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free from rebirth, not deluded, not a deluder; The entrance to the path, he said, is liberation, Great is the destruction of delusion's root. 103. Seeing evil and non-evil existence, risen above evil and non-evil existence; From attachment to evil and non-evil existence, Gone from evil and non-evil existence. 104. Seeing wholesome and unwholesome, abandoned wholesome and unwholesome; From attachment to wholesome and unwholesome, Detached from wholesome and unwholesome. 105. Not people, not ours, various indeed; By people, various, of various people; Driven by people, various, indeed not of various people, by various people, not ours. 106. In the essence, among gods and demons, having essence; The lord of the essence of taste and essence; Essence of taste. The essence flows in the heads of gods and asuras. 107. The god, delight of the gods, O God of gods, he did not rejoice. By one poor in knowledge, he knew the feeling, the feeling of the knower. 108. Seated on the divine throne, he, the God of gods, with his teaching, To the seated gods, taught the doctrine of insight. Riddle Verse 109. A perception gone from sight, for the blind, the sun is darkness. The eighth, full of resolve, appeared as if not another. Expanded Twin-Verse 110. Certainly, the Great Seer, devoted to the welfare of self and others, Certainly, by the power of the ten perfections; Certainly, by that power, Māra was defeated, Certainly, he attained perfectly pure enlightenment. Verse Illuminating the Great Exertion 111. Having cast off all unwholesome and evil states, He, having gone with Channa and the horse Kanthaka, On the Anoma river bank, with noble resolve, He undertook the noble renunciation. 112. Unworldly joy and bliss, incomparable, He attained in the Anupiya mango grove; By his beautiful form, he made Rājagaha, with its king, appear ugly. 113. Then, Alara and Uddaka, the ascetics, Dissatisfied with their meditation, having abandoned them, For the great exertion, to the Uruvela land, Having gone, he performed the supreme difficult deed. 114. Not from sensual pleasures, nor from extreme asceticism, Omniscience is attained through the middle way; Having known that, having attained former qualities, To bring forth the Dhamma, he went to perfect enlightenment. Verse Illuminating the Defeat of Māra 115. In the three Buddha-fields, the three white umbrellas, Having obtained them, he would be the lord of the world; Having gone to the unconquered seat at the Bodhi tree, He sat unmoving for battle with Māra. 116. Having given up his body and kingdom, his father Suddhodana then, Bowing his head, worshipped with a white umbrella. 118. He himself, with the strength of Nārāyaṇa, Master of the powers of supernormal knowledge, To conquer the whole world, He approached the Bodhi-seat. 119. Then, the king Vasavatti, Lord of the six sensual heavens, With his army and vehicles, to the Bodhi-seat, He approached for battle. 120. Come, seize, bind, Strike this wretch! Born in human filth, What does he think he is here? 121. A blazing nine-fold rain, He caused to rain down, not a little, Smoke and darkness. having made, he cast down many a sword. 122. Even casting the discus weapon, he could do nothing. Not seeing what was to be seized, he spoke thus: 123. Siddhattha, why are you on my seat? Rise from the seat, or I will cleave your heart. 124. Seeing his young son playing at his feet, the Father looked at that Māra, full of compassion and kindness. 125. Then the Sage, with an unshakeable voice, uttered a lion's roar: "This scoundrel does not know my own state of servitude." 126. "By whatever deed he was born in a noble divine city, not knowing his own destiny, he thinks himself the chief of the world." 127. "The good done by beings in the infinite world-systems, does not equal a sixteenth part of even one of my perfections." 128. "Having become a rabbit, an animal, seeing a beggar approach, I cooked my own flesh to give it into the fire." 129. "Thus, in countless ages, I performed difficult deeds. Who else would do so, if not mad, if not sentient?" 130. "This body, perfected by such infinite merits, not knowing it as it truly is, he thinks, 'You are a man.'" 131. "I am not a man, not a superman, not Brahmā, nor a deity. I have come here to show the world aging and death." 132. "Untainted by the world, I am the infinite victor, born. Having become the Buddha at the Bodhi tree, I ferry many people across." 133. "Seeing the army all around, Māra with his mount, I go forth to battle; do not move me from my place." 134. "That army which the world, with its gods, cannot overcome, I go against it with wisdom, like a raw pot against a stone." 135. "Wishing, I wander here and there in a mustard seed's womb. Wishing, I cover the world-system with my own being." 136. "To take all these and crush them in an instant, I have the strength and power, but taking life is not fitting." 137. "What use are weapons and power against this boil-like growth? Indeed, even conversation with that evil one is not proper for me." 138. "For my state of sitting, what need is there for another?" now, This earth is a witness, shaken and crushed by the gift. 139. Having said this, he touched the earth with his right hand, Then the earth quaked, and a great roar arose. 140. With the roar of the earth, a thunderbolt burst, roaring in the sky, In the midst of that, Māra, with his retinue, went, terrified. 141. Like ashes stirred by a great wind, he was scattered, A great roar arose: "Siddhattha's victory!" Verses Illuminating the Full Enlightenment 142. The moon goes forth, like a silver disk in the sky, The sun, with a thousand rays, follows from the west. 143. In the middle, under the Bodhi tree canopy, on the unconquered seat, Seated on the seat, the sage contemplates the Dhamma. 144. Sakka, at that moment, blowing a conch, rushes forth, Brahmā holds a three-yojana umbrella over the sage's head. 145. Tusita and Suyāma hold a jeweled fan and a yak-tail whisk, Other deities hold various auspicious articles. 146. Thus, in ten thousand (worlds), Sakka, Brahmā, and the deities, Blowing conches and so on, filled the cosmos. 147. Some deities stand, holding auspicious things, Holding garlands of flags, and also full water-pots, and so on. 148. There they dance, sing, shout, and play instruments, The gods in ten thousand (worlds), pleased, delighted, and joyful. 149. "We shall taste the nectar of the Dhamma from him, And see the wondrous sight, the taste of the nectar of the eyes." 150. "He liberates from the wilderness of birth and death, from the dart of sorrow and lamentation, From the snare of desires, by teaching the deathless state." 151. Thus, honored by the delighted gods, the bull among men, Not thinking of any honor, but thinking of the supreme Dhamma. 152. The Accomplished One, the Holy One, Siddhattha, the unconquered, In the charming cosmos, with its walls of rock and stone. 153. Under the canopy of the sky, studded with starry jewels, with the moon as a lamp, With the light of precious gems, honored with garlands and perfumes. 154. Resounding with divine festival drums, with auspicious songs, In the excellent palace of the cosmos, on the great ground of the Bodhi-maṇḍa. 155. The Bodhi tree On the unjewelled couch, under the unconquered parasol, Seated in the first watch, he recollected his former births. 156. The non-arising of name and form was clearly seen by him here, And by him, the view of a permanent self was entirely abandoned. 157. Then, in the second watch, he recollected the arising of beings, And by him, the origin from kamma and defilements was clearly seen. 158. The knowledge called "Dispelling of Doubt" he attained, By which the sixteen kinds of doubt were entirely abandoned. 159. Then, in the third watch, the sage immersed his knowledge in the twelve-linked dependent origination, completely. 160. By way of ignorance, in direct order, and by way of old age, in reverse order, Contemplating as it truly is, he attained knowledge and vision. 161. Even with a hundred crores of aeons, in immeasurable births, Destroying greed repeatedly with complete giving. 162. With virtue, patience, and loving-kindness, he restrained the defilement of anger, And with wisdom, he cut off delusion and also wrong views. 163. By serving teachers and so on, he dispelled doubt, Dispelling conceit and restlessness by honouring elders in the family. 164. Repeatedly destroying sensual desire with renunciation, Falsehood with truth, and laziness with energy. 165. Thus, dispelling each defilement with giving and so on, How could great wisdom, well-developed, not attain peace? 166. Having performed extremely difficult acts of giving and so on before, He desired nothing of worldly prosperity, but the supreme enlightenment. 167. From the time of his aspiration, the merit accumulated and the wish made, Now gives the attainment of enlightenment in one place, without doubt. 168. Then, contemplating all formations as impermanent, suffering, and non-self, In direct order, he attained Nibbāna. 169. Burning away the defilements with their latent tendencies, even slightly, Pure, by the attainment of Arahantship, he became the Buddha at the Bodhi tree. 170. Having attained liberation, the supreme white parasol, He uttered an exclamation of joy with a surge of delight; Having vanquished Māra, the host of enemies overcome, He became the sole sun in the three Buddha-fields. 171. Such was the supreme King of Kings, The supreme Dhamma King, holder of the three parasols; The great thousand and also the world-system, Able to make known with his voice. 172. The Buddha, in the world, in the light and darkness, A being born, who is not mad; The pure Buddha, who has crossed the flood, Faithful and wise, who would not revere him? 173. Divided, abandoned, a breeze, a dwelling,