English
"And the rays of six colors" - this connection should be made. "And the streams of water of six colors" - they say the connection here is also like this. To show that even when the Blessed One was fully extinguished, such a miracle occurred by his power, he uttered the verse beginning "evaṃ acintiyā" (thus inconceivable). In "Buddhadhammā" here, it means the qualities of the Buddha. Even during his lifetime, he came three times. It is said that the Blessed One, in the ninth month after his enlightenment, on the full moon day of Phussa, went to the island of Laṅkā, which was inhabited by yakkhas. In the great Nāgavana park, three yojanas long and one yojana wide, in the middle of Laṅkā, at a great gathering of yakkhas, he stood in the sky above. He generated fear and terror in the yakkhas with rain and wind like that arising at the time of the world's destruction, with a mass of dreadful darkness like the darkness of the Lokantarika hell, with intense cold like the cold of the Niraya hell, and with the rumbling of the sky and earth like the thunder of clouds agitated by winds arising at the time of world-destruction. When they implored him for safety, he said, "Give me a place to sit together." When they said, "We give you the whole island, give us, O sir, safety," he made all that disturbance disappear. He spread a piece of leather on the ground given by the yakkhas and sat there. He extended the piece of leather, which was burning all around, and showed the Giridīpa (mountain island) to the yakkhas, who were overwhelmed by fire like the fire of world-destruction, frightened by the waters of the ocean, and wandering along the shore all around. When they were established there, he re-established that island in its proper place, contracted the piece of leather, and sat down. At that time, at the assembly of many deities who had gathered, Having taught the Dhamma, and having caused the realization of the Dhamma for many tens of millions of beings, being requested for an object of worship by the great deva-king Mahāsumana, dwelling in Sumanakūṭa, who had attained the fruit of stream-entry, he stroked his head, and giving him a handful of blue, pure hair-relics, he went to Jambudīpa. A second time, in the fifth year after his enlightenment, seeing a great destruction of Nagas in the great battle that had arisen over a gem-studded throne, between the Naga kings Cūḷodara and Mahodara, uncle and nephew, dwelling in water and on land, early in the morning on the Uposatha day of the dark half of the month of Citta, with the rājāyatana tree held as an umbrella by the tree-deva named Samiddhasumana, he came to Nāgadīpa. Seated on a throne in the sky in the midst of the battle, he terrified the Nagas with dreadful darkness, and reassured them by showing light. To the Nagas who had approached, filled with joy and delight, he taught the Dhamma for unity. Then, seated on the gem-studded throne on the ground, worshipped by the two Naga kings, uncle and nephew, and satisfied by the Nagas with divine food and drink, he established eighty million Nagas, dwelling in water and on land, in the refuges and precepts. Having established there the throne and the rājāyatana tree for them to worship, he went to Jambudīpa. A third time, in the eighth year after his enlightenment, being invited by the Naga king Maṇiakkhika, Mahodara's uncle, on the full moon day of Vesakha, surrounded by five hundred bhikkhus, he went to Maṇiakkhika's abode in the Kalyāṇī region. Seated there on a beautiful excellent throne in a charming gem-pavilion that had been prepared, he was satisfied by the Naga king with divine food and drink, and worshipped with divine garlands, perfumes, and so on, surrounded by a retinue of Naga maidens. Having taught the Dhamma there, he rose from his seat, and having left his footprint on Sumanakūṭa, and having spent the day at the foot of the mountain, and at the site of Dīghavāpi Cetiya, and at the site of Mubhiyaṅgaṇa Cetiya, and at the site of Kalyāṇī Cetiya, and at the site of the Mahābodhi, and at the site of Thūpārāma, and at the site of Mahācetiya, he sat with his disciples, and entered the attainment of cessation. Having stood at that very shrine, having admonished the devas and nāgas, he went to Jambudīpa. Thus, it should be understood that the Blessed One, during his lifetime, came to this island three times. Now, explaining that three-time coming briefly, it says, "first for taming the yakkhas," and so on. "Protecting" means protecting so that the yakkhas do not enter again. "Wandered" means wandered all around. "Of the maternal uncle and nephew" means of Cūḷodara and Mahodara. Here, although the Blessed One came with the deva-son named Samiddhasumana, yet because he did not come with even one bhikkhu as a rear attendant, it is said, "having come alone." Because the corresponding danger was overcome, it is said, "having calmed the distress." "The king's brother" means the king's younger brother. "Abhaya" means Mattābhayā. "Anuḷā Devī" means Anuḷā Devī, the wife of the king's elder brother. "The Bodhi tree of the three previous Sammāsambuddhas was established" means when the Blessed One named Kakusandha, seeing the people on this island afflicted by disease, falling into misfortune and distress, his heart moved by compassion, came to this island, then, having calmed that fear of disease, preaching the Dhamma to those assembled, having brought about the realization of Dhamma for eighty-four thousand beings, in the evening, he went to the place suitable for the establishment of the Bodhi tree, and having entered into attainment there, and risen, he resolved, "Let the bhikkhunī Rucanandā come here, taking a great southern branch from my Sirīsamahābodhi tree!" She, knowing the mind of the Teacher, at that very moment, taking King Khema from the capital Khemavatī, approached the Mahābodhi tree, had King Khema make a mark with red arsenic on the great southern branch, and having cut it herself, taking the Bodhi branch placed in a golden bowl, surrounded by five hundred bhikkhunīs and devas, brought it here by psychic power, and placed the Mahābodhi tree with the golden bowl on the right hand extended by the Tathāgata. The Tathāgata, to the king named Abhaya, having given it, at that time, in the Mahāmeghavana pleasure grove, known as "Mahātitthavana," he established it. And the Blessed One Koṇāgamana, seeing the island dwellers afflicted by drought, came to this island, calmed that fear, and teaching the Dhamma, established eighty-four thousand beings in the paths and fruits. Then, going to the place of his former enlightenment, at the end of his attainment, he thought: "Let the bhikkhunī Karakanattā come here, taking the great southern branch from my Udumbara Great Bodhi tree." She, knowing the Blessed One's intention, immediately, taking King Sobha from Sobha royal city, approached the Great Bodhi tree. Having King Sobha make a mark with red arsenic on the great southern branch, she herself cut it. Taking the Bodhi branch, which stood in a golden bowl, accompanied by five hundred bhikkhunīs and surrounded by hosts of gods, she brought it here by psychic power. She placed the Great Bodhi tree, with its golden bowl, on the right palm extended by the Teacher. The Tathāgata gave that to King Samiddha. By him, at that time, in the Mahāmeghavana pleasure grove, known as "Mahānāgavana," he established the Great Bodhi tree. And the Blessed One Kassapa, seeing the destruction of beings by the war between the attending kings and viceroys, impelled by compassion, came to this island. Having calmed that conflict and teaching the Dhamma, he caused eighty-four thousand beings to attain the paths and fruits. Then, going to the Great Bodhi place, he entered into attainment there. Rising, he resolved: "Let the bhikkhunī Sudhammā come here, taking the great southern branch from my Nigrodha Great Bodhi tree." She, knowing the Blessed One's mind, immediately, taking King Brahmadatta from Bārāṇasī royal city, approached the Great Bodhi tree. Having Brahmadatta make a mark with red arsenic on the great southern branch, she herself cut it. Taking the Bodhi branch, which stood in a golden bowl, accompanied by five hundred bhikkhunīs and surrounded by hosts of gods, she brought it here by psychic power. She placed the Great Bodhi tree, with its golden bowl, on the right palm extended by the Sage. That Blessed Or, having given to King Jayanta, by him, at that time, in the Mahāmeghavana park, which had come to be known as "Mahāsālavana," the Great Bodhi was established. Thus, in this island, the Bodhi of the three former Fully Enlightened Ones was established. Referring to that, it was said thus: "And in this island, O great king, the Bodhi of the three former Fully Enlightened Ones was established." "By the one emitting a fresh network of rays, full of essence, full of vigor, due to its smoothness." Or, "by the one emitting a network of rays, fresh and alive, as if living, due to its moving hither and thither." Or, "by the one releasing a network of rays like the Buddha during the time of freshness, during the time of existence" - thus they explain the meaning here. "He went in just one day" - this is the connection. "With five hundred maidens" means with his own five hundred attendant maidens. "Having caused a dwelling to be made" means having caused a dwelling for bhikkhunis to be made. "He sent" means he established a written message. "And he spoke thus" means having sent the king's message, making known the elder's verbal message, he spoke thus. "He looks forward to" means he expects, he desires. "As if with severed hands" means as if having severed hands. "His hands are severed" - this is a bahubbīhi compound, "chinnahattho" (one whose hands are severed), to be understood. "Having ordination as their foremost aim" means facing ordination, having developed a desire for ordination, "When, oh when, shall I ordain?" -