, did the
same. The verses, however, only mention that his disciples were slandered by Sundar,
and do not mention the Buddha's suffering.
Again, story no. 6 says that the Buddha's foot was cut as a result of throwing a splinter
at an Independent Buddha; the verses, however, tell about the time the Buddha was
attacked by bandits or archers sent by Devadatta, who were overcome by the Buddha's
loving-kindness, and failed though to cause him any harm. The time that his foot was
cut was when Devadatta threw a rock from on high, as reported in story no. 5.
It is worthy of notice that in the preface to his work, the unnamed commentator has
this to say about the text he was working with:
Pur Shaabhsya porahakathya ca

Setting aside the ancient commentary in the Sinhala language
hapita ta na sdheti, sdhna icchiticchita,

Which does not make things clear, longing for what is profitable,
Tasm tam-upanissya porahakathnaya,

Having forsaken reliance on that ancient commentary, therefore,
6
As in, for instance, the Jtakahakath.
7
The commentary treats them in the order: 12, 2, 1, 3, 4, 5, 6, 7, 8, 9, 10, 11.
8
Masefield noted this in his comments to the verses in the Udna Commentary.
Vivajjetv viruddhattha, visesattha paksaya,

Which hinders (the true) meaning, (and) explaining the true meaning,
Visesavaana seha karissmatthavaanan-ti.

I will make a true and good explanation, which explains the meaning (well).
We know precious little about the commentator, not even his name, or who instigated
his work, which is normally mentioned, but a couple of things seem to indicate that he
was unfamiliar with northern India: he has the King of Magadha say that he would be
present at the double-miracle, but that event took place in another Kingdom, that of
Kosala, and there is no indication that foreign Kings were present at the time;9 he also
says that Anuruddha and the other Sakyans were near to Rjagaha when they went
forth, but in fact they were at Anupiya in the Malla country when that happened about
10 days, or 250 km, walk away.
Given that he has declared his intention to put aside the Mahvihra commentary and
write his own, which almost certainly would not have been possible if he had been
resident there, this makes me believe that he was either from the Indian mainland,
somewhere remote from the Middle Lands, perhaps in somewhere like Andhra; or that
he was connected with another fraternity, perhaps the Abhayagiri; and there are other
considerations which might help substantiate this.
3. Relationship with Other Traditions
The compound used to describe the verses, kammapilotika (or in some editions
kammapiloti) doesn't occur anywhere else in the Pi texts except in connection with
these verses; however, it does occur in Buddhist Sanskrit works10 like Divyvadna,11
Avadnaataka and Lakvatrastra; and there are parallels to the text in the
12 13
Mlasarvstivda Anavataptagth, and in Gandhr.
What is more, one of the stories is told, in even more detail in the Mahvastu. 14 In the
verses here it only says that through slandering a disciple of the Buddha Sabbbhibhu
called Nanda, the (unnamed) Buddha-to-be transmigrated through hell for a long time,
and in his last existence was slandered in turn by the maiden Cic; and as noted above
the commentary doesn't provide an appropriate story here.
The Mahvastu, however, has a long story about a monk called Abhiya who, being of a
jealous nature, slandered the disciple called Nanda accusing him of sexual relations
with a wife of a rich merchant. The interesting conclusion has Abhiya realising his
fault, asking forgiveness from Nanda, and confessing his wrong-doing to the Buddha.
9
See commentarial story no. 2 below; and for the next instance story no. 5.
10
There the compounds are karmaplotika and karmaploti.
11
Cf. Divyvadna p. 150, where one of the 10 indispensable deeds (davayakarayni) is
listed as: Anavatapte mahsarasi rvakai srdha ;
explaining the connection with former deeds with his disciples near the great lake Anavatapta
(Anotatta in Pi).
12
See Bechert, Die Anavataptagth und die Sthaviragth, Berlin 1961.
13
See http://gandhari.org/a_manuscript.php?catid=CKM0001.
14
See Senart's edition: pg. 34-45. I hope to translate this text at some point.
He then makes an offering to the Buddha and makes an aspiration to become a Buddha
himself, which is confirmed by Buddha Sarvbhibh.
15
The idea of the connection of past deeds was also known to the Upyakausalya also,
where it is said the Buddha only told these stories as part of his skill-in-means, but not
because he actually ever did anything wrong, which the text categorically denies he
could have done, which represents another view on the subject altogether.
It is not within the scope of this introduction to examine all these continuities and
discontinuities, but one thing is clear: the idea that the Buddha-to-be had done
unwholesome deeds that came to fruition in the Buddha's lifetime was clearly known
to the early traditions, even when it was rejected.
4. The Bodhisatta's Bad Deeds
That the Buddha-to-be should have done bad deeds should not surprise us, as it is
recorded openly in the Jtaka stories that the Buddha-to-be many times did bad,
unwholesome deeds. He is, of course, still pursuing the perfections, and has no claim to
having completed them as yet, and so is bound to make misjudgements like everybody
else.
For instance, in J 128 the Buddha-to-be is reborn as a rat and springs at a jackal's
throat and kills him; in J 318 he is born in a robber's family and practices his craft; in
J 431 he engages in sexual misconduct with a queen interestingly in the same
Jtaka, though, it denies that the Buddha-to-be can tell lies:
Bodhisattassa hi ekaccesu hnesu ptipto pi adinndnam-pi

kmesumicchcro pi surmerayamajjapnam-pi hoti yeva,
atthabhedakavisavdana16 purakkhatv, musvdo nma na hoti;
the Buddha-to-be on certain occasions may kill, steal, engage in sexual
misconduct and drink intoxicants; but he cannot, preferring to hurt the
welfare (of others) by lying, speak falsely.
and the reason for this is clearly stated:
Ujjhitasacc hi Bodhimle nisditv, Bodhi ppuitu na sakkonti;

even if one who has forsaken the truth has sat at the root of the Bodhi tree
he is (still) unable to attain Awakening.
This statement is questionable, though, as it appears he was lying when he slandered

the Independent Buddha Surabhi, the disciple of the Buddha Sabbbhibhu named
15
But there the compound is karmasantati, and the list is not twelve items, but ten. Most of
them are the same as is recorded here, however, so that it is clear we are dealing with the
same tradition.
16
This is translated by Francis and Neil (J trans. Vol III, pg. 296): he may not tell a lie,
attended by deception that violates the reality of things; although it has a wide range of
meanings I do not find anywhere where attha means the reality of things; its primary meaning
is (PED, s.v.): interest, advantage, gain; (moral) good, blessing, welfare; profit, prosperity,
well-being.
Nanda and the seer ( i) Bhma; and the repercussion was that in turn he was slandered
by Cic and Sundar.
At another time he told the Buddha Phussa that he should eat barley, with the result
that in his final life he had to do the same for three months during one Rains Retreat;
he also questioned the possibility of the Buddha Kassapa being Awakened, and had to
undergo six years of austerities on the wrong path.
In previous lives as here recorded he also killed his half-brother, threw a stone at
an Independent Buddha, and struck another with an elephant; for which he had to
suffer his brother-in-law Devadatta throwing stones at him, hiring assassins and
driving the elephant Ngiri at him.
Because he laughed at some fish being killed he later got a headache (and the people
who were doing the killing, being reborn in the Sakyan clan, were wiped out by King
Viabha); when he was a King he killed people with his sword, and because of
that not only did a shard of stone cut his foot, but also the surgeon had to lance an
abscess that developed on it; and when he was a wrestler he broke an opponents
back,17 and therefore had to suffer backache.
Each time he is said to have suffered greatly for a long time in various hells, and it is
really only the residue of the deeds that came to fruition causing these problems for
the Buddha in his last life.
Although the Buddha-to-be is said to have committed all these unwholesome acts, they
are, of course, presented as examples of what not to do, as the repercussions are so
dire, that even upon the attainment of Buddhahood they cannot be escaped, so that in
the end the moral is clear. Towards the end of the commentary it is indeed stated
emphatically:
Kammapilotika nma Buddham-api na mucati.18

The Buddha was surely not free from the connection with that deed.
Kammapilotika evarpa Lokattayasmim-pi na vijahati.

The Lord of the Three Worlds surely could not abandon the connection with that
deed.
And the moral is, of course, that neither can we, so we had better be careful about the
deeds we choose to perform.
nandajoti Bhikkhu
January 2012
17
Though according to the commentary he fixed it again soon after, see story no 11 below.
18
Just before the verses in story No 11 below; the next quote appears before the verses in story
No 12.
9
Pubbakammapilotika-Buddhpadna
The Traditions19 about the Buddha
(known as)
The Connection with Previous Deeds
The Canonical Verses
Anotattasarsanne,20 ramaye siltale,

While on the delightful rocky plateau near Lake Anotatta,21
Nnratanapajjote, nngandhavanantare, [64]

Which shines with many jewels, and has many scents in the forest,
Mahat bhikkhusaghena, pareto Lokanyako,

22
The World-Leader, surrounded by a great Community of Monks,
sno bykar tattha pubbakammni attano: [65]

While seated right there, explained his deeds which were done before (saying):
Sutha bhikkhavo mayha ya kamma pakata may,23

Listen to me, O monks, (explain) the deed that was performed by me,
Pilotikassa kammassa Buddhatte pi vipaccati.24 [66]

25 26
And how the connection with that deed ripened even in Buddhahood.
19
I prefer this translation to other renderings such as legends (PED), stories (Rotman) or even
achievements (SED), as it seems to me what we are dealing with, both with the material about
the Worthy Disciples and the Buddha, are the traditions that were gradually being built up
around these figures in the early Buddhist communities.
20
The text is reproduced word for word in the Udnahakath, being quoted from here.
21
One of the seven great lakes in the Himlaya, now identified with Lake Manasarovar, near
Mt. Kailash.
22
Comm: pareto parivuto.
23
Thai adds the following verse: Eka araika bhikkhu disv dinna pilotika, patthita
pahama Buddha Buddhattya may tad; Having seen one forest monk, I gave a rag-robe,
the first wish for Buddhahood, was then (made) by me. Lines c & d hardly make sense in the
Pi, and I have omitted Buddha in the translation and added a word for made, perhaps we
should read: patthita pahama kata; which would give a Anuhubha variation.
24
Thai adds these two verses: Goplako pure si gvi pjeti gocara, Pivanti udaka
vila gvi disv nivrayi; tena kammavipkena idha pacchimake bhave pipsito
yathicchaka na hi ptu labhmaha; before when I was a cow-herder I drove cows to their
pasture, having seen a cow drink from clear water I prevented him; through that deed and its
result here in my last existence (when) thirsty and desiring the same I did not get (anything) to
drink.
25
Pilotika is given in PED as: a small piece of cloth, a rag, a bandage; SED: ploti, f. thread,
connection (in karma-p-) Divyv[adna, 150]; in BHSD, Edgerton says that in karmaploti: it
means action (binding-)cord, and also gives connecting link, bond as translations. Masefield,
however, translates as remnant, and has a note which says: The term seems to denote the
minuscule remnant of an old garment and might therefore be taken as karmic fluff
[1]
Muni nmaha dhutto pubbe asu jtisu,

In a previous life I was a scoundrel known as Muni,
Paccekabuddha Surabhi abbhcikkhi adsaka; [67]

I slandered the innocent Independent Buddha Surabhi;
Tena kammavipkena Niraye sasari cira,

Through that deed and through its result I long transmigrated through Hell,
Bahvassasahassni, dukkha vedesi' vedana. [68]

For many thousands of years I experienced unpleasant feeling.
Tena kammvasesena, idha pacchimake bhave,

Through the remainder of that deed, here in my last existence,
Abbhakkhna may laddha, Sundarikya kra. [69]

I received (much) slander myself, at the hands of Sundarik.
[2]
Sabbbhibhussa Buddhassa Nando nmsi svako,

There was a disciple of Buddha Sabbbhibhu named Nanda,
Ta abbhakkhya Niraye cira sasarita may, [70]

Through slandering him I transmigrated through Hell for a long time,
Dasavassasahassni Niraye sasari cira,

For ten thousand long years I transmigrated through Niraya hell,
Manussabhva laddhha, abbhakkhna bahu labhi, [71]

When I received an existence as man, I received much slander,
Tena kammvasesena Cicamnavik mama

Through the remainder of that deed the brahmin maiden named Cic
Abbhcikkhi abhtena janakyassa aggato. [72]

Slandered me with lies at the head of an assembly of people.
stemming from a deed whose major results have already been experienced. It seems to me in
the contexts I have been able to find in P would
fit, but I have preferred the former.
26
I present the verses first, without annotation or commentary as a translation of the latter
follows.
[3]
Brhmao Sutav si aha sakkatapjito,

As the brahmin Sutav I was (greatly) honoured and worshipped,
Mahvane pacasate mante vcesi27 mave. [73]

I taught the mantras to my five hundred students in the Great Wood.
Tatthgato is Bhmo, pacbhio mahiddhiko,

The seer Bhma who had five knowledges and great power came there,
Ta cha gata disv, abbhcikkhi adsaka, [74]

And having seen him coming I slandered that innocent (seer),
Tatoha avaca sisse: Kmabhog aya isi.

Thereupon I said to my pupils: This seer is a sensualist.
Mayham-pi bhsamnassa anumodisu mav. [75]

And (all) of the students rejoiced in that (unwholesome) speech of mine.
Tato mavak sabbe bhikkhamna kulkule,

Thence all the students as they begged for alms from family to family,
Mahjanassa hasu: Kmabhog aya isi; [76]

Said to the great (body) of people: This seer is a sensualist;
Tena kammavipkena pacabhikkhusat ime

Through that deed and through its result these monks (numbering) five hundred
Abbhakkhna labhu sabbe Sundarikya kra. [77]

All received (abundant) slander at the hands of Sundarik.
27
All texts are against this reading, but comm. is for it, and it fits better to have an aorist here,
rather than a present tense.
[4]
Vemtubhtara28 pubbe dhanahetu hani aha,

In the (distant) past I killed my half-brother for the sake of wealth,
Pakkhipi giriduggasmi, silya ca apisayi, [78]

I threw him in an inaccessible mountain, and crushed him with a rock;
Tena kammavipkena Devadatto sila khipi,

Through that deed and its result Devadatta threw a rock (at me),
Aguha pisay pde mama psasakkhar. [79]

Which crushed the big toe on my foot with a shard which was made of stone.
[5]
Pureha drako hutv, kamno mahpathe,

In the past, having become a boy, while playing on the highway,
Paccekabuddha disvna magge sakalika khipi; [80]

Seeing an Independent Buddha on the road, I threw a stone;
Tena kammavipkena idha pacchimake bhave

Through that deed and through its result here in (this) my last existence
Vadhattha ma Devadatto abhimre payojayi. [81]

Devadatta tried to kill me by employing evil bandits.
[6]
Hatthroho pure si. Paccekamunim-uttama

Before I was a mahout. While a supreme Independent Sage
Piya vicaranta ta, sdesi gajenaha; [82]

Was wandering for his almsfood, I struck him with my elephant;
Tena kammavipkena bhanto Ngir gajo

Through that deed and its result, elephant Ngiri, swaying
Giribbaje puravare druo ma upgami. [83]

Violently rushed at me in the city of Giribbaja.
28
PTS: Dvemt-bhtaro; brothers of two mothers (and same father).
[7]
Rjha pattiko si sattiy purise hani;

(When) I was a King (going round) on foot I killed men with my sword;
Tena kammavipkena Niraye paccisi bhusa, [84]

Through that deed and its result I suffered much in Niraya hell,
Kammuno tassa sesena, idni sakala mama

Through the remainder of that deed, at this time all the (unbroken)
Pde chavi pakappesi29 na hi kamma vinassati. [85]

Skin on my foot was cut deeds are never destroyed (without result).
[8]
Aha kevaagmasmi ahu kevaadrako

(Before) I was a fisherman's son in a fisherman's village
Macchake ghtite disv janayi somanassaka; [86]

Having seen fish being killed it produced a little happiness;
Tena kammavipkena ssadukkha ah mama,

Through that deed and through its result I had a (great) pain in my head,
Sabbe Sakk ca haisu yad hani Viabho.30 [87]

And all the Sakyans were killed when they were slain by Viabha.
[9]
Phussassha pvacane svake paribhsayi:

I blamed the teachings and disciples of (Buddha) Phussa (saying):
Yava khdatha bhujatha, m ca bhujatha slayo; [88]

You should eat and enjoy barley, you should not enjoy this fine rice;
Tena kammavipkena temsa khdita yava

Through that deed and its result for three months I ate (only) barley
Nimantito brhmaena Verajya vasi tad. [89]

When invited by the brahmin to dwell (three months) in Veraj.
29
PTS: c'dia sakala mama pde chavi pakopesi; he angrily cut the skin on my entire
foot; BJT also reads: pakopesi, but then omits a word for cutting, which would seem to be
required.
30
PTS: Viuabho; ChS: Viabho; Thai: Viaubho; and similarly throughout. The correct
form of the name, which is said to have formed through a confusion anyway, is lost now.
[10]
Nibbuddhe vattamnamhi mallaputta nihehayi;

Once while I was wrestling I badly injured another wrestler;
Tena kammavipkena pihidukkha ah mama. [90]

Through that deed and through its result I suffered a pain in my back.
[11]
Tikicchako aha si sehiputta virecayi;

At the time I was a physician I made a merchant's son purge;
Tena kammavipkena hoti pakkhandika mama. [91]

Through that deed and through its result I had amoebic dysentery.
[12]
Avacha Jotiplo Sugata Kassapa tad:

As Jotipla I spoke to the Buddha Kassapa, (saying):
Kuto nu Bodhi muassa? Bodhi paramadullabh! [92]

Where is this shavelings' Awakening? Awakening is supremely rare!
Tena kammavipkena acari dukkara bahu

Through that deed and its result I practiced many austerities
Chabbassn-Uruvelya tato Bodhim-appui. [93]

For six years at Uruvel, and then attained to Awakening.
Nha etena maggena ppui Bodhim-uttama,

I did not attain the supreme Awakening through this path (of pain),
Kummaggena gavesissa pubbakammena vrito. [94]

I sought along the wrong path being obstructed by a past deed.
Puappaparikkho, sabbasantpavajjito,
With merit and demerit destroyed, abstaining from all torment,
Asoko anupyso, nibbyissam-ansavo. [95]

Griefless, without despair, I will be released, without pollutants.
Eva Jino viyksi bhikkhusaghassa aggato,

So the Victor explained at the head of the Community of monks,
Sabbbhibalappatto, Anotatte mahsare. ti [96]

The one with all knowledge and strength, at the great Lake Anotatta.
Ittha suda Bhagav attano pubbacarita pubbakammapilotika

In this way, truly, the Gracious One spoke about the former connection with his
previous lives
nma Buddhpadna Dhammapariyya abhsittha.

in what is known as the Dhamma Instruction in the Traditions about the Buddha.
Pubbakammapilotika nma Buddhpadna Samatta

The Traditions about the Buddha
known as
The Connection with Previous Deeds is Complete
Buddha-Apadnavaanto
from The Explanation of the Traditions about the Buddha
... Buddhpadna kusalpadnavasena nihpetv,

... having finished the account of the wholesome traditions in the Traditions about the
Buddha
tad-eva akusalpadnavasena vitthretu ida pahakamma.

now (we need) to lay out the account of the unwholesome actions with an enquiry into
his deeds.
Dukkara-ca abbhakkhna, abbhakkhna punpara,

31
Austerities and slander, and once again (more) slander,
Abbhakkhna, silvedho, sakalikpi ca vedan.

Slander, pierced by a rock, and the suffering through a splinter.
Ngiri, sattacchedo, ssadukkha, yavakhdana,

Ngiri, cut with a sword, headache, eating barley,
Pihidukkham-atsro ime akusalakra. ti

Backache, dysentery these (occurred) through unwholesome (deeds in the past).
[Dukkarakrik]
[1. The Austerities]
Tattha, pahamapahe dukkaran-ti, chabbassni dukkarakrik.

Herein, in the first enquiry, (called) austerities, (we hear about) the reason for six
years of austerities.
Atte Kassapasammsambuddhakle,
In the past, at the time of the Perfect Buddha Kassapa,
Bodhisatto Jotiplo nma brhmaamavo hutv,

the Buddha-to-be had become a brahmin student named Jotipla,
nibbatto brhmaajtivasena
and because of being born as a brahmin
Ssane appasanno tassa Bhagavato,

he was not satisfied with the Dispensation of that Gracious One,
31
These verses enumerate twelve ways in which the Buddha suffered, as a kind of tabulation of
the stories to come.
pilotikakammanissandena: Kassapo Bhagav ti sutv,

with this outcome through the connection of deeds: having heard it said The Gracious
Kassapa,
Kuto muakassa samaassa Bodhi? Bodhi paramadullabh ti ha.

he said: Where is this shaveling ascetic's Awakening? Awakening is supremely rare!
So tena kammanissandena anekajtisatesu

The outcome of that deed was that for countless hundreds of lives
Narakdsu dukkham-anubhavitv,
he underwent suffering in Naraka hell and so on,
32
tasseva Bhagavato anantara teneva laddhabykaraena,
then after that, through having received the prediction from that Gracious One,33
kammena jtisasra khepetv,

after wasting away in the transmigration of births through that deed,
pariyosne Vessantarattabhva patv,

34
at the end, having attained his existence as Vessantara,
tato cuto Tusitabhavane nibbatto.

and falling away from that he re-arose in the Tusita realm.
Devatycanena tato cavitv, Sakyakule nibbatto,

With the asking of the gods, after falling away from there, he arose in the Sakya
family,
assa paripkatt, sakala-Jambudparajja pahya,

and after coming to full maturity of knowledge, giving up the sovereignty over the
whole of the Rose-Apple Island,
Anomnadtre sunisitensin samakakesakalpa chinditv,

cutting his top-knot evenly with a well-sharpened sword on the bank of the river
Anoma,
Brahmun nte iddhimaye kappassa sahnakle,

which was taken by a Brahm (god) using his psychic power until the end of the aeon,
padumagabbhe nibbatte ahaparikkhre paiggahetv pabbajitv,

having taken the requisites (placed) in the lotus calyx and gone forth,
32
SHB has a different construct: Bhagavat laddhavykarao anantara teneva; which gives
the same meaning.
33
The Buddha-to-be as Jotipla had later ordained under the Buddha Kassapa, who then
confirmed that he would become a Buddha himself at a later date.
34
His last earthly existence before the birth as Siddhattha, for which see the final Jtaka (J.
547).
Bodhiadassanassa tva aparipakkatt,

being unripe as yet for insight and knowledge and wisdom,
Buddhabhvya maggmagga ajnitv,

through not knowing what is path and not path to Buddhahood,
chabbassni Uruvelajanapade
for six years in the Uruvel country
ekhra-eklopa-ekapuggala-ekamagga-35eksanabhojanavasena
because of eating only one (type of) food, one lump (of food), (from) one person
(only), (on) one path (only), (at) one sitting (only),36
ahicammanahrusesa nimmasarudhirapetarpasadisasarro,
his body, with its bones, skin, sinews and the rest, being without flesh and blood,
(became) like a dead person,
Mahpadhnasutte37 vuttanayeneva padhna,

and his striving (should be understood) as it is recorded in the Discourse on the Great
Traditions,
mahviriya dukkarakrika aksi.

(and so) with great energy he performed his austerities.
So ima dukkarakrika Sambodhiy magga na hot ti cintetv,

After realising that austerity is not the Path to Complete Awakening,
gmanigamarjadhnsu pathra paribhujitv,

and partaking of fine food in the villages, towns and capital cities,38
pitindriyo paripuadvattisa-Mahpurisalakkhao,
having satisfied faculties the thirty-two signs of the Great Man (appeared),
kamena Bodhimaam-upagantv
and after gradually approaching the grounds of the Bodhi (Tree),
35
PTS adds -ekataula-; one rice-grain; SHB omits ekamagga.
36
These are all different types of austerities: taking only one type of food, like beans; or only
one lump or food, like one bean; or from only one person, no matter how little they give; or
from only one path, instead of going along as many as needed; or eating only at one sitting,
not taking anymore for the day after rising from the seat, etc.
37
DN 14, which hardly touches on the subject of the striving, but with the process of
Awakening; ChS, Thai: Padhnasutte, and identifies it with Suttanipta, 3.2, but that also
deals not so much with the striving as with the fight with Mra. Perhaps a better reference
would have been to MN 26, Ariyapariyesanasutta, which does deal in detail with the
striving.
38
However, in the tradition it is only said that he partook of the food provided by Sujta, and
there is no mention of his traveling around the country, as this implies, partaking of fine
food.
paca Mre jinitv Buddho jto. ti

and defeating the five Mras,39 he became the Buddha.
Avacha Jotiplo Sugata Kassapa tad:

As Jotipla I spoke to the Buddha Kassapa, (saying):
Kuto nu Bodhi muassa? Bodhi paramadullabh! [92]

Where is this shavelings' Awakening? Awakening is supremely rare!
Tena kammavipkena acari dukkara bahu

Through that deed and its result I practiced many austerities
Chabbassn-Uruvelya tato Bodhim-appui. [93]

For six years at Uruvel, and then attained to Awakening.
Nha etena maggena ppui Bodhim-uttama,

I did not attain the supreme Awakening through this path (of pain),
Kummaggena gavesissa pubbakammena vrito. [94]

I sought along the wrong path being obstructed by a past deed.
Puappaparikkho, sabbasantpavajjito,
With merit and demerit destroyed, abstaining from all torment,
Asoko anupyso, nibbyissam-ansavo. ti [95]

Griefless, without despair, I will be released, without pollutants.
39
Mra as a god (devaputtamra); Mra as defilements (kilesammra); Mra as the constituent
parts (khandhamra); Mra as (wholesome and unwholesome) deeds (kammamra); and Mra
as death (maccumra).
[Abbhakkhna]
[2. Slander]
Dutiyapahe, abbhakkhnan-ti abhi akkhna paribhsana.

In the second enquiry, (called) slander, (we hear about) great lies and censure.
Atte kira Bodhisatto suddakule jto

In the past, it seems, the Buddha-to-be was born into a low-caste40 family
apkao appasiddho Muni nma dhutto hutv paivasati.

and dwelt as an unknown and failed scoundrel called Muni.41
Tad mahiddhiko mahnubhvo Surabhi nma Paccekabuddho,

Then a powerful and majestic Independent Buddha called Surabhi,
kenaci karayena tassa sampahna ppui.

arrived near to his place on some business or other.
So ta disv va: Dusslo ppadhammo aya samao! ti-din abbhcikkhi.

After seeing him, he slandered him, saying: This ascetic is unvirtuous and wicked!
So tena akusalanissandena
Through that unwholesome (deed) the outcome was
Narakdsu anekavassasahassni dukkham-anubhavitv,

that after undergoing suffering in the Naraka hell and so on for countless thousands of
years,
imasmi pacchimattabhve,
in this his last state of existence,
yad titthiy pahamatara

when the sectarians at the very beginning
Bhagavato Tusitabhavane vasanasamaye va

during the time of the Gracious One's residence in the Tusita42 realm
40
Sudda signifies the fourth and lowest class in the Brahminical system, with Vassa, Brahmin
and Khattiya above them. However, they are within the class system, not outside it, like the
outcastes.
41
There is some confusion in the commentary here, as this story doesn't fit in with the verse it
purportedly explains. The verse says that the Buddha-to-be had accused a disciple of the
Buddha Sabbbhibhu called Nanda. On the other hand this story of Muni is told again later
in different words to explain the next verse.
42
The word means: Satisfied.
pka hutv, sakalajana vacetv dvsahidihiyo dpetv vicarisu.

had become famous, they went round and having deceived the whole people they
explained the sixty-two views.
Tad Tusitapur cavitv, Sakyarjakule nibbattitv kamena Buddho jto.

Then, after descending from the Tusita city and being reborn in the Royal Sakyan
family, he by and by became the Buddha.
Titthiy sriyuggamane khajjopanak viya vihatalbhasakkr

The sectarians, like glow-worms when the sun arises, lost their gains and respect
Bhagavati ghta bandhitv vicaranti.

and they went round bound by hatred towards the Gracious One.
Tasmi samaye Rjagahasehi Gagya, jla bandhitv,

At that time a merchant of Rjagaha,43 after binding a net across the Ganges,
kanto rattacandanaghaika disv

while sporting, having seen a stick of red sandalwood
Amhka gehe candanni bahni,

thought: In our house there is plenty of sandalwood,
ima bhama ropetv, tena bhamakrehi patta likhpetv,

and after preparing a lathe, and then having a bowl prepared by the wood-turners,
veuparamparya laggetv,
and hanging it from a series of bamboo,
Ye ima patta iddhiy gantv gahanti

had the drum beaten and said: To those who come and take this bowl with their
pyschic power
tesa bhattiko bhavissm ti bheri carpesi.

I will provide a constant supply of food.
Tad titthiy: Nahamh dni, nahamh dn! ti mantesu,

Then the sectarians, thought: We are lost now, we are lost now!,
nigaho Naputto sakaparisa evam-ha:

(but) the Nigaha Naputta44 spoke like this to his assembly,
43
The Canonical story is told in Vinaya Cullavagga 5.
44
The founder of the Jainas.
Aha veusampa gantv,

saying: After approaching the bamboo,
kse ullagankra karomi,

I will make as though I will jump into the sky,
tumhe: Chavadrumaya patta paicca m iddhi karoth, ti

and you must say: Do not (show your) psychic power for the sake of this miserable
bowl,
ma khandhe gahetv vreth ti,

and after grabbing my body, you must prevent me (from jumping),
te tattha gantv tath akasu.

after they approached that place they did like that.45
Tad Piolabhradvjo ca Moggallno ca,

Then Piolabhradvja and Moggallna,
tigvute selapabbatamatthake hatv,

having ascended to the top of a mountain three leagues in extent,
piaptagahanatthya cvara prupant, ta kolhala suisu.

while wrapping their robes around to go on alms round, heard that uproar.
Tesu Moggallno Piolabhradvja:

At that Moggallna said this to Piolabhradvja:
Tva ksena gantv, ta patta gahh ti ha.

After going through the sky, take the bowl.
So: Bhante, tumhe yeva Bhagavat iddhimantna aggahne hapit,

(But) he said: Venerable Sir, you were placed in first position for one endowed with
psychic power by the Gracious One,
tumheva gahath ti ha.

surely you should take it.
Tath pi: May atto tvam-eva gahh ti atto,

But, he gave the order: My order is you must take it,
attan hita, tigvuta selapabbata pdatale laggetv,

and standing there by himself, after lifting that three-league stone mountain on his
foot,
45
But the merchant was not convinced and didn't give him the bowl.
ukkhaliy pidhna viya sakala-Rjagahanagara chdesi,

(Piolabhradvja) covered the whole of the Rjagaha town like a bowl with its lid,
tad nagaravsino phaikapabbate vuta

then the town-dwellers having seen the Elder wielding
rattasuttam-iva ta Thera passitv,

that crystal mountain like a red thread,
Bhante Bhradvja, amhe rakkhath! ti ugghosayisu,

shouted out: Venerable Bhradvja, you must save us,
bht suppdni sse akasu.

and became fearful from head to foot.
Tad Thero, ta pabbata hitahne vissajjetv,

Then the Elder, having put that mountain down from the place he was standing,
iddhiy gantv, ta patta aggahesi,

after going (through the air) with his psychic power, grabbed the bowl,
tad nagaravsino mahkolhalam-akasu.

and then the town-dwellers made a great uproar.
Bhagav Veuvanrme nisinno, ta sadda sutv,

The Gracious One, sitting in the Bamboo Monastery, having heard that sound,
Ki eso saddo? ti nanda pucchi.

asked nanda: What sound is this?
Bhradvjena, Bhante, pattassa gahitatt

He answered: Venerable Sir, Bhradvja has grabbed the bowl
santuh nagaravsino ukkuhisaddam-akas ti ha.

and the satisfied town-dwellers have made a sound of acclamation.
Tad Bhagav, yati parpavdamocanattha,

Then the Gracious One, who was free of the censure of others,
ta patta harpetv bhedpetv ajanupapisana katv,

after having that bowl brought, broken and powdered,
bhikkhna dpesi, dpetv ca pana

had it given to the monks, and after it was given
Na, bhikkhave, iddhivikubban ktabb,

he laid down a training rule, saying: Monks, one should not perform miracles by
psychic power,
yo kareyya, patti dukkaass ti sikkhpada papesi.

46
(for) he who does (perform one), there is an offence of wrong-doing.
Tato titthiy: Samaena kira Gotamena,

Because of that the sectarians said: It seems that a training rule
svakna sikkhpada paatta,

has been laid down for his disciples by the ascetic Gotama,
te jvitahetu pi ta ntikkamanti,
and that they will not trangress even for the sake of life,
maya iddhipihriya karissm, ti

(but) we will perform a miracle of psychic power,
tattha tattha rsibht kolhalam-akasu.

and there and then they came together and made a great uproar.
Atha Rj Bimbisro ta sutv,

Then King Bimbisra, after hearing that,
Bhagavato santika gantv vanditv

approaching and worshipping the Gracious One,
ekam-anta nisinno Bhagavantam-evam-ha:

and sitting on one side, said this to the Gracious One:
Titthiy, Bhante, Iddhipihriya karissm ti ugghosent. ti

The sectarians, Venerable Sir, proclaim: We will perform a miracle of psychic
power.
Aham-pi, Mahrja, karissm. ti

I also, Great King, will perform (one).
Nanu, Bhante, Bhagavat svakna sikkhpada paattan?-ti

But, Venerable Sir, was not a training rule laid down for his disciples by the Gracious
One?
Tvam-eva, Mahrja, pucchissmi:

Great King, I will question you:
tavuyyne ambaphaldni khdantna

for those eating mango fruits and so on in your garden
46
The rule actually reads: Na, bhikkhave, gihna uttarimanussadhamma iddhipihriya
dassetabba, yo dasseyya, patti dukkaassa; one should not show a miracle of psychic power
of a state beyond (ordinary) human beings, monks, to householders, (for) he who does show
(one), there is an offence of wrong-doing.
Ettako dao ti daa hapento

you apply a rule, saying There is so much punishment,
tavpi ekato katv hapes? ti

(but) is that applied (if) you have collected (them)?
Na mayha, Bhante, dao. ti

There is no punishment for me, Venerable Sir.
Eva, Mahrja, na mayha sikkhpada paatta atth. ti

Even so, Great King, the training rule that was laid down is not for me.
Kattha, Bhante, pihriya bhavissat? ti

Where, Venerable Sir, will the miracle be?
Svatthiy sampe Gaambarukkhamle, Mahrj. ti47

Near to Svatth, Great King, at the root of Gaa's mango tree.
Sdhu, Bhante, ta passissm. ti

Very good, Venerable Sir, we will see it.48
Tato titthiy: Gaambarukkhamle kira pihriya bhavissat ti sutv,

Because of that the sectarians, having heard: The miracle, it seems, will be at the root
of Gaa's mango tree,
nagarassa smant ambarukkhe chedpesu.

had the mango trees in every part of the town cut down.
Ngar mah-agaahne mactimaca adayo bandhisu,

The citizens set up terraced stands,49 scaffolding and so on along the great courtyards,
sakala-Jambudpavsino rsibht
and all of those who dwell in the Rose-Apple Island came together
puratthimadisyam-eva dvdasayojanni pharitv ahasu,

and they stood spread out for twelve leagues in the easterly direction,
sesadissu pi tad-anurpenkrena sannipatisu.
47
PTS adds here: Eva vatv kamena Svatthi patv rao Kosalassa ta pavatti rocesi.
Rj; having said that and gradually reached Savatth he informed the King of Kosala. The
King said... this effectively changes the scene from Rjagaha to Svatth, which is perhaps
inserted to avoid the fact that the King of Magadha doesn't appear later in Kosala.
48
However, there is no sign later of King Bimbisra of Magadha being in Svatth, the capital
of the Kingdom of Kosala, at the time of the miracle, and this is probably another sign of the
commentator's ignorance of the ancient Indian kingdoms.
49
PED, mactimaca (s.v. maca) says: bed upon bed, i. e. beds placed on top of each other
serving as grand stands at a fair or festival.
and assembled as suitable in the other directions.
Bhagav pi kle sampatte shipuamsiya,

When the sha Full Moon day arrived, the Gracious One,
pto va kattabbakicca nihpetv,

after completing his duties in the morning,
ta hna gantv nisdi.

and approaching that place, sat down.
Tasmi khae Gao nma uyynaplo,

At that time the gardener, Gaa by name,
kipillikapuesu pakka ambaphala disv,

after seeing a fully ripe mango fruit in a red ants' nest,
Sacha ima Rao dadeyya

thinking: If I give this to the King
kahpadisra labheyya,
I will receive the value in money and so on,
Bhagavato upanmite pana

but if I offer it to the Gracious One
idhalokaparalokesu sampatti bhavissat! ti Bhagavato upanmesi.

I will be successful in this world and the next! and he offered it to the Gracious One.
Bhagav ta paiggahetv nandatthera pesi:

After accepting it the Gracious One ordered the Elder nanda:
Ima phala maddetv, pna deh. ti

Having had this fruit crushed, please give me a drink.
Thero tath aksi.

And so the Elder did.
Bhagav ambarasa pivitv

After drinking the mango juice
ambahi uyynaplassa datv: Ima ropeh ti ha.

and giving the mango seed to the gardener, he said: Plant this.
So vluka viyhitv ta ropesi,

After removing the sand he planted it,
nandatthero kuikya udaka sici.

and the Elder nanda sprinkled it with his water-jug.
Tasmi khae ambakuro uhahitv

At that time a mango sprout arose
mahjanassa passantasseva skhviapapupphaphalapallavabharito50 payittha.

and as the multitude was watching it was seen to be heavy with branches, aerial-roots,
flowers, fruits and fresh leaves.
Patita ambaphala khdant

They ate the mango fruits which had fallen
sakala-Jambudpavsino khaya ppetu nsakkhisu.

(but even) all those who dwelt in the Rose-Apple Island were unable to reach the end
(of them).
Atha Bhagav puratthimacakkavato yva pacchimacakkava tva

Then the Gracious One made a Jewelled Walk from the easterly universe
imasmi cakkave Mahmerumuddhani ratanacakama mpetv

to the westerly universe, and on the top of Mount Meru in this universe
anekaparishi Shanda nadpento,

countless assemblies cried out their Lion's Roar,
Dhammapadahakathya vuttanayena.
(and all is) as it is recorded in the Commentary on the Dhammapada.51
Mah-iddhipihriya katv, titthiye madditv,

After performing a great miracle of psychic power,52 crushing the sectarians,
te vippakra ppetv,
bringing about a conversion in them,
pihrvasne purima-Buddhciavasena,
at the end of the miracle, because it was the practice of Buddhas in former times,
50
SHB: skhviapasampanno pupphaphalabharito; it was seen to be endowed with branches
and aerial-roots; and (become) heavy with flowers and fruits. PTS: skhviapasampanno
puppha-; it was seen to be endowed with branches and aerial-roots; and (become) heavy with
flowers, fruits and fresh leaves.
51
The reference is to the commentary on verse 176, which tells this story and the story of Cic
which follows.
52
This was the so-called Double-Miracle (Yamakapaihra), in which he produced water and
fire from his body for a period of sixteen days, meanwhile also preaching the Dhamma.
Tvatisabhavana gantv, tattha Vassavuho,

after going to the realm of the Thirty-Three, undertaking the Rains Retreat there,
nirantara temsa Abhidhamma desetv,

and teaching the Abstract Teaching continually for three months,
Mtuppamukhna anekadevatna
and helping countless gods with his (former) Mother at their head
Sotpattimaggdhigamana katv,
attain the Path of Stream-Entry (and so on),
Vuhavasso devorohana katv,

and on completion of the Rains Retreat descending from the gods,
anekadevabrahmagaaparivuto
while surrounded by crowds of gods and deities
Sakassapuradvra oruyha loknuggaha aksi.

after descending to the gate of the city of Sakassa, sought the welfare of the world.
Tad Bhagavato lbhasakkro Jambudpam-ajjhottharamno,

Then the Gracious One's gains and respect flowed in from all over the Rose-Apple
Island,
pacamahgag viya ahosi.

53
like the five great rivers.
Atha titthiy, parihnalbhasakkr, dukkh dumman,

Then the sectarians, having lost their gains and respect, pained and depressed,
pattakkhandh adhomukh nisdisu.

sat down with hunched shoulders and fallen faces.
Tad tesa upsik, Cicamavik nma,

Then the female lay follower, the maiden known as Cic,
ativiya rpaggappatt te tath nisinne disv,

after seeing them sitting there like that,
Ki, Bhante, eva dukkh dumman nisinn? ti pucchi.

asked: Venerable Sirs, why are you sitting there pained and depressed?
53
The Gag, the Yamun, the Aciravat, the Sarabh, and the Mah (see http://goo.gl/o40B0
for a map).
Ki pana tva, Bhagini, appossukks ti?

But, Sister, are you not bothered?
Ki, Bhante? ti
Why, venerable Sirs?
Bhagini, samaassa Gotamassa uppdaklato pahya

Sister, from the time the ascetic Gotama arose
maya hatalbhasakkr, nagaravsino amhe na kici maant. ti

our gains and respect have been destroyed, and the town-dwellers have no more regard
for us.
May ettha ki ktabban?-ti

What can I do about this?
Tay samaassa Gotamassa avaa uppdetu vaat. ti

It behoves you to bring the ascetic Gotama into disrepute.
S: Mayha54 bhro ti vatv, tattha ussha karont,

After saying: That is my duty, she endeavoured therein,
vikle Jetavanavihra gantv,

and after going to the Jeta's Wood monastery at the wrong time,55
titthiyna upassaye vasitv,

56
and staying at the sectarians' nunnery,
pto nagaravsna gandhdni gahetv,

in the morning when the town-dwellers had taken incense and so on,
Bhagavanta vandanatthya gamanasamaye

as they were going along for the purpose of worshipping the Gracious One
Jetavan viya nikkhant.

(made) like she was departing from Jeta's Wood.
Kattha sayit? ti puh

Being asked: Where did you sleep?57
Ki tumhka mama sayitahnen? ti vatv pakkmi.

after saying to them: What is my sleeping place to you? she departed.
54
Thai and ChS inexplicably have na mayha bhro, that is not my duty!
55
Technically it means after noon and before dawn, but in this context probably means in the
evening.
56
Which was near, but not in, Jeta's Wood.
57
Lit: where did you lie?
S kamena gacchante kle pucchit

By and by when asked while leaving
Samaenha Gotamena ekagandhakuiya sayitv nikkhant ti ha.

she said: Having slept alone with the ascetic Gotama in the Fragrant Cottage, I am
departing.
Ta blaputhujjan saddahisu,
The foolish worldy folk believed it,
pait Sotpanndayo na saddahisu.

but the wise Stream-Enterers and so forth did not believe it.
Ekadivasa s drumaala udare bandhitv,

One day, after binding a circle of wood to her stomach,
upari rattapaa paridahitv,

putting on a scarlet cloth,
gantv Sarjikya parisya Dhammadesanatthya,

and going with the assembly together with the King for the purpose of (listening to)
the Teaching of the Doctrine,
nisinna Bhagavanta evam-ha:

while sitting (there) said this to the Gracious One:
Bho samaa, tva Dhamma desesi,

Dear ascetic, you teach the Doctrine,
tuyha paicca uppannadrakagabbhiniy

(why) do you not seek garlic, chilli and so on for me
mayha lasuamaricdni na vicres? ti

on account of your son (who) is in my womb?
Tathbhva, Bhagini, tva-ceva pajnsi, aha-c. ti

(Whether that is) real or false, Sister, you surely know, and so do I.
S: Evam-eva methunasasaggasamaya
She said: The two of us know (the truth) about our
dve yeva jnanti, na ae ti ha.

sexual association, no one else.
Tasmi khae Sakkassa paukambalasilsana uhkra dassesi.

At that moment Sakka's stone throne was seen to radiate heat.
Sakko vajjento ta kraa atv

Sakka considered and after understanding the reason
dve devaputte pesi:

gave an order to two descendents of the gods:
Tumhesu eko msikavaa mpetv

Having made for one of yourselves the form of a mouse
tass drumaalassa bandhana chindatu,

cut through the bonds holding her circle of wood,
eko vtamaala samuhpetv prutapaa uddha khipat. ti

the other having producing a whirlwind lift up her dress.
Te gantv tath akasu.

After going they did just that.
Drumaala patamna tass pdapihi bhindi.

The circle of wood while falling cut off her toes.
Dhammasabhya sannipatit puthujjan sabbe

All the worldlings in the Doctrinal Hall, having gathered round,
Are, duhacori, tva evarpassa Lokattayasmino

said: Hey, you wicked villain, to such a one as the Lord of the Three Worlds
evarpa abbhakkhna aks! ti

you have made such a slanderous remark!
uhahitv ekekamuhippahra datv,

and after rising up and each of them giving her a blow with their fists,
sabhya nharisu, dassantikkantya pathav vivaram-adsi.

58
they drove her from the hall, and as she passed out of sight the earth opened up.
Tasmi khae Avcito jl uhahitv

At that moment the flames of Avci hell rose up
kuladattikena rattakambaleneva ta acchdetv Avcimhi pakkhipi,

and clothed with the scarlet blanket given by her family she fell into Avci hell,
Bhagavato lbhasakkro atirekataro ahosi.

and the Gracious One's gains and respect (increased) greatly.
58
Lit: presented an opening.
Tena vutta:
Therefore it is said:
Sabbbhibhussa Buddhassa Nando nmsi svako,

There was a disciple of Buddha59 Sabbbhibhu named Nanda,
Ta abbhakkhya Niraye cira sasarita may, [70]

Through slandering him I transmigrated through Hell for a long time,60
Dasavassasahassni Niraye sasari cira,

For ten thousand long years I transmigrated through Niraya hell,
Manussabhva laddhha, abbhakkhna bahu labhi, [71]

When I received an existence as man, I received much slander,
Tena kammvasesena Cicamnavik mama

Through the remainder of that deed the brahmin maiden named Cic
Abbhcikkhi abhtena janakyassa aggato. ti [72]

Slandered me with lies at the head of an assembly of people.
59
Identified as a Paccekabuddha in DPPN, though neither the text nor the commentary says as
much; he is not mentioned elsewhere.
60
Cf. the story of the Bodhisattva in his life as Abhiya in Mahvastu, p. 35 ff., who is jealous by
nature and slanders a disciple of the Buddha Sarvbhibh named Nanda. There it is related he
realises his mistake and apologises both to the Buddha and his disciple, and aspires to
Buddhahood, which is then confirmed.
[Abbhakkhna]
[3. Slander]
Tatiyapahe, abbhakkhnan-ti abhi akkhna akkosana.

In the third enquiry, (called) slander, (we hear about) great lies and abuse.
Atte kira Bodhisatto apkaajtiya,

In the past, it seems, the Buddha-to-be, in a little known life,61
uppanno Muni nma dhutto hutv, dujjanasasaggabalena

after being reborn and becoming a scoundrel called Muni, through the power of
association with bad people
Surabhi nma Paccekabuddha: Dusslo ppadhammo aya bhikkh ti

akkosi.
abused the Independent Buddha called Surabhi, (saying): This monk is unvirtuous and
wicked.
So tena akusalena vackammena,

Through that unwholesome verbal deed,
62
bahni vassasahassni Niraye paccitv,
after boiling in the Niraya hell for many thousands of years,
imasmi pacchimattabhve, dasapramitsasiddhibalena,

in this his last state, by the power of being successful in the ten perfections,
Buddho jto, lbhaggayasaggappatto ahosi.

he became the Buddha, and attained the highest gains and fame.
Puna titthiy usshajt:

Again the sectarians became insolent (saying):
Katha nu kho samaassa Gotamassa ayasa uppdessm? ti

Now what will bring this ascetic Gotama to infamy?
dukkh dumman nisdisu.

and they sat there pained and depressed.
61
We could also translate as: in an (otherwise) unknown life; probably mentioned as such
because this life-story is not recorded in the Jtakas or elsewhere.
62
SHB, PTS: pacitv; active form, as though he was boiling something, rather than being
boiled.
Tad Sundar nmek, paribbjik te upasakamitv vanditv hit,

Then a certain wanderer called Sundar, after approaching and worshipping them
stood there,
tuhbhte kici avadante disv,

and seeing them silent and not speaking anything,
Ki mayha doso ti pucchi.

questioned (them, saying): What is my fault?
Samaena Gotamena63 amhe vihehiyamne

We are being harassed by that ascetic Gotama
tva appossukk viharissasi, ida tava doso. ti

and you are making no effort, that is your fault.
Evam-aha tattha ki karissm? ti

What should I do in this matter?
Tva samaassa Gotamassa avaa uppdetu sakkhissas? ti

Will you be able to bring the ascetic Gotama into disrepute?
Sakkhissmi, ayy ti vatv,

Having said: I am able, noble ones,
tato pahya vuttanayena dihadihna

and because of that it is recorded that she was frequently seen (in the vicinity)
Samaena Gotamena ekagandhakuiya sayitv nikkhant ti vatv,

and abused and censured (the Buddha) by saying: After sleeping alone with the
ascetic Gotama
akkosati paribhsati.
in the Fragrant Cottage I am leaving.
Titthiy pi: Passatha, bho, samaassa Gotamassa kamman!-ti

And also the sectarians (saying): Look, dear friends, at the ascetic Gotama's deed!
akkosanti paribhsanti.
abused and censured (him).
Vutta-heta:
And so this was said:
63
SHB, PTS: Samao Gotamo; the ascetic Gotama (harasses us).
Muni nmaha dhutto pubbe aya jtiy,

In a previous life I was a scoundrel known as Muni,
Paccekabuddha Surabhi abbhcikkhi adsaka; [67]

I slandered the innocent Independent Buddha Surabhi;
Tena kammavipkena Niraye sasari cira,

Through that deed and through its result I long transmigrated through Hell,
Bah vassasahassni, dukkha vedesi' vedana. [68]

For many thousands of years I experienced unpleasant feelings.
Tena kammvasesena, idha pacchimake bhave,

Through the remainder of that deed, here in my last existence,
Abbhakkhna may laddha, Sundarikya kra. ti [69]

64
I received (much) slander myself, at the hands of Sundarik.
64
See Udna 4-8 for the Canonical story. We might translate Sundarik as Little Sundar,
taking -ik as diminutive, but it is fairly common in verse texts to add the affix to names to
meet the requirements of the metre, with no change in meaning or identification intended.
[Abbhakkhna]
[4. Slander]
Catutthapahe, abbhakkhnan-ti abhi visesena akkosana paribhsana.

In the fourth enquiry, (called) slander, (we hear about) especially great abuse and
censuring.
Atte kira Bodhisatto Brhmaakule uppanno,

In the past, it seems, the Buddha-to-be was reborn in a Brahminical family,
bahussuto bahhi sakkato pjito.

and was very learned, much respected and worshipped.65
Tpasapabbajja pabbajitv,
Having gone forth in the recluses' going-forth,
Himavante vanamlaphalhro,
while living on forest roots and fruits in the Himlaya,66
bahumave mante vcento vsa kappesi.

67
he spent his time teaching the mantras to many students.
Eko pacbhi-ahasampattilbh tpaso

68
One recluse, who had the five deep knowledges and the eight attainments
tassa santika agamsi.

came (to stay) near to him.
So ta disv va, isspakato, ta adsaka isi:

Having seen him, being jealous by nature, he slandered that innocent seer (saying):
Kmabhog kuhako aya is ti abbhcikkhi,

This seer is a deceitful sensualist,
attano sisse ca ha: Aya isi evarpo ancrako. ti

and his pupils also said: This seer is surely immoral.
Te pi tam-eva akkosisu paribhsisu.

They therefore abused and censured him.
65
His name at that time was Sutav, as is recorded in the verses below.
66
Himavanta; having snow, it is another name for the Himlaya, the place of snow. In the
verses the place is called the Great Wood, but there are several woods so named in the texts,
perhaps it was the Wood near to Kapilavatthu, which was on the edge of the Himlayas.
67
The brahminical verses collected in the Vedas.
68
Named Bhma below.
So tena akusalakammavipkena,
Through that unwholesome deed and its result,
vassasahassni Niraye dukkham-anubhavitv,

after undergoing suffering in Niraya hell for many thousands of years,
imasmi pacchimattabhve Buddho hutv, lbhaggayasaggappatto,

and becoming a Buddha in this his last state, and attaining the highest gains and fame,
kse puacando viya pkao jto.

he became famous and was like the full moon in the sky.
Tatheva titthiy abbhakkhnena pi asantuh,

Right there and then through slander the dissatisfied sectarians,
puna pi Sundarik abbhakkhna kretv,

after making Sundar slander (him) again,
surdhutte pakkospetv laja datv:

summoning and bribing some drunken scoundrels,
Tumhe Sundari mretv,

gave the order (saying): After murdering Sundar,
Jetavanadvrasampe mlakacavarena chdeth ti69 pesu.

throw her by the rubbish tip near the entrance to Jeta's Wood.
Te tath karisu.
And that they did.
Tato titthiy: Sundari na passm ti Rao rocesu.

Afterwards the sectarians informed the King saying: We cannot find70 Sundar.
Rj: Pariyesath ti ha.

The King said: Search for her.
Te attan ptitahnato gahetv,

After retrieving her from the place where she was thrown,
macaka ropetv rao dassetv,

bringing the bier and showing the King, (they said):
69
PTS: chdetv hapeth ti; an awkward phrase, having thrown her near the rubbish tip, place
(her) aside?
70
Lit: Do not see.
Passatha, bho, samaassa Gotamassa svakna kamman!-ti

Look, dear Sir, at what the ascetic Gotama's disciples have done!
Bhagavato bhikkhusaghassa ca,

(Then) about the Gracious One and his Community of monks,
sakalanagare avaa ugghosent vicarisu,

they went round shouting out dispraise in the whole town,
Sundari makasusne aake hapesu.

and placed Sundar on a platform in the charnel ground.71
Rj: Sundarimrake pariyesath! ti pesi.

The King gave the order (saying): Seek for Sundar's murderer!
Tad dhutt sra pivitv,

Then after the scoundrels had drunk liquor,
Tva Sundari mresi, tva mres ti kalaha karisu.

they made a commotion (accusing each other, saying): You murdered Sundar, you
murdered (her)!
Rjapuris te dhutte gahetv, Rao dassesu.

The King's men, after arresting the scoundrels, brought72 them to the King.
Rj: Ki, bhae, tumhehi Sundar mrit? ti

The King said: Look here, did you murder Sundar?
ma, dev. ti
Yes, your majesty.
Kehi att? ti
The order was given by whom?
Titthiyehi, dev. ti
By the sectarians, your majesty.
Rj titthiye harpetv bandhpetv:

The King, after having the sectarians brought and bound
Gacchatha, bhae: Buddhassa avaatthya

said: Look here, go and shout it out, saying: In order to bring the Buddha into
disrepute
71
The disposal of the body would be taken care of by birds and animals, as in the so-called sky-
burials of the Tibetans and the Parsees.
72
Lit: showed.
amhehi sayam-eva Sundar mrpit,

we ourselves had Sundar murdered,
Bhagav tassa svak ca akrak ti ugghosath ti ha.

the Gracious One and his disciples didn't do it.
Te tath akasu.
And that they did.
Sakalanagaravsino nikkakh ahesu.

All the town-dwellers regained confidence.
Rj titthiye ca dhutte ca mrpetv chapesi.

The King, after executing the sectarians and the scoundrels, had (their bodies) thrown
aside.
Tato Bhagavato bhiyyosomattya lbhasakkro vahi.

Then the Gracious One's gains and respect grew enormously.
Tena vutta:
Brhmao Sutav si aha sakkatapjito,

As the brahmin Sutav I was (greatly) respected and worshipped,
Mahvane pacasate mante vcesi mave. [73]

I taught the mantras to my five hundred students in the Great Wood.
Tatthgato is Bhmo, pacbhio mahiddhiko,

The seer Bhma who had five knowledges and great power came there,
Ta cha gata disv, abbhcikkhi adsaka, [74]

And having seen him coming, I slandered that innocent (seer),
Tatoha avaca sisse: Kmabhog aya isi.

73
Thereupon I said to my pupils: This seer is a sensualist.
Mayham-pi bhsamnassa anumodisu mav. [75]

And (all) of the students rejoiced in that (unwholesome) speech of mine.
Tato mavak sabbe bhikkhamna kulkule,

Thence all the students as they begged for alms from family to family,
73
Lit: one who enjoys sense pleasures.
Mahjanassa hasu: Kmabhog aya isi; [76]

Said to the great (body) of people: This seer is a sensualist;
Tena kammavipkena pacabhikkhusat ime

Through that deed and through its result these monks (numbering) five hundred
Abbhakkhna labhu sabbe Sundarikya kra. ti [77]

All received (abundant) slander at the hands of Sundarik.
[Silvedho]
[5. Pierced by a Rock]
Pacamapahe, silvedho ti hatacitto sila pavijjhi.

In the fifth enquiry, (called) pierced by a rock, (we hear about how) being angry74
(Devadatta) threw a rock.
Atte kira Bodhisatto ca kanihabht ca ekapituputt ahesu.

In the past, it seems, the Buddha-to-be was the youngest brother of the children of one
Father.75
Te pitu accayena,76 dse paicca kalaha karont

When the Father passed away,77 making a commotion on account of the servants
aam-aa viruddh ahesu.

the (brothers) became opposed to each other.
Bodhisatto, attano balavabhvena

The Buddha-to-be, who was himself endowed with (great) strength,
kanihabhtara ajjhottharitv,
after overcoming his younger brother,
tassupari psa pavijjhesi.78

threw a stone down on top of him (and killed him).
So tena kammavipkena,
Through that deed and its result,
Narakdsu anekavassasahassni dukkham-anubhavitv,

after undergoing suffering in the Naraka hell and so on for countless thousands of
years,
imasmi pacchimattabhve Buddho jto.

he became a Buddha in this his last state of existence.
74
Mahniddesa-ahakath: hatacittatan-ti kodhena pahatacittabhva; hatacittata means
being in a state overcome by anger.
75
This implies that the Father had children by more than one wife.
76
SHB, PTS add: dhane; (on account of) wealth (and the servants).
77
Lit: at the end of the Father.
78
SHB: tassa paris na pavijjhesi; threw him (and) his company.
Devadatto Rhulakumrassa mtulo pubbe,

79
Formerly Devadatta, prince Rhula's uncle,
Serivijakle Bodhisattena saddhi vijo ahosi.

was a merchant together with the Buddha-to-be in the time of the Seri merchant
80
(story).
Te eka Paanagma patv:

Having reached the Paana village81 they said:
Tva ekavthi gahhi, aham-pi ekavthi gahm, ti dve pi pavih.

You take one street, and I will take one street, and they entered by two (ways).
Tesu Devadattassa pavihavthiya

In the street by which Devadatta entered
jiasehibhariy ca natt ca dve yeva ahesu.

there were two (people): an elderly merchant's wife and her grand-daughter.
Tesa mahanta suvaathlaka malaggahita

They had a large golden plate that had become stained
bhjanantare hapita hoti,

that was set aside inside an earthenware vessel,
ta suvaathlakabhva ajnant,
and not knowing it was a golden plate,
Ima thlaka gahetv piandhana deth ti ha.

82
she said: Take this plate, and give a trinket.
So ta gahetv sciy lekha kahitv

Having taken it and scratched it with a needle
suvaathlakabhva atv,
he knew it was a golden plate,
Thoka datv gahissm ti cintetv gato.

and after considering: I will take (it later) after giving but a little, he went away.
79
He was Prince Siddhattha's wife's brother; he was also the Buddha's cousin, a Father's
Brother's son.
80
The reference is to the famous Serivijajtaka, J 3, which was the occasion for Devadatta
to form an animosity for the Buddha-to-be that was to last up and till his last life. What
follows is based on that story.
81
Not listed in DPPN, but in the Jtaka they are said to have been in the Andha country
(modern-day Andhra Pradesh).
82
The trinket is for the grand-daughter.
Atha Bodhisatta dvrasampa gata disv:

Then after seeing the Buddha-to-be approach her door (she said):
Natt, Ayye, mayha83 kacchapua piandhana deth. ti

Give my grand-daughter, noble Sir, a trinket (from) your basket.
S ta pakkospetv nisdpetv ta thlaka datv:

After summoning and making him sit down, and giving him the plate, she said:
Ima gahetv mayha nattya kacchapua piandhana deth. ti

Take this and give a trinket to my grand-daughter from your basket.
Bodhisatto ta gahetv suvaathlakabhva atv:

The Buddha-to-be, after taking it and knowing it to be a golden plate
Tena vacit ti atv attano pasibbakya,

understood: She is deceived about it, and from his purse,
hapita-ahakahpae, avasesabhaa-ca datv,

after setting aside eight pennies, and giving the rest of his goods,84
kacchapua piandhana kumrikya

he (also) gave a trinket from his basket to the young girl
hatthe piandhpetv agamsi.

and after ornamenting her hands, he went away.
So vijo pungantv pucchi,

The (first) merchant having returned asked (her for the plate),
Tta, tva na gahittha,

(but she said): Son, I cannot give it,
mayha putto ida-cida-ca datv ta gahetv gato. ti

having given this and that to my child he took it and went away.
So ta sutv va, hadayena phalitena viya, dhvitv anubandhi.

Having heard that, like someone with a broken heart, he ran along (after him).
Bodhisatto nva ruyha pakkhandi.

The Buddha-to-be had jumped onto a boat.
So: Tiha, m palyi, m paly! ti vatv,

After saying: Stop, don't go, don't go!85
83
SHB, PTS read: disvna natt: ayyo, mayha...; the grand-daughter said: Noble Sir (give) to
me...
84
He set aside eight pennies for his boat ride, and gave the rest of his money and goods.
85
But the Buddha-to-be had already gone.
Nibbattanibbattabhave ta nsetu samattho bhaveyyan!-ti patthana aksi.

he made a wish: May I be able to destroy him in whatever state he re-arises!
So patthanvasena, anekesu jtisatasahassesu aam-aa vihehetv,

Because of that wish, after harassing one another in countless hundreds of thousands
of lives,
86
imasmi attabhve Sakyakule nibbattitv,
and arising in the Sakya family in this existence,
kamena Bhagavati sabbauta patv,

and after the Gracious One by and by attained omniscience,
Rjagahe viharante,
while living near Rjagaha,87
Anuruddhdhi saddhi Bhagavato santika gantv pabbajitv,

(Devadatta), after approaching and going forth in the presence of the Gracious One
together with Anuruddha and so on,
jhnalbh hutv, pkao Bhagavanta vara yci:

and attaining the absorptions, being famous, begged the Gracious One for a boon,
saying:
Bhante, sabbo Bhikkhusagho piaptikdni terasa dhutagni samdiyatu,

Venerable Sir, let the whole of the Community of monks undertake the thirteen
austerities,88
sakalo Bhikkhusagho mama bhro hot. ti

let the whole of my89 Community of monks bear them.
Bhagav na anujni.
(But) the Gracious One didn't give permission.
Devadatto, vera bandhitv, parihnajjhno.

Devadatta, overcome90 with hatred, lost the absorptions.
86
SHB, PTS: nibbattetv; causative, made to arise, which is not the case, he choose to arise.
87
The Sakyans actually went forth in Anupiya in the Malla state (see Vinaya Cullavagga VII
for the story), only after that did they go to Rjagaha, around 250 kilometres away.
88
From the Vinaya account (Cullavagga, VII, near the end of the second bhavra) it appears
that he did not ask the Buddha for the monks to undertake the thirteen austerities, but to
abide by five rules: they should dwell all their lives in the forest, live entirely on alms
obtained by begging, wear only robes made of discarded rags, dwell at the foot of a tree and
abstain completely from fish and flesh (this last one is not part of the thirteen austerities).
The Buddha refused to make these compulsory.
89
Devadatta seems already to be claiming leadership of the Community.
90
Lit: bound with.
Bhagavanta mretukmo,
Desiring to murder the Gracious One,
ekadivasa Vebhrapabbatapde hitassa Bhagavato,

one day while the Gracious One was standing at the foot of Mt. Vebhra,91
upari hito pabbataka paviddhesi.

while standing on the top of the mountain he threw (a rock).
Bhagavato nubhvena aparo pabbatako

Through the power of the Gracious One another mountain92
ta patamna sampaicchi,
caught it as it fell,
te saghaanena uhit papaik gantv

(but) after approaching a splinter broke off and by striking him
Bhagavato pdapihiya pahari.

gave a blow on the toes on the Gracious One's foot.
Tena vutta:
93
Vemtubhtara pubbe dhanahetu hani aha,
94
In the (distant) past I killed my half-brother for the sake of wealth,
Pakkhipi giriduggasmi, silya ca apisayi; [78]

I threw him in an inaccessible mountain, and crushed him with a rock;
Tena kammavipkena Devadatto sila khipi,

Through that deed and its result Devadatta threw a rock (at me),
Aguha pisay pde mama psasakkhar. ti [79]

Which crushed the big toe on my foot with a shard which was made of stone.
91
According to other accounts he was on the slopes of Vulture's Peak (Gijjhakta).
92
Which miraculously sprang up.
93
SHB, PTS: bhai; quarreled (with)?
94
In Pi it is more specific: one with a different Mother but the same Father.
[Sakalikvedho]
[6. Pierced by a Splinter]
Chahapahe, sakalikvedho ti sakalikya ghaana.

In the sixth enquiry, (called) pierced by a splinter, (we hear about how) he was struck
by a splinter.
Atte kira Bodhisatto ekasmi kule nibbatto,

In the past, it seems, the Buddha-to-be was reborn in a certain family,
daharakle mahvthiya kamno,

and while playing on the main street during his childhood,
vthiya piya caramna Paccekabuddha disv:

after seeing an Independent Buddha walking along that street for alms, thinking:
Aya muako samaako kuhi gacchat? ti

Where is this little shaveling ascetic going?
psasakalika gahetv, tassa pdapihiya khipi.

and taking a splinter of stone, he threw it at his toes.
Pdapihicamma chinditv ruhira nikkhami.

After cutting the skin on the toes blood flowed forth.
So tena ppakammena,
Through that wicked deed,
anekavassasahassni Niraye mahdukkha anubhavitv,

after undergoing great suffering in Niraya hell for countless thousands of years,
Buddhabhto pi.
he became a Buddha.
Kammapilotikavasena,
Because of the connection with that deed,
pdapihiya psasakalikaghaanena ruhiruppda labhi.

by being struck with a stone splinter on his toes blood flowed forth.95
Tena vutta:
95
Lit: he suffered the arising of blood. The story again doesn't fit the verse, which tells that the
Buddha was attacked by archers sent to kill him; they did not, however, manage to hurt him,
and certainly did not cut his foot which belongs to the rock throwing incident, reported in the
previous story.
Pureha drako hutv, kamno mahpathe,

Having become a boy in the past, while playing on the highway,
Paccekabuddha disvna magge sakalika khipi; [80]

Seeing an Independent Buddha on the road, I threw a stone;
Tena kammavipkena idha pacchimake bhave

Through that deed and through its result here in (this) my last existence
Vadhattha ma Devadatto abhimre payojay. ti96 [81]

Devadatta tried to kill me by employing evil bandits.97
96
This last verse reads differently in SHB and PTS: Tena kammavipkena Buddhabhtassa me
sato, Paviddhesi sila tattha Devadatto vighaav ti (PTS: vigtav ti); through that deed and
its result, when I had become a Buddha, Devadatta who was angry threw a rock (at me) in that
place.
97
Actually archers provided by King Ajtasattu.
[Ngiri]
[7. The Elephant Ngiri]
Sattamapahe, Ngir ti Dhanaplako hatth mraatthya pesito.

In the seventh enquiry, (called) Ngiri, (we hear about how) the elephant
Dhanaplaka was sent in order to kill (the Buddha).
Atte kira Bodhisatto, hatthigopako hutv,

In the past, it seems, the Buddha-to-be, after becoming an elephant's groom,
nibbatto hatthi ruyha,

rose onto an elephant,
vicaramno mahpathe Paccekabuddha disv,

and after seeing an Independent Buddha walking on the Highway,
Kuto gacchati aya muako? ti

he said: Where is this shaveling going?
hatacitto khilajto ta hatthin sdesi.

being angry and stubborn he assaulted him with his elephant.
So tena kammena apyesu anekavassasahassni dukkha anubhavitv,

Having undergone suffering in the lower realms for countless thousands of years
through that deed,
pacchimattabhve Buddho jto.

he became a Buddha in his last state of existence.
Devadatto Ajtasatturjna sahya katv,

After Devadatta had become friends with King Ajtasattu,
Tva, Mahrja, Pitara ghtetv Rj hohi,

he said: Great King, after killing your Father you will become King,
aha Buddha mretv, Buddho bhavissm! ti

and after murdering the Buddha, I will be the Buddha!
Sapetv ekadivasa Rao anutya, hatthisla gantv,

After having this thought, one day, with the King's permission, after going to the
elephant stall,
Sve tumhe Ngiri soasasurghae pyetv,

he gave this order to the elephant groom: Tomorrow, after making Ngiri drink
sixteen pots of liquor,
Bhagavanta piya caraavelya peseth! ti hatthigopake pesi.

send him out during the time the Gracious One is walking for alms!
Sakalanagara mahkolhala ahosi,

There was a great uproar in the whole town,
Buddhangena hatthingassa yuddha passissm! ti

and they said: We will see a battle between the noble98 Buddha and the noble
elephant!
ubhato rjavthiya mactimaca bandhitv,

and having set up terraced stands on both sides along the royal highway,
pto va sannipatisu.
they assembled in the morning.
Bhagav pi katasarrapaijaggano,
The Gracious One, after tending to his bodily needs,
Bhikkhusaghaparivuto Rjagaha piya pvisi.

surrounded by the Community of monks entered Rjagaha for alms.
Tasmi khae vuttaniymeneva Ngiri vissajjesu.

At that time in accordance with the order that had been given Ngiri was released.
So vthicaccardayo vidhamento gacchati.

He came making (all) scatter at the crossroads and so on.
Tad ek itthi draka gahetv, vthito vthi gacchati,

Then a certain girl being seized (with fear) ran from street to street,
hatth ta itthi disv, anubandhi.

99
and the elephant, having seen that girl, pursued her.
Bhagav: Ngiri, na ta hanatthya pesito, idhgacchh! ti ha.

The Gracious One said: Ngiri you were not sent to kill her, come here!
So ta sadda sutv, Bhagavantbhimukho dhvi.

Having heard that sound, he ran right at the Gracious One.
Bhagav aparimesu cakkavesu anantasattesu phararaha metta

The Gracious One suffused beings without end in the measureless universe with
loving-kindness
ekasmi yeva Ngirimhi phari.

and also suffused Ngiri.
98
Nga is a word with many meanings, including nobility, strength and anything that possesses
these qualities like a cobra, an elephant, a noble person the Buddha is many times referred
to as a nga in the early texts.
99
A regular word for an elephant, it literally means, one with a hand(-like trunk).
So Bhagavat mettya phuo, nibbhayo hutv,

Being suffused with loving-kindness by the Gracious One, after losing his fear,
Bhagavato pdamle nipati.

he threw himself at the feet100 of the Gracious One.
Bhagav tassa matthake hattha hapesi.

The Gracious One placed his hand on his head.
Tad devabrahmdayo, acchariyabbhutajtacitt,

Then the gods, deities and so on, their minds marvelling and wondering,
pupphapargdhi pjesu.
worshipped him with fragrant powder and so on.
Sakalanagare jaukamatt dhanarsayo ahesu.

The whole city became filled with a heap of wealth knee-deep.
Rj: Pacchimadvre dhanni nagaravsna hontu,

The King had the drums beaten (and said): The wealth up to the West gate is for the
town-dwellers,
Puratthimadvre dhanni Rjabhagre hont! ti bheri carpesi.

the wealth up to the East gate is for the King's treasury!
Sabbe tath karisu.

And they all did that.
Tad Ngiri Dhanaplo nma ahosi.

Then Ngiri gained the name Dhanapla.101
Bhagav Veuvanrma agamsi.

And the Gracious One returned to the Bamboo Monastery.
Tena vutta:
100
Lit: the root of the feet, which is unidiomatic in English.
101
Meaning Protector of the Wealth.
Hatthroho pure si, Paccekamunim-uttama

Before I was a mahout. While a supreme Independent Sage
Piya vicaranta ta, sdesi gajenaha; [82]

Was wandering for his almsfood, I struck him with my elephant;
Tena kammavipkena bhanto Ngir gajo

Through that deed and its result, elephant Ngiri swaying
Giribbaje puravare druo ma upgam. ti [83]

Violently rushed at me in the city of Giribbaja.102
102
Another name for Rjagaha, the capital of Magadha.
[Satthacchedo]
[8. Cut with a Knife]
Ahamapahe, satthacchedo ti satthena gaaphlana kuhrya satthena

chedo.
In the eighth enquiry, (called) cut with a knife, (we hear about how) an abscess was
lanced with a knife, how with a knife, or a scalpel, it was cut.
Atte kira Bodhisatto paccantadese Rj ahosi.

In the past, it seems, the Buddha-to-be was a King in a border country.
So dujjanasasaggavasena paccantadese,
Through association with bad people in the border country,
vsavasena ca dhutto shasiko,

and because of living with a violent scoundrel,
ekadivasa khaggahattho pattiko va nagare vicaranto

one day while walking through the town on foot with a sword in his hand
nirpardhe jane khaggena phlento agamsi.

he went around cutting guiltless people down with the sword.
So tena ppakammavipkena,
bahni vassasahassni Niraye paccitv,

after boiling in Niraya hell for many thousands of years,
tiracchndsu dukkham-anubhavitv,
and undergoing suffering in the animal world and so on,
pakkvasesena pacchimattabhve Buddhabhto pi

through the remainder of the result (of that deed), after becoming the Buddha in his
last state of existence,
heh vuttanayena
it is recorded that while he was below103
Devadattena khittapsasakalikapahrena uhitagao ahosi.

Devadatta struck a blow with a stone splinter he had thrown and an abscess arose (on
his foot).
103
Walking on the slopes of Gijjhakta near Rjagaha.
Jvako mettacittena ta gaa phlesi.

104
Jvaka lanced that abscess with his mind full of loving-kindness.
Veracittassa Devadattassa ruhiruppdakamma anantarika ahosi,

Through that deed of causing blood to flow (in a Buddha) there was a (result)
105
immediately (after this life) for Devadatta, whose mind was full of hate,
mettacittassa Jvakassa gaaphlana puam-eva ahosi.

through lancing that abscess there was (great) merit for Jvaka, whose mind was full of
loving-kindness.106
Tena vutta:
Rjha pattiko si sattiy purise hani;

(When) I was a King (going round) on foot I killed men with my sword;
Tena kammavipkena Niraye paccasi bhusa, [84]

Through that deed and its result I suffered much in Niraya hell,
Kammuno tassa sesena, idni sakala mama

Through the remainder of that deed, at this time all the (unbroken)
Pde chavi pakappesi107 na hi kamma vinassat. ti [85]

Skin on my foot was cut deeds are never destroyed (without result).108
104
The Buddha was carried in great pain to the Mango Wood where Jvaka Komrabhacca,
who acted as physician for the Buddha and for the monks, treated him.
105
Anantarika, means a deed that causes a result that follows immediately and irrecoverably
after this life (not immediately after the deed itself), and this happened before some of the
other attacks Devadatta made on the Buddha. Eventually the ground opened and Devadatta
fell into the Avci (unmitigated) hell, where, it is said, he will suffer for one hundred
thousand kappas, before being reborn and becoming an Independent Buddha called
Atthissara.
106
There is an interesting emphasis on the state of mind in this sentence. Devadatta and Jvaka
both did the same thing: they cut the Buddha's foot, but one acted out of hatred and the other
out of loving-kindness, and so the result was different.
107
SHB: Pde satthapamesi; PTS: Pde sattha pamesi; he stretched out a knife on my
foot?
108
Not destroyed without producing results first, is what is meant.
[Ssadukkha]
[9. A Headache]
Navamapahe, ssadukkhan-ti ssbdho ssavedan.

In the ninth enquiry, (called) a headache, (we hear about how he had) a pain in the
head, painful feeling in the head.
Atte kira Bodhisatto kevaagme kevao hutv nibbatti.

In the past, it seems, the Buddha-to-be was reborn as a fisherman in a fisherman's
village.
So ekadivasa kevaapurisehi saddhi,

One day, together with the fishermen,
macchamraahna gantv,
after going to the place where they murder fish,
macche mrente disv, tattha somanassa uppdesi,

and seeing fish being murdered, happiness arose right there,
sahagatpi tatheva somanassa uppdayisu.

and also right there and then happiness arose for those he was with.
So tena akusalakammena,
Through that unwholesome deed,
109
caturpye dukkham-anubhavitv,
after undergoing suffering in the four lower realms,
imasmi pacchimattabhve, tehi purisehi saddhi,

in this his last state of existence, together with those men,
Sakyarjakule nibbattitv, kamena Buddhatta patto pi

after being born in the Royal Sakya family, and by and by attaining to Buddhahood
saya ssbdha paccanubhosi.

he himself suffered from pain in the head.
Te ca Sakyarjno dhammapadahakathya vuttanayena:

And about the Sakyan Royalty (and their fate) it is recorded in the discussion in the
commentary to the Dhammapada:
Viabhasagme sabbe vinsa ppuisu.

in the battle with Viabha they all came to destruction.110
109
SHB: catuniraye; I do not know of a classification of four niraya; but the four lower worlds:
hell (niraya), the animal world (tiracchna), hungry ghosts (peta) and demons (asura) is
normal.
Tena vutta:
Aha kevaagmasmi ahu kevaadrako,

(Before) I was a fisherman's son in a fisherman's village,
Macchake ghtite disv janayi somanassaka; [86]

Having seen fish being killed it produced a little happiness;
Tena kammavipkena ssadukkha ah mama,

Through that deed and through its result I had a (great) pain in my head,
Sabbe Sakk ca haisu yad hani Viabho. ti [87]

And all the Sakyans were killed when Viabha slay them.
110
In the commentary to verse 47, entitled The Story of Viabha (Viabhavatthu).
[Yavakhdana]
[10. Eating Barley]
Dasamapahe, yavakhdanan-ti Verajya yavataulakhdana.

In the tenth enquiry, (called) eating barley, (we hear about) eating husked barley.111
Atte kira Bodhisatto aatarasmi kule nibbatto,

In the past, it seems, the Buddha-to-be was reborn in a certain family,
jtivasena ca andhablabhvena ca,

and because of his (high) birth and being blinded by foolishness,
Phussassa Bhagavato svake

having seen the disciples of the Gracious One Phussa
madhurannapne slibhojandayo ca bhujamne disv,

enjoying sweet drinks and food and the finest rice and so on,
Are muakasama yava khdatha,

he scolded them (saying): Hey, you shaveling ascetics should eat barley,
m slibhojana bhujath! ti akkosi.

you shouldn't enjoy the finest rice!
So tena akusalakammavipkena,
anekavassasahassni caturpye dukkham-anubhavitv,

after undergoing suffering in the four lower realms for countless thousands of years,
imasmi pacchimattabhve, kamena Buddhatta patv,

in this his last state of existence, having by and by attained to Buddhahood,
lokasagaha karonto, gmanigamarjadhnsu caritv,

having sympathy for the world, after walking in the villages, towns and royal cities,
ekasmi samaye, Verajabrhmaagmasampe,

at one time, in the vicinity of the brahminical village of Veraj,
skhviapasampanna Pucimandarukkhamla ppui.

he arrived at the root of a Margosa tree endowed with spreading112 branches.
111
Taula means husked rice normally, but in the story there is no mention of rice being
served with the barley, so I take it it must mean husked barley.
112
See Viapa in SED for this meaning, which goes unnoticed in PED.
Verajabrhmao Bhagavanta upasakamitv,

113
A Veraj brahmin, having approached the Gracious One,
anekapariyyena Bhagavanta jinitu asakkonto,

being unable to overcome the Gracious One in any way,
Sotpanno hutv,
after becoming a Stream-Enterer,
Bhante, idheva Vassa upagantu vaat ti rdhesi.114

invited him saying: Venerable Sir, please undertake to spend the Rains Retreat here.
Bhagav tuhbhvena adhivsesi.

The Gracious One consented by remaining silent.
Atha punadivasato pahya Mro Ppim

Then, beginning on the following day, the Wicked Mra
sakala-Verajabrhmaagmavsna Mrvaana aksi.

possessed the whole of those dwelling in the brahmin village of Veraj.
Piya pavihassa Bhagavato

And when the Gracious One entered (the village) for alms
115
Mrvaanavasena eko pi kaacchubhikkhmatta dt nhosi.
because of being possessed by Mra they did not give even one spoon of almsfood.
Bhagav tucchapatto va Bhikkhusaghaparivuto pungachi.

The Gracious One, surrounded by the Community of monks, returned with an empty
bowl.
Tasmi eva gate tattheva nivuh assavij

A horse merchant arrived at the very place where they resided
ta divasa dna datv,

and after giving a gift (of almsfood) that day,
113
The whole story of the Buddha's residence in Veraj, the famine that prevailed at that time
and the conversations he had with the Veraj brahmin is related at the very beginning of the
Vinayapiaka. Suttavibhaga, 1 ff. The discussion with the brhmin in which the Buddha
counters his accusations, and eventually teaches him the Four Noble Truths, can be found
there and also in the Verajasutta of Aguttaranikya: AN Bk. 8, Ch. 2, Su. 1.
114
ChS, Thai: rocesi; addressed (him).
115
SHB: Mrvesavasena; because of Mra in disguise?
tato pahya Bhagavanta116 pacasatabhikkhuparivra nimantetv,

and inviting the Gracious One surrounded by his five hundred monks thenceforth,
pacanna assasatna bhattato vibhga katv,117 yava koetv,

and dividing a share from the five-hundred horses, and crushing the barley,
118
bhikkhna pattesu pakkhipisu.
he dropped it in the monks' bowls.
Sakalasdasasahassacakkavadevat sujtya
All the well-born gods from the whole of the ten-thousand universes
pysapacanadivase viya dibboja pakkhipisu.

dropped in godly nutrients so that it was like freshly cooked milk-rice.
Bhagav paribhuji, eva temsa yava paribhuji.

The Gracious One partook (of the food), and so for three months he partook of barley.
Temsaccayena, Mrvaane vigate, Pavradivase,

At the end of three months, being no longer possessed by Mra, on the Invitation Day,
Verajo brhmao saritv mahsavegappatto,

the Veraj brahmin, after remembering (his duties), becoming very anxious,
Buddhappamukhassa Bhikkhusaghassa mahdna datv,

giving a great gift of almsfood to the Community of monks with the Buddha at its
head,
vanditv khampesi.
and worshipping, begged for forgiveness.
Tena vutta:
116
SHB: vassa nivutthassa pacasatabhikkhuparivrassa Bhagavato; (and inviting) the
Gracious One surrounded by five-hundred monks to dwell for the Rains Retreat.
117
SHB, PTS add: temsa posem ti mantetv; after pronouncing: we will support (you) for
three months.
118
SHB: patte pakkhpanti; present tense.
Phussassha pvacane svake paribhsayi:

I blamed the teachings and disciples of (Buddha) Phussa (saying):
Yava khdatha bhujatha, m ca bhujatha slayo; [88]

You should eat and enjoy barley, you should not enjoy this fine rice;
Tena kammavipkena temsa khdita yava

Through that deed and its result for three months I ate (only) barley
Nimantito brhmaena Verajya vasi tad. ti [89]

When invited by the brahmin to dwell (three months) in Veraj.
[Pihidukkha]
[11. Backache]
Ekdasamapahe, pihidukkhan-ti pihi-bdho.

In the eleventh enquiry, (called) backache, (we hear how he had) pain in the back.
Atte kira Bodhisatto gahapatikule nibbatto

In the past, it seems, the Buddha-to-be was reborn in a householder's family
thmasampanno, kici rassadhtuko ahosi.

and was endowed with strength, although somewhat short by nature.
Tena samayena eko mallayuddhayodho

At that time there was one wrestling-contest champion
sakala-Jambudpe gmanigamarjadhnsu,
in the villages, towns and royal cities in the whole of the Rose-Apple Island who,
mallayuddhe vattamne purise ptetv, jayappatto,

after throwing men in a wrestling contest, achieved success,
kamena Bodhisattassa vasananagara patv,

and by and by having arrived at the Buddha-to-be's residential town,
tasmim-pi jane ptetv, gantum-raddho.

and throwing people there, got ready to go.
Tad Bodhisatto: Mayha vasanahne esa jaya patv, gacchat, ti

Then the Buddha-to-be thinking: Having achieved success in this my place of
residence, he is going,
tattha nagaramaalam-gamma, appoetv gaccha,

coming right there to the town centre, and slapping his arms,119
May saddhi yujjhitv, gacch. ti

said: Come, after fighting with me, you can go.
So hasitv: Aha mahante purise ptesi!

After laughing: I have thrown huge men!
Aya rassadhtuko vmanako,

This dwarf, who is short by nature,
119
This rare verb may means clapping his hands, but it occurs in other places in connection
with wrestling, and may have been a way of brandishing one's strength.
mama ekahatthasspi nappahot, ti appoetv naditv gachi.

is not able (to fight) even with one of my hands, and slapping his arms and roaring he
came on.
Te ubho pi aam-aa hattha parmasisu,

They both grabbed each other by the arm,
Bodhisatto ta ukkhipitv kse bhamitv,

and the Buddha-to-be after lifting him and swirling him around in the sky,
bhmiya ptento khandhahi bhinditv ptesi.

throwing him on the floor, threw him (again), breaking his back-bone.
120
Sakalanagaravsino ukkuhi karont,
All the town dwellers made acclamation,
121
appoetv vatthbharadhi Bodhisatta pjesu.
and after slapping their arms, they honoured the Buddha-to-be with clothes,
decorations and so on.
Bodhisatto ta mallayodha uju saypetv,

The Buddha-to-be, after laying that wrestler straight,
khandhahi ujuka katv,

and straightening his back-bone,
Gaccha ito, pahya evarpa m karos ti vatv uyyojesi.

dismissed him saying: Go from here, and henceforth do not behave in this way.
nibbattanibbattabhave sarrassdi dukkham-anubhavitv,

after undergoing suffering in his body, head and so on, in rebirth after rebirth,
imasmi pacchimattabhve,
in this his last state of existence,
Buddhabhto pi pihirujdidukkham-anubhosi.
having become a Buddha he also suffered with pain in the back and so on.
Tasm kadci pihidukkhe uppanne,

Therefore sometimes when his back pain arose,
120
SHB, PTS: ukkuhasadda karonto; making a sound of acclamation.
121
PTS: appohetv vaggant; as above; SHB: appohento vaggant; slapping their arms and
jumping.
Sriputtamoggallne: Ito pahya Dhamma deseth ti vatv,

after saying to Sriputta and Moggallna: Henceforth, please teach the Doctrine,
saya Sugatacvara papetv sayati:

and preparing the Fortunate One's robe he lay down:
kammapilotika nma Buddham-api na mucati.

the Buddha was surely not free from the connection with that deed.
Vutta-heta:
So this was said:
Nibbuddhe vattamnamhi mallaputta nihehayi;122

Once while I was wrestling I badly injured another wrestler;
Tena kammavipkena pihidukkha ah mam. ti [90]

Through that deed and through its result I suffered a pain in my back.
122
SHB, PTS: nisedhayi; restrained, which doesn't seem strong enough. The word nihehayi
seems only to occur here and in parallel passages, I translate it as an emphatic of hehayi,
which makes sense contextually.
[Atisro]
[12. Dysentery]
Dvdasamapahe, atisro ti lohitapakkhandik virecana.

In the twelth enquiry, (called) dysentery, (we hear about him) purging bloody
dysentery.
Atte kira Bodhisatto gahapatikule nibbatto,

In the past, it seems, the Buddha-to-be was reborn in a householder's family,
vejjakammena jvika kappesi.123

and earned his living through medical treatment.
So eka sehiputta rogena pita tikicchanto

One day while treating a merchant's son who was oppressed by disease
bhesajja katv tikicchitv,

having given medicine and cured him,
tassa deyyadhammadne pamdam-gamma,

because (the patient) was heedless in giving a gift to him,124
apara osadha datv, vamanavirecana aksi.

he gave him another medicine, and made him vomit.
Sehi bahudhana adsi.

(Then) the merchant gave him a great deal of wealth.
nibbattanibbattabhave lohitapakkhandikbdhena virecito ahosi.

he purged with the affliction of bloody dysentery in rebirth after rebirth.
Imasmim-pi pacchimattabhve, Parinibbnasamaye,

Also in this his last state of existence, near the time he attained Final Emancipation,125
123
SHB, PTS: vejjakamme cheko; so (SHB omits) vejjakammena jvika kappesi; was clever in
medical treatment; and (he) earned his living through medical treatment.
124
It seems doctors in those times didn't have a fixed price, but accepted donations; in the
Ayurveda tradition in Sri Lanka to this day the same practice prevails.
125
See the Discourse about the Great Emancipation (DN 16), especially the opening of the
fourth section for the canonical story.
Cundena Kammraputtena pacitaskaramaddavassa

(through eating) tender pork that had been cooked by Cunda the Smith
sakalacakkavadevathi pakkhittadibbojena hrena saha

(even though) godly nutrients were dropped in by all the gods from the whole universe
together with that food
bhuttakkhae lohitapakkhandik virecana ahosi,

when he had eaten he purged with bloody dysentery,
koisatasahassna hatthna bala khayam-agamsi.

and (he who had) the strength of a billion126 elephants came to destruction.127
Bhagav Viskhapuamya,
The Gracious One on the Full-Moon night of Veskha (in May),
128
Kusinrya Parinibbnatthya gacchanto,
while going to Kusinra to attain Final Emancipation,
anekesu hnesu nisdanto pipsito, pnya pivitv,

129
at many places sat down because of thirst, and after drinking water,
mahdukkhena Kusinra patv,

having (nearly) reached Kusinra with great suffering,
paccsasamaye Parinibbyi.
at the time of dawn attained Final Emancipation.
Kammapilotika evarpa Lokattayasmim-pi na vijahati.

The Lord of the Three Worlds surely could not abandon the connection with that deed.
Tena vutta:
126
One hundred thousand times ten million.
127
The commentary on DN 16 denies that the illness was connected to the food given by Cunda:
bhuttassa udapdi, na pana bhuttapaccay; it occurred when he had eaten, but not because he
had eaten.
128
SHB, PTS: Nibbnatthya; however, he wasn't going for his Nibbna, but for his
Parinibbna; complete Emancipation.
129
The commentary to this discourse records that he had to sit down and rest twenty-five times
on this his last walk.
Tikicchako aha si130 sehiputta virecayi;

At the time I was a physician I made a merchant's son purge;
Tena kammavipkena hoti pakkhandika mama. [91]

Through that deed and through its result I had amoebic dysentery.
Eva Jino viyksi Bhikkhusaghassa aggato,

So the Victor explained at the head of the Community of monks,
Sabbbhibalappatto, Anotatte mahsare. ti

The one with all knowledge and strength, at the great Lake Anotatta.
Eva paitapahna,
So he answered the enquiries,
mtikhapanavasena akusalpadna samatta nma hot ti vutta.

and according to the arrangement of the tabulation, the unwholesome traditions are
said to be complete.
Ittha sudan-ti ittha imin pakrena heh vuttanayena.

In this way means it is recorded by this method from the beginning.131
Sudan-ti nipto padapraatthe gato.

Suda simply has the meaning of an pleonestic particle.
***
Bhagav bhgyasampanno pritapram Mahsatto:

The Gracious One is endowed with good fortune, he is a Great Being who has fulfilled
the perfections:
Bhgyav bhaggav yutto, bhagehi ca vibhattav,

Fortunate, devoted to good, having a share of the graces,
Bhattav vantagamano bhavesu Bhagav tato. ti

Graceful, gone to existences' end, thus he is the Gracious One.
Evam-diguayutto Devtidevo Sakktisakko

Thus the one virtuous from the beginning, the one who is God of all Gods, Most Able
of the Able,
130
SHB, PTS: pure si; when he was (a physician) before, but we would expect the Buddha to be
speaking in the first person.
131
Heh normally means from underneath, from below, but here it must mean from the
beginning.
Brahmtibrahm Buddhtibuddho,
Supreme of those Supreme, Buddha amongst those who are Buddhas,
so Mahkruiko Bhagav, attano Buddhacariya Buddhakraa,

the Greatly Compassionate Gracious One, spoke about his own life as Buddha and
deeds as Buddha,
sambhvayamno pkaa kurumno,

making him famous and honoured,
Buddhpadniya nma Buddhakraapaksaka nma

in what is known as the Traditions about the Buddha, the Publication of the Deeds of
the Buddha,132
Dhammapariyya Dhammadesana sutta abhsittha kathes. ti

he spoke this Doctrinal Instruction, this Doctrinal Teaching, this discourse.
Iti Visuddhajanavilsiniy Apadna-Ahakathya,

Thus the Spendour of the Pure Ones,133 the Commentary on the Traditions,
Buddha-Apadnasavaan Samatt
The Explanation of the Traditions about the Buddha is Complete
132
This seems to be offered as an alternative title.
133
This is the official title of the commentary to the Traditions.

Apadana 39,10 Connection With Previous Deeds

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What is the text about?

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What is the structure of the text?

Pubbakammapilotika-Buddhpadna

The Traditions about the Buddha

Why the Buddha Suffered

a text and translation of the verses in

and their commentary in

The Canonical Verses

from The Explanation of the Traditions about the Buddha

[1. The Austerities]

[6. Pierced by a Splinter]

[7. The Elephant Ngiri]

[8. Cut with a Knife]

[10. Eating Barley]

1. Texts and Variations

BJT: Sri Lankan Edition, from Apadnapi, Buddha Jayanti Tripiika

ChS: Burmese edition, as found on the Chaha Sagyana CD-ROM (version 3,

and for the commentary:

BJT: Sri Lankan Edition, from Visuddhajanavilsi, Part 1. Simon Hewavitarne

ChS: Burmese edition, as found on the Chaha Sagyana CD-ROM (version 3,

PTS: European edition, from Visuddhajanavilsi nma Apadnahakath, edited

2. The Relationship between the Text and the Commentary

The Apadna is organised into four sections: Buddhpadna (81 3 verses);

Pur Shaabhsya porahakathya ca

hapita ta na sdheti, sdhna icchiticchita,

Tasm tam-upanissya porahakathnaya,

Vivajjetv viruddhattha, visesattha paksaya,

Visesavaana seha karissmatthavaanan-ti.

3. Relationship with Other Traditions

4. The Bodhisatta's Bad Deeds

Bodhisattassa hi ekaccesu hnesu ptipto pi adinndnam-pi

and the reason for this is clearly stated:

Ujjhitasacc hi Bodhimle nisditv, Bodhi ppuitu na sakkonti;

This statement is questionable, though, as it appears he was lying when he slandered

Kammapilotika nma Buddham-api na mucati.18

Kammapilotika evarpa Lokattayasmim-pi na vijahati.

The Canonical Verses

Anotattasarsanne,20 ramaye siltale,

Nnratanapajjote, nngandhavanantare, [64]

Mahat bhikkhusaghena, pareto Lokanyako,

sno bykar tattha pubbakammni attano: [65]

Sutha bhikkhavo mayha ya kamma pakata may,23

Pilotikassa kammassa Buddhatte pi vipaccati.24 [66]

Muni nmaha dhutto pubbe asu jtisu,

Paccekabuddha Surabhi abbhcikkhi adsaka; [67]

Tena kammavipkena Niraye sasari cira,

Bahvassasahassni, dukkha vedesi' vedana. [68]

Tena kammvasesena, idha pacchimake bhave,

Abbhakkhna may laddha, Sundarikya kra. [69]

Sabbbhibhussa Buddhassa Nando nmsi svako,

Ta abbhakkhya Niraye cira sasarita may, [70]

Dasavassasahassni Niraye sasari cira,

Manussabhva laddhha, abbhakkhna bahu labhi, [71]

Tena kammvasesena Cicamnavik mama

Abbhcikkhi abhtena janakyassa aggato. [72]

Brhmao Sutav si aha sakkatapjito,

Mahvane pacasate mante vcesi27 mave. [73]