English
in the foremost position among those who gladden families, he performed a meritorious deed for that position... He desired an interval. He, having done good deeds throughout his life, wandering among gods and humans, on the day of our Bodhisatta's conception in his mother's womb, was conceived in a minister's house in Kapilavatthu itself. Born on the same day as the Bodhisatta, on that very day, they laid him on a silk cushion and brought him to attend upon the Bodhisatta. Indeed, with the Bodhisatta, the Bodhi tree, Rahula's mother, the four treasure jars, the riding elephant Kaṇḍaka, Channa, and Kāḷudāyī—these seven, being born on the same day, were called 'co-born'. Then, on his naming day, since he was born on a day of joy for the whole city, they named him Udāyī. However, because he had a slightly dark complexion, he became known as Kāḷudāyī (Dark Udāyī). He grew up playing children's games with the Bodhisatta. By sixty verses, thus – "Now, venerable sir, the trees are like embers; Bearing fruit, having shed their leaves; They shine forth as if with flames; It is time, Great Hero, for the wanderers. (Theragāthā 527) "Not too cold, not too hot, not too famished by famine; The earth is green and fresh, this is the time, Great Sage." – And other such sixty verses. It is said in the commentaries that "pokkharavassa" (lotus-rain) means "water the color of lotus leaves." They also say that it is a rain that rises from the middle to the size of a lotus leaf, and gradually becomes a hundred-layered, a thousand-layered rain. Indeed, when that rain falls, only those who wish to get wet get wet, not others. Not a single king or... (etc.)... went. Among the relatives who departed after hearing the Dhamma discourse, not a single king or royal chief minister invited [the Buddha], saying, "Please accept alms from us tomorrow," and then went. Even his father, King Suddhodana, went without inviting [him], thinking, "Where will my son go without coming to my house?" However, having gone, he had gruel and other things prepared for twenty thousand monks at home and arranged seats. Kulanagare means 'in the city of the family of relatives'. From the uṇhīsa onwards... It stands, starting from the head. "Uṇhīsa" indeed, because of its turban-like quality, is a designation for the Blessed One's full forehead and full head. For the Blessed One, indeed, a layer of flesh, rising from the tip of the right ear, covering and filling the entire forehead, going and settling at the tip of the left ear, shines like a king's bound turban-cloth, due to its extreme smoothness, golden color, radiance, and fullness. It is said that seeing this characteristic of the Blessed One, kings made their turban-cloths. But other people have incomplete heads, some have flat heads, some have fruit-like heads, some have bony heads, some have gourd-like heads, some have pot-like heads, some have rock-like heads. But the Blessed One's head is perfectly full, as if rolled and placed with an awl, and also like a water bubble. Therefore, because of its resemblance to a head wrapped in a turban, and because of its perfectly rounded head everywhere like a turban, the Blessed One is called "Uṇhīsasīsa". By the eight verses called Narasīhagāthā: Smooth, dark blue, soft, curly-haired; Forehead like a pure sun-disk; Well-proportioned, high, soft, long-nosed; A lion among men, spread with a net of rays. By these and other eight verses. But in the glossaries: With excellent feet marked by wheels, red and beautiful; With long heels adorned with marks; Feet graced by whisks and parasols; This indeed is your father, the lion among men. The excellent, delicate Sakyan prince; Body full of wondrous marks; The hero among men gone for the world's welfare; This indeed is your father, the lion among men. Face-color like the full moon; Beloved by gods and humans, the elephant among men; Walking with the grace of a lordly elephant in rut; This indeed is your father, the lion among men. Born of the warrior class, of the noblest lineage; Whose feet are revered by gods and humans; Whose mind is established in virtue and concentration; This indeed is your father, the lion among men. With a long, well-proportioned, well-formed nose; With eyelashes like a cow's, with very dark blue, beautiful eyes; With very dark blue eyebrows like a rainbow; This indeed is Your father is the Lion-Man. "With a neck well-rounded, well-formed, well-set; With a lion's jaw, a body like the king of beasts; With a supreme complexion, a pure golden hue; Indeed, this is your father, the Lion-Man. "With a smooth, deep, and sweet voice; With a tongue red like a bandhuka flower; With twenty-twenty pure white teeth; Indeed, this is your father, the Lion-Man. "With hair dark blue like collyrium; With a forehead pure like a golden plate; With a pure white urna mark like a medicinal herb; Indeed, this is your father, the Lion-Man. "Walking in the sky-path like the moon; His form surrounded by a multitude of stars; The lord of ascetics amidst his disciples; Indeed, this is your father, the Lion-Man." (Jā. Aṭṭha. 1. Santikenidānakathā) – These nine verses are also shown here, but they do not accord with the statement "with eight verses." The sequence mentioned, from the turban down to the soles of the feet, is also not seen there. "Wandering for alms" means alms-round. "He stands up" means standing up at the door of others' houses to receive alms. "He should not be heedless" means that one who neglects the alms-round practice and seeks after delicious foods is said to be heedless in standing up. But one who wanders for alms from house to house is not heedless. Doing so, he should not be heedless in standing up. "The Dhamma" means abandoning improper seeking and wandering from house to house, he should practice that very alms-round Dhamma well. "He sleeps happily" is merely a teaching. The meaning is that a Dhamma-practitioner, practicing this alms-round Dhamma, lives happily in this world and the next, in all four postures. Regarding the second verse, "not an evil practice" means that one who wanders in unsuitable places, such as among courtesans, is said to practice that alms-round Dhamma as an evil practice. Without doing so, he should practice that Dhamma well; he should not practice it as an evil practice. The rest here has the same meaning as stated. It should be understood that this second verse was spoken after going to the father's dwelling. Therefore, in the commentary on the Theragāthā (Theragā. Aṭṭha. 1.156 Nandattheragāthāvaṇṇanā), Acariya Dhammapāla Thera said, "the second On that day, having entered for alms, with the verse ‘Arise, be not heedless’, he established his father in the fruit of Stream-entry. Going to the palace, with the verse ‘Practice Dhamma, well-practiced’, he established Mahāpajāpatī in the fruit of Stream-entry, and the king in the fruit of Once-returning. Also in the Dhammapada Commentary (Dhp.A. 1.12, Nanda Thera's Story) it is said: “On the next day, having entered for alms, with the verse ‘Arise, be not heedless’, he established his father in the fruit of Stream-entry. With the verse ‘Practice Dhamma’, Mahāpajāpatī in the fruit of Stream-entry, and the king in the fruit of Once-returning.” Having heard the Dhammapāla Jātaka, he was established in the fruit of Non-returning. Then one day, having had breakfast in the royal palace, the king, seated to one side, said: “Venerable Sir, during your period of severe asceticism, a certain deity approached me and said, ‘Your son has died.’ I, not believing her words, rejected it, saying, ‘My son will not die without attaining enlightenment.’ Now how will you believe? Even before, when bones were shown and it was said, ‘Your son is dead,’ you did not believe.” With this origin story, he recounted the Mahādhammapāla Jātaka. Having heard that, the king was established in the fruit of Non-returning. "Kesavissajjana" means the hair-cutting ceremony according to family tradition. "Paṭṭabandha" means the anointing ceremony of the crown prince. The ceremony of entering a new house is a house-blessing. The ceremony of marriage is a wedding-blessing. "Chattamaṅgala" means the umbrella-hoisting ceremony of the crown prince. "Janapadakalyāṇī" (UdA. 22) means a beautiful, excellent woman in the country, free from six bodily defects, endowed with five beauties. For she is not too tall, not too short, not too thin, not too fat, not too dark, not too fair, surpassing human beauty, yet not reaching divine beauty. Therefore, she is free from six bodily defects. Beauty of skin, beauty of flesh, beauty of sinews, beauty of bones, beauty of age – being endowed with these five beauties, she is called "endowed with five beauties". Ta She has no need for an external light. By the light of her own body she illuminates a twelve-cubit space. She is dark like the priyangu flower, or dark like gold. This is her beauty of skin. Her four hands and feet, and the ends of her mouth, are like they have been treated with lac-juice, red like coral, or a red blanket. This is her beauty of flesh. Her twenty fingernails, at the part attached to the flesh, are like they are filled with lac-juice; at the detached part, they are like streams of milk. This is her beauty of sinews. Her thirty-two teeth, well-arranged, are like a row of clean, white diamonds. This is her beauty of bones. Though she is one hundred and twenty years old, she is like a sixteen-year-old, without wrinkles or grey hair. This is her beauty of age. Thus, because she is endowed with these five beauties, she is called the Beauty of the Country. They hurried quickly. He, unable to say to the Blessed One, "Take the bowl," went to the monastery. He, it is said, out of reverence for the Tathagata, could not say, "Venerable Sir, take the bowl." He thought thus: "He will take the bowl at the top of the stairs." The Teacher did not take it there either. The other thought: