English
it is said that they were eager for that. "He awaits me" means he looks forward to me. "Not worthy of being killed by a weapon" means not worthy of being killed by a weapon. "The womb of a snow-cloud" means the womb of a cloud full of snow. They also call the snow itself, produced by a miracle, "the womb of a cloud." "A doṇa measure" means the measure of sixteen nāḷis according to the Magadhan nāḷi. "The path" means a path of seven yojanas. "Having caused it to be prepared" means having caused it to be cleaned, having caused stumps, thorns, etc., to be removed, and having caused thick, wide sand to be strewn there, it is said. "The appearance of a smith" means the appearance of the king's usual goldsmith. "With a circumference of nine cubits" means nine cubits in Its circumference is of nine cubits, it is said to be nine cubits in measure by circumference. Also in "five cubits high" and so on, the meaning should be understood in this same way. Three cubits in width means three cubits in measure of breadth. With raised banners and flags means with various banners and flags of blue, yellow, etc., raised. Adorned with various jewels means very much adorned with various jewels arranged here and there. Decorated with many ornaments means prepared with various ornaments, such as those offered by devoted people, like hand-offerings. Strewn with various kinds of flowers means strewn with various kinds of flowers, rich in color and fragrance, from water and land, brought as offerings. Resounding with many musical instruments means resounding with the five-fold musical instruments, such as stringed and covered drums. Here, regarding "the rest disappeared," as if saying, "Behold, great king, this branch is to be taken by you, this trunk is its support, we are not to be taken by you," they say that the remaining branches disappeared by the power of the Master. Like a window lattice means it is a neuter noun of state; the meaning is, made like a lattice door. Hundreds of thousands of cloth-throws occurred means the meaning is, hundreds of thousands of throws of upper robes, whirling above the heads of those people, occurred. By a hundred roots means by a hundred roots, ten by ten, emerging from each of the ten lines. Ten great roots means the ten great roots emerging from the first line. Divine drums burst forth means divine drums thundered. And by "divine drum" here, no drum is intended, but rather a sound of thunder in the sky, as a portent. For "deva" means cloud. For when a sound called "dry thunder" issues forth, due to the clear nature of the sky-colored "deva" (cloud) being absent, it is called "divine drum." Therefore, "divine drums burst forth" means "the deva (cloud) thundered a dry thunder," it is said. By the dancing of mountains means by the dancing of mountains, whirling here and there due to the earthquake. Of Yakkhas By the 'hinkara' sounds uttered by yakkhas who were filled with wonder, to express their wonder. Indeed, the yakkhas, filled with wonder, uttered the sound "him him". By 'thutijappas' meaning words of praise. By the 'apphotanas' of Brahmas, meaning the 'apphotanas' of Brahmas filled with joy and delight, which are considered as striking their arms. Indeed, Brahmas filled with joy and delight, having bent their left arm, strike their arm with their right hand. 'Ekakolāhala' means a clamor arising together. 'Ekaninnāda' means a roar arising together. The six-colored rays that emerged from the fruit, having risen straight up, and bent down, remained striking the rim of the Cakkavāḷa mountain, thus it is said, "making the entire Cakkavāḷa as if bound with jeweled rafters." And from that moment onwards, in the manner described, from the time the six-colored rays of the Great Bodhi tree, established in the golden bowl, were emitted. "Having entered the womb of a snow-cloud, it stood," means, having risen up together with the golden bowl, it entered the womb of a cloud full of icy water and stood there. Indeed, the Bodhi tree, having first been established in the golden bowl, afterwards, having been adorned with wonders of the kind described, entered the womb of a snow-cloud and stood there. Therefore, it will be said: "First, it was established in the golden bowl, then, having passed seven days in the snow-womb and seven days of anointing," and so on. And for that very reason, it is also said in the Mahāvaṃsa – Thus, with a hundred roots, there, in fragrant mud, the Great Bodhi tree was established, gladdening the great multitude. Its trunk was ten cubits, five branches delightful, four cubits each, adorned with ten and a half fruits. And a thousand sub-branches belonged to those branches; Thus was the Great Bodhi tree, bearing a delightful splendor. When the Great Bodhi tree was established in the bowl, the earth trembled; and various wonders occurred. With spontaneous sounds of musical instruments, among devas and humans; With roars of approval of the host of devas and Brahmas. And. Of clouds, of beasts, of birds, and of yakkhas and others' roars; With roars and earth-tremors, there was one great clamor. From the Bodhi's fruits and leaves, beautiful six-colored rays, having emerged, the cosmos, the whole, they illuminated. The great Bodhi with its golden bowl, having risen from there to the sky, stood in the womb of snow, for seven days, unseen. Therefore, it should be understood that the Bodhi, established in the golden bowl, having risen together with the bowl, entered the womb of the snow-cloud and stood there. But what was said below, showing the sequence of the Blessed One's determination – "Indeed, the Blessed One, lying on the great Parinibbāna couch, for the purpose of establishing the Great Bodhi on the island of Lanka, (thought) 'King Asoka will go to take the Great Bodhi, then may the southern branch of the Great Bodhi itself break off and be established in a golden bowl!'" Thus he determined. This was one determination. "And at the time of its establishment there, (he determined) 'May the Great Bodhi enter the womb of the snow-cloud and stand there!'" This was the second determination. "On the seventh day, descending from the womb of the snow-cloud, as it stands in the golden bowl, (he determined) 'May it emit six-colored rays from its leaves and fruits!'" This was the third determination. That does not accord with this. For there, first entering the womb of the snow-cloud, and afterwards, on the seventh day, descending from the womb of the snow-cloud, the emission of six-colored rays and its establishment in the golden bowl were mentioned. Therefore, the commentary's earlier and later parts do not accord. But in the Mahāvaṃsa, even in the determination, first is the establishment in the golden bowl, and only afterwards the emission of six-colored rays and the entering of the womb of the snow-cloud. For this was said – On the Parinibbāna couch, by the reclining Conqueror, a great determination was made, a fivefold one, by the one with five eyes. The southern branch of the Great Bodhi, as it is being taken by Asoka, may it break off by itself, and be established in the bowl. Having been established, that branch, beautiful six-colored rays... Ha! May all directions, victorious over the king, Be freed from fruits and leaves. “That golden bowl, Having risen, delightful, May it remain in the ice chamber, Invisible for seven days.” In the Bodhivaṃsa too, this very method of resolution is stated. Therefore, the method of resolution stated in the commentary should be examined and understood so that it does not contradict what precedes and follows. And the ice and the six-colored rays, having turned around, entered the Great Bodhi itself. This means that the ice covering the Great Bodhi and the six-colored rays emanating from the Bodhi, having turned around and circumambulated, entered the Bodhi itself. It is said that they became as if they had entered the Bodhi and disappeared. Here, the reading “himañca raṃsiyo cā” (and the ice and the rays) is found in the ancient manuscript, considered authentic after hundreds of revisions, and in all other manuscripts. This is also stated in the Mahāvaṃsa: “In that past seven days, All the ice clouds, Entered the Great Bodhi, And all those rays too.” However, what someone said, conjecturing the reading “pañca raṃsiyo” (five rays), that “the five rays from all directions, having turned around, are five because they emanated from five fruits, but they are six-colored,” should be seen as merely a manifestation of his delusion. “Paripuṇṇakhandhasākhāpasākhapañcaphalapaṭimaṇḍito” means adorned with complete trunk, branches, and sub-branches, and with five fruits; that is, embellished all around. “Abhisekaṃ datvā” means having performed an anointing with water from Anotatta Lake. “Mahābodhiṭṭhāneyeva aṭṭhāsīti” means he resided near the Bodhi itself. “Pubbakattikapavāraṇādivase” means on the full moon day of the bright half of the month of Assayuja (Aśvinī), which is the day of the first Kattika Pavāraṇā. Since it was a Cātuddasī Uposatha, the Uposatha arrived after two weeks, so it says “on the Uposatha day of the dark half,” meaning the Cātuddasī Uposatha of the dark half of the month of Assayuja. “Pācīnamahāsālamūle ṭhapesīti” means he had a pavilion built under the great Sal tree located in the eastern part of the city and placed it there. “Sattarasame divase” means on the seventeenth day. on the second day from the first day of the month. Sumanasāmaṇera saw the Kattika festival worship, that is, the worship being performed for the Bodhi tree on account of the Kattika festival. Having seen it, he came and reported all that news. Referring to that, the elder sent him to bring the Bodhi tree. Eighteen families of deities, this refers to the families of Nāgas, Yakkhas, and other deities who stood surrounding the Great Bodhi tree. He gave the families of ministers