English
Similarly, in the time of King Silava, in the time of King Campeyya, in the time of King Bhuridatta, in the time of King Chaddanta, in the time of Prince Jayaddisa, in the time of Prince Alinasattu, there is no measure to the number of existences in which he fulfilled the perfection of morality. But especially in the time of Sankhapala – "Though pierced with stakes, And crushed with machines and spears; I am not angry with the Bhoja princes, This is my perfection of morality." Thus, while making such a sacrifice of self, the perfection of morality became the ultimate perfection. Similarly, in the time of Prince Somanassa, in the time of Prince Hatthipala, in the time of Pandit Ayoghara, having abandoned great kingdoms, there is no measure to the number of existences in which he fulfilled the perfection of renunciation. There is no limit. Indeed, in his Cūḷasutasoma Jātaka: "A great kingdom in hand, I cast away like a lump of spittle; In renouncing, there is no attachment, this is my perfection of renunciation." Thus, for one renouncing the kingdom without attachment, the perfection of renunciation became the ultimate perfection. Likewise, in the times of Vidhura Paṇḍita, Mahāgovinda Paṇḍita, Kudāla Paṇḍita, Araka Paṇḍita, Bodhiparibbājaka, and Mahosadha Paṇḍita, there is no limit to the fulfillment of the perfection of wisdom. Indeed, in the Sattubhasta Jātaka, in the time of Senaka Paṇḍita: "By wisdom, examining, I freed the brahmin from suffering; There is none equal to me in wisdom, this is my perfection of wisdom." For one showing the snake within the bag, the perfection of wisdom became the ultimate perfection. Likewise, there is no limit to the fulfillment of the perfection of energy and the others. Indeed, in the Mahājanaka Jātaka: "Not seeing the shore, in the midst of the water, all the people were killed; There is no other way for the mind, this is my perfection of energy." Thus, for one swimming in the great ocean, the perfection of energy became the ultimate perfection. In the Khantivādī Jātaka: "As if unconscious, though they cut me with a sharp axe; I do not get angry at the king of Kāsī, this is my perfection of patience." Thus, for one enduring great suffering as if unconscious, the perfection of patience became the ultimate perfection. In the Mahāsutasoma Jātaka: "Protecting the truth, having given up my life; I freed one hundred nobles, this is my perfection of truth." Thus, for one giving up life and protecting truth, the perfection of truth became the ultimate perfection. In the Mūgapakkha Jātaka: "Mother and father are not hateful to me, nor is great fame hateful; Omniscience is dear to me, therefore I undertake the vow." Thus, for one giving up life and undertaking the vow, the perfection of resolution became the ultimate perfection. Arose. From the Ekarāja Jātaka: "No one intimidates me, nor do I fear anyone; Supported by the power of loving-kindness, I rejoice in the forest then." Thus, without regard for life, constantly practicing loving-kindness, the perfection of loving-kindness became the ultimate perfection. From the Lomahaṃsa Jātaka: "I make my bed in the charnel ground, placing bones as my pillow; Village boys come near, showing me various forms." Thus, even when village boys caused joy and sorrow by spitting and offering garlands and perfumes, his equanimity remained unbroken, and the perfection of equanimity became the ultimate perfection. This is a summary; the full meaning should be taken from the Cariyāpiṭaka. Having fulfilled the perfections in the Vessantara existence: "The earth is inanimate, unknowing of pleasure or pain; Yet by the power of my giving, it trembled seven times." Thus, having performed great meritorious deeds such as causing the great earth to tremble, at the end of his life, he passed away and was reborn in the Tusita heaven. There, surpassing other deities in ten respects, "Having enjoyed divine prosperity for as long as life lasts, now after seven days by human reckoning, his lifespan will come to an end," his garments become soiled, his garlands wither, sweat exudes from his armpits, a change of color comes over his body, and the deity no longer finds joy on the divine throne. Seeing these five portents arise, and realizing, "Indeed, the heavens will become empty," deities, filled with anxiety, knowing the Great Being's fulfillment of the perfections, thinking, "Now, if he does not go to another heaven but is born in the human world and attains Buddhahood, humans who die after performing meritorious deeds will fill the heavens," "When I was in the Tusita realm, known as Santusita; Ten thousand gathered, beseeching me with folded hands. "It is time, Great Hero, to be born in your mother's womb; Liberating the world with its gods, awaken to the Deathless." Thus requested for Buddhahood, considering the time, the continent, the country, the clan, and the mother's lifespan, these five great observations having been made, and having made a firm decision, he passed away from there, reborn in the Sakyan royal family, being nurtured there with great prosperity, gradually attaining auspicious youth. In this interval, "Mindful and aware, Ānanda, the Bodhisatta passed away from the Tusita realm and entered his mother's womb," and other such sutta passages, and their commentaries, should be understood in detail. He, enjoying royal splendor like the splendor of the deva world, in three palaces suitable for the three seasons, on the occasion of going for pleasure to the park, gradually seeing three divine messengers, namely the old, the sick, and the dead, becoming agitated and turning back, and on the fourth occasion, seeing a renunciant, generating a liking for renunciation, thinking 'renunciation is good', going to the park, spending the day there, sitting on the bank of the auspicious lotus pond, adorned and prepared by Vissakamma, the divine son, who had taken the form of a barber, hearing the news of Rāhula's birth, knowing the strength of paternal affection, thinking, 'before this bond grows, I will cut it', entering the city in the evening – "Blessed indeed is that mother, blessed indeed is that father; Blessed indeed is that woman, who has such a husband." Hearing this verse spoken by Kisāgotamī, the daughter of his paternal aunt, thinking, 'I have been made to hear the word "Nibbāna" by her', removing a pearl necklace worth a hundred thousand from his neck, sending it to her, entering his own palace, sitting on the royal couch, seeing the disarray of the actresses due to sleep, becoming disgusted at heart, awakening Channa, having Kanthaka brought, Ascending Kaṇḍaka, with Channa as his companion, surrounded by deities from ten thousand world-systems, he departed on the Great Renunciation, and in the remaining part of that night, crossed three great kingdoms, went forth at the bank of the Anomā River, gradually went to Rājagaha, there went for alms, sat on the slope of Paṇḍava Mountain, refusing the kingdom offered by the King of Magadha, having made a promise to him for coming to his kingdom after attaining omniscience, approaching Āḷāra and Udaka, not satisfied with the special attainments they offered, practicing great striving for six years, on the Visākha full-moon day, early in the morning, having partaken of the milk-rice given by Sujātā in Senānigama, letting the golden bowl float down the Nerañjarā River, spending the day in the great forest grove on the bank of the Nerañjarā with various attainments, in the evening, taking eight handfuls of grass given by Sotthiya, his virtues praised by the Nāga king Kāḷa, ascending the Bodhi-maṇḍa, spreading out the grass, making the resolution, 'I will not break this seat until my mind is freed from the taints without clinging,' sitting facing the eastern direction, as the sun was setting, vanquishing the army of Māra, in the first watch attaining the knowledge of previous abodes, in the middle watch attaining the knowledge of the passing away and rebirth of beings, at the end of the last watch, while penetrating the knowledge of omniscience adorned with all the Buddha qualities such as the ten powers and four confidences, he attained this ocean of Abhidhamma. Thus, the cause of his attainment should be understood. Having thus attained the Abhidhamma, spending one week sitting in one posture, one week gazing without blinking, and one week walking, in the fourth week, contemplating the Abhidhamma attained through self-originated wisdom, and spending three more weeks at the Ajapāla banyan tree, Mucalinda, and Rājāyatana, in the eighth week, sitting at the foot of the Ajapāla banyan tree, considering the profundity of the Dhamma, he was inclined to inactivity. With a retinue of one hundred thousand great Brahmas, the Brahma Sahampati requested the teaching of the Dhamma. The Buddha, surveying the world with his Buddha-eye, and accepting Brahma's entreaty, wondering, "To whom shall I first teach the Dhamma?" knowing that Āḷāra and Udaka had passed away, remembering the great assistance of the group of five monks, rising from his seat, going to Kāsipura, conversing with Upaka on the way, on the full-moon day of Āsāḷha, reaching the Deer Park at Isipatana, the dwelling place of the group of five monks, after making them understand with appropriate courtesy, setting the Wheel of Dhamma in motion, he gave the drink of immortality to eighteen crores of Brahmas, headed by the Elder Aññāsikoṇḍañña. Thus, the origin of the discourse up to the setting in motion of the Wheel of Dhamma should be understood. This is the summary here. But the detailed account should be understood in accordance with the Ariyapariyesana (M. i. 160) and the Pabbajja Suttas (Sn. 405 ff.) with their commentaries.