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They filled the sky with broken sounds. 13. The lotus pond, then, by the moon's Hundred hands of nectar-like rays, Holding the beauty of a smiling flower, greatly Adorned the inner chamber of the world's temple. 14. The moon, with its deer-like darkness-removing ray, Immediately dispelled with its own hand, The thick mass of darkness, born from the eyes Of the whole world, like the sun. 15. With perfect pāramitā, with boundless intention, With mindfulness supreme, of the nine recollections, With heightened, surpassing concentration, He remembered past births, existences in three realms. 16. The arising of wisdom-based jhāna, The succession of past aggregates, From the unequaled seat of victory, To the limit of Sumedha's existence. 17. In this existence, in the immediately preceding birth, He recalled the sequence of those aggregates, Three, four, five, six, seven, nine, eight, Ten, twenty, thirty births. 18. Easily remembering forty births, According to the arising of aggregates, here and there, Hundreds of existences. A hundred thousand times, Then ten hundred thousand, a million times more. 19. Countless species of world-destroying elephants, Countless species of revolving elephants, Countless world-destroying revolving ones, Countless species of qualities and sounds. 20. In the four wombs, the seven consciousness-stations, The three existences, the five destinies I wandered, A miserable burden-bearer was I indeed, Like an ox bearing a cart's burden. 21. Thus named was I here and there, Thus low and noble were my families, Thus beautiful and ugly was I, Thus rice, gruel, fruits, and alms I brought. 22. I experienced what was worthy of merit and demerit, Various pains, non-pain, and little pain, A hundred years of life, a thousand years of life I had, Thus remembering existence after existence. (Yamakabandhanaṃ) 23. Thus indeed, wise Sumedha, Remembered countless past births, Backwards and forwards, From then until this third existence. 24. Again, from there, having passed away from that existence, I was reborn in an uninterrupted birth, There in the Tusita heaven, I was exceedingly radiant, named Contented. 25. Equal to the host of Tusita gods, Possessing the beauty of supreme form, I partook of the sweetest nectar, I experienced happiness within the range of the senses. 26. Four thousand human years I lived, In the Tusita heaven, The host of gods requested with lotus-like hands, Having accepted, I passed away from that existence. 27. In the womb of Queen Jananī, Like a relic of the Sugata in a jeweled shrine, In the solar race, I took rebirth, Relating to my father, the king. 28. Thus indeed, form and formless, without beginning, Change and continue, nothing else, With twenty faculties, until the seat of wisdom, The darkness of delusion is dispelled, wise one. (Yamakabandhanaṃ;) 29. By the force of the connection of passing away and rebirth, A continuous series of elements, subject to influence, Proceeds like the flame of a burning lamp, There is no agent, no perceiver of individuality. 30. The continuity of former aggregates in various ways, Thus explaining, wrong views are dispelled, The self is gone. This is called the purification of view, having twenty objects. 31. Like the sun's presence to the mindful, Like a cart track, this recollection, In former births, it does not displease, Like an arrow to a target, a skilled archer. 32. In cessation, in cessation, understanding, The learned one, the past, the past, to comprehend, In the risen, in the risen, lotuses, The water lilies, the lotuses, adorned. (Yamakabandhanaṃ;) 33. Delightful moonbeam-anointing, Lotus grove-blossoming, delighting, Midnight hour-sporting, What virtue-treasure did she illuminate? 34. Dense, dark blue, vast forest, Swarming with fire-shining insect hordes, Night's queen, abounding in flowers, Embraced the beauty of scattered hair. 35. As if delighting in that offering, the water lily, With her creeper-arm, fearful of dawn, Brought forth the charm of a container filled with parched grain, A forest of blooming kerava flowers. 36. To the one sun of the three worlds, the divider of light, When the other lamps had gone, the lake-women, Even though an opportunity was made by the night, Did they attend with wondrous wifely devotion? 37. They shone exceedingly in the world, indeed, Spread out on the sun's path, the scattered stars, Unblinking, with great majesty, Like burning lamp flames on the earth. 38. Like the presence of a fish-bannered Cupid, In the midst of the moon's rays, Night always tore apart the heart, A forest of kerava and keravaka flowers, full of love. (Yamakabandhanaṃ) 39. Then, the distinction between existence and non-existence views, The splitting of doubt, delusion, and darkness, The knowledge of passing away and rebirth, How did he obtain the divine eye? 40. Born of the power of wholesome deeds, Even subtle, difficult-to-reach objects, The unblinking, clear eye, Like a drop of blood in a mass of sesame flowers. 41. Thus, with an eye like ambrosia, For the sake of purifying wrong views, He destroyed the defilements of pride, With an eye that was not human. 42. Like an amalaka or badari fruit In the palm of the hand, So too, in the passing away and rebirth of beings, The Three He saw as he wished in the world; 43. Tathāgatas do not become objects At the moment of death or rebirth, So the master of teachers, the commentator, Allows seeing in the vicinity; 44. In the Tathāgata devoid of defilements, In the Tathāgata who has removed what is excellent, In the Tathāgata who is not beautiful, He went to the good and bad destinies; 45. He saw rightly, upwards, downwards, and across, According to his wisdom and effort, The Tathāgata in the path of accumulated action, Risen from the fourth jhāna above; 46. These did evil in three ways, These did good in three ways, These are endowed with the fruit of the Noble Path, They are not ascetics, even with the last object; 47. The wicked, by denying virtues, Slandered, saying, "They have no virtues," But wise men, noble individuals, Praised them with virtues befitting them; 48. These are attached to false views, These are attached to supreme views, Attached to views, here and there, This populace is on the path of accumulated action; 49. He went to the four woeful states, He went to the good states, The mindful ascetic saw, Endowed with unblinking eyes; 50. Rightly, mindfully, with mindfulness, with the cause of action, Form and formless, future, great darkness of delusion, By wisdom, it went to destruction, sixteen kinds of doubt, That doubt was cleared, in the second watch, wisdom arose; Thus, in the Jinavaṃsadīpa, composed by the ascetic named Medhānanda, a giver of joy to the hearts of all poets, in the not-too-distant past, the thirteenth chapter, the lamp illuminating the arising of the knowledge of past lives and the divine eye, is completed. 1. In the moon, the lotus blooms, Like the water bird, she sees the western direction, The evening, with her beautiful face, the Jina, They worship in the western watch; 2. For a moment, the night, like a wife separated, The night-bride, with clouds as her soiled breasts, With eyes in the four directions, now She released. A fine spray of dewdrops; 3. With concentration, destroying defilements, The ordinary person removes their lingering traces, Like the moon, cleansing the world's blemishes with its rays, Not bearing any stain itself; 4. Scattered stars in the eastern sky, Dispelling the dense darkness, Night, like a woman, adorned with a radiant garland, The beauty of her dark, soft, new tresses; 5. With insight, purified within, The Buddha-seed, like the moon, free from sin, Whitening the sky with a mass of rays, Dispelled the darkness and its followers; 6. The cool Malayan breeze blew strongly, The sky-maidens released dewdrops, Night wandered, the moon's Ray-clusters kissing the earth; 7. In the stainless, unblemished, still, Gentle, lovely, pure state, In the concentrated mind, insight, Then, with the wisdom of destroying influxes, was applied; 8. Going to the middle of the twelve-factored cycle of existence, Gradually, even in reverse order, the wise one Determines that noble vision of knowledge, Which is called purification with confidence; 9. For a moment, he remembers the thousand-eyed one, The ten-hundred meanings as they truly are, Even of the Creator, whose lotus feet are adorned With the light of his toe-nails, illuminating the entire world; 10. Destroying the frost of all hindrances, Having attained all the jhānas born of concentration, Seeing the triple world like a myrobalan in his hand, Whose wisdom has come into the range of vision; 11. Unseen, unheard, known by oneself before, That unsurpassed noble vision of knowledge, Is attained by this Gotama-ascetic, Amazing, without the service of a teacher; 12. In life after life, with the power of perfected giving, He has untangled the bonds of greed, With the water of perfected morality, accompanied by loving-kindness and patience, He has extinguished the fire of aversion and the like; 13. In life after life, with the firm perfection of wisdom, He has destroyed all distorted views, From the time of the Buddha, through the service of teachers, Having questioned, he has destroyed the doubt of delusion; 14. In life after life, the wise one... With honoring the people, and so on, With reverence, salutation, and great respect, and so on, With methods of pleasing the people, he delighted, Suppressing pride and arrogance from his mind. 15. In life after life, delighting in prosperity, delighting in existence, Delighting in the battles of desire, delighting in women, Having renounced the household life, delighting in homelessness, He dispelled them, attaining joy through meditative absorption. 16. In life after life, devoted to the perfection of truth and vigor,