English
Thus, in the Jinavaṃsadīpa, a treasure bestowing joy to the hearts of all poets, composed by the ascetic named Medhānanda, in the not-distant section, ends the tenth chapter, the lamp illuminating the great going forth. 1. In that grove adorned with trees stirred by gentle breezes, The ascetic, in the forest's depths, Having become like a forest deity, (Pabhāvati), Experienced divine joy, the joy of homelessness; () 2. King Seniya of Magadha, then, In which city he dwelt, radiant as a celestial city, To enter that Rājagaha, He traversed the road, exceeding thirty yojanas; () 3. With auspicious marks on his feet, well-restrained, He spent that day shortening the long journey, He entered Rājagaha, the best of cities, the abode of prosperity. He, the elephant-king tamer, went; 4. Encircled by a halo like Indra's nectar, great, Like a jewel mountain moving on the road, Adorned with the thirty-two marks, great, Hero, treasure of austerity, seeing only a yoke's length; 5. Awakening the lotus-like minds of the wise, Calling the eye-birds of travelers, Astonishing the gods with his own splendor, In that city he walked, seeking alms in order; 6. As Gotama went for alms, with the sight of his form Engaging all the people, That city, agitated by the hosts of gods and demons, Became like the city of the demons for Purindada; 7. As the excellent man walked, his form Shining like a rainbow of thirty-two marks in the sky, The eye-birds of the world, though circling, Could not reach the end; 8. Anklets jingling, hands and neck adorned with jewels, Arms radiant with bracelets, full of splendor, The beautiful women, to see his supreme beauty, Rushed forth, surpassing the quarrelsome swan-maidens; 9. As the women approached, as if to honor him, With unblinking lotus-eyes to his form-Indra, Their hair disheveled, jasmine garlands on their arms, They rushed, their full breasts pressed by necklaces; 10. Some women, panting, with sweat-kissed Lotus faces, their silken garments loosened, Rushing to see the ascetic on the path, What comparisons could be made? 11. With jeweled lattice windows opened, Faces like lotus blossoms revealed by the women, To see him in the houses of the wealthy, at that moment, They brought the splendor of a Mandakini lake; 12. With beautiful children fallen from their laps, Their hearts captivated by his form, the city women, Seeing him with a staff in the hand of a traveler, Did they not surpass the adornment of heaven? 13. Some people, eager to see the ascetic's form, Spoke with their own wit, "He has arrived, the face like the natural lord of night, Awakening the water lilies of women's minds;" 14. Hearing that, others, skilled in all the arts, Said, "You do not see the moon in the sky, The image marked with a deer then;" 15. Thinking of the lotus-like smiles, To kiss the lotus faces of the city women; Verocana came here disguised, Thus spoke those who act without reflection. 16. Hearing that, in the expanse of the sky, now, You do not see Verocana's magic, Fierce heat, a steady halo, lotus- Handed, others spoke with thundering voices. 17. On the surface of the lofty jeweled palace, Deceived by the abundance of divine jewels, Thinking, "This is the city of Amaravati," Sakka walks, truly refuting their claims. 18. For Sakka, desiring victory over the Danavas, A sharp thunderbolt weapon is seen in his hand, A thousand eyes are also present, "He is not like that," said his opponents. 19. That one, known as Salavati, beautiful, Urged by her, Girija was conquered, "Like Mount Kelasa, white and pure, This is Vaja," said Issara. 20. "Do you not see what belongs to Paramesvara? Nakedness, lying down like an animal, A skull in his hand, ashes on his chest," Thus spoke the others, declaring. 21. Seeing this, the ocean of milk, the city's support, Doubting his own beauty, Wearing a yellow robe, walking swiftly, They formed the opinion, "This is Narayana." 22. Narayana, with a blue-lotus colored body, Angry, reclining on a serpent, worshiped by Indira, With a discus weapon, a raised hand, very short, Others, skilled in refuting their claims. 23. The three Vedas, in the mouths of wise people, Being recited, Saraswati resides in the face, Overcome with doubt, the matted-haired Brahma, "He is searching for her," they declared loudly. 24. Hearing that, the lotus-born one always, Holds a blessed book in his hand, Four lotus faces are seen, "This man is going, but he is not like that." 25. "The son of Suddhodana, lord of the earth, Will become a Buddha," said the Veda experts, Kondañña and other Brahmins then, Prophesied, why speak much? 26. Longing for his own existence. O you of great wisdom, It is known he left on the seventh day, With cupped hands, he receives alms in his bowl. Why do you not drink that nectar as you please? 27. The marks of a great man, as described in the Vedas, Are present on the body of the ascetic as he walks. Are you blind, devoid of the sight of form? Why do you also seek to deny the sight of form? 28. Having renounced wealth from a great family, With a pure mind, well-clad in robes and bowl, Having gone forth, unattached to the three realms, He now wanders for alms, gracefully from house to house. 29. The excellent son of King Suddhodana, He is adorned with a hundred shining marks of merit, Engaged by the power of skillful means for enlightenment, He is indeed the ascetic Gotama, without doubt. 30. Having seen the ascetic honored greatly, Those men who put forth their own arguments, After the removal of the bonds of those debates, Thus spoke the wise men, as it truly was. 31. Messengers then, with hands respectfully folded, Brought the king news of this wondrous event. The king saw him walking gracefully, Seeking alms, like a noble lion in a cage. 32. Is it a Nāga? He makes his first immersion. Is it a Yakkha? He makes no show of strength. Is it a Deva? He paces the sky. Is it a man? If he has regained his mind. 33. The king of Magadha, instructed by the messenger thus, To discern the nature of the desireless one, Sent men who followed his path and approached, Together with the great and excellent ascetic to Pandava. 34. Having washed his lotus-like face in each family, The mixed food brought by begging, Having received it, disdaining, he sat In the shade of Pandava mountain, to eat. 35. In that meal, like vomit for a dog, again and again, The wise one, with mindfulness, put it into his stomach. The inner organs seemed like outer things, Such was his control, mindful and fully aware. 36. Having seen him gone forth, well-clad in robes and bowl, Having abandoned delight in royal food, "Siddhattha, you did not come here by yourself. Admonishing yourself, partake of the food." 37. With heart urged by messengers, the compassionate one, That Magadha king then entered, Where was Paṇḍava mountain, the auspicious vehicle, Ascending, with eyes eager for the sight's flavor; Knowing Vasi to be born of the Sakya clan, The king, pleased, on the noble, noble path, "Do not do such a difficult, harsh thing, friend," With kingship, he entreated that best of men; "What is kingship to you, with its four oceans as boundary, When you have abandoned your own kingdom and come to me? Having awakened to enlightenment, first in such mindfulness, Coming to me, you will conquer," he said to him; Having given his promise to the lord of the earth, Whose city was crowded with eye-jewel arches, With lotus feet placed in Dīghañjasa, He approached the ascetic Āḷāraka; Having reached Āḷāraka, the seeker of good, The passionless, greatly meditating one, "We wish now in your presence, To practice the Dhamma, I have come here," he said; Having heard that, the third immaterial, Vasi, Explained the meditation attained by himself, Quickly made him, a treasure of austerity, skillful, In the Dhamma, relying on his own teacher's method; "This Vasi will not explain to me, The Dhamma I have myself realized, with slight faith, Like a cowherd enjoying the five flavors of milk, Truly the fruit," he pondered; "Kālāma, how much happiness do you experience, From the meditation you have attained, tell me," Asked thus, he, thinking of nothing, The abode of nothingness, spoke of nothing; "Faith, mindfulness, energy, concentration, wisdom, Exist for me, just as for this ascetic," Thus thinking, not long after, with effort, Vasi attained the third immaterial meditation; "That which you dwell in, meditating, unattached, Comprehending, we now dwell," he said, Āḷāraka, the best of men, announced, "A gain, friend, well gained, friend;" "I know the teaching as you do, You know the teaching as I do, You are such as I may become, I am also such as you are." Let him be in any direction. 48. Come, friend, let both of us ascetics, Take charge of this group from here, Saying this, the one equal to the teacher, Made his disciple equal to himself; 49. This Dhamma is not for disenchantment, Nor for enlightenment, nor solely for peace, But for rebirth in the immaterial realm, Thus unadorned, he departed from there; 50. Knowing that he had passed away a long time ago, Remembering this, Rāmaputta, Having attained the hermitage, "I have come here, To practice the Dhamma attained by you," he said; 51. Knowing his teacher's view, the wise one, "Practice the Dhamma, my time is such," Saying this, Uddakavasi quickly taught, The ascetic in the path of the teaching; 52. "By faith, the teacher of his own doctrine, Truly brings the fruit of concentration," Thinking thus, the noble man, the immaterial, "Which jhāna do you master last?" he asked him; 53. Hearing that, Uddakavasi, with a peaceful mind, Thinking, "This is peaceful, this is supreme," Himself mastering the immaterial realm, Brought forth the fourth unshakable jhāna; 54. "The jewels of faith and other virtues,