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Delighting in ever greater virtues, Abandoning the fourfold defilement of verbal misconduct, He purified and uplifted his own heart. 17. In life after life, with the perfection of wisdom well purified, Free from the stain of unwholesome thoughts, Gradually reaching maturity of the faculties, The wise one did not desire any other wealth of attainment. 18. In life after life, countless times for enlightenment, His heart stirred by compassion, he made a vow, Thereafter, the fourfold attainment of fruition Appeared continuously, like an uninterrupted stream. 19. In life after life, by the power of his own resolution, This wholesome deed, undertaken in three ways, Would it not accomplish the vision of noble wisdom? Undoubtedly, it is the domain of a unique individual. 20. As impermanent, due to arising and passing away, as suffering, Due to its inherent suffering and uncontrollability, and so on, As not-self, the wise one repeatedly Endeavored to examine the five aggregates with excellent wisdom. 21. Through the method of analyzing aggregates, In the twelvefold cycle of beginningless existence, Gradually, in the seven contemplations, That sprout of a conqueror directed his attention to its parts. 22. By repeatedly contemplating impermanence, he dispelled The perception of permanence in all conditioned things, By contemplating not-self and suffering, He abandoned the perception of happiness in conditioned things. 23. The wise one dispelled lust and delight In conditioned things, through detachment and disenchantment, Contemplating cessation and relinquishment, He saw the arising and passing away of all conditioned things. 24. For one contemplating and cultivating in two ways, Even all conditioned things, in name and form, From the cause, from the moment, from arising and passing away, Appeared in twenty-five twofold ways. 25. For the wise one, in this youthful insight, These ten for the one possessing insight... Defilements, Became bright with joy and firm resolve, Happy, without laziness, with equanimity; 26. Radiant, red, with perfect form, Emerged into endless world systems, Spread by the power of insight, With the color of molten gold; 27. This path does not have such radiance, Attached to defilements and objects of defilement, But for one who contemplates rise and fall, A path arises, leading to the ten defilements; 28. For the wise, young meditator, Who examines the right and wrong path, Sharp insight arises, The purification of knowledge of the right and wrong path is declared; 29. The best of men, having attained knowledge of the near shore, With understanding, abandoning above, By understanding, with the accomplishment of both purifications, Devoted to seeing the three truths, he began; 30. The characteristic of impermanence, then the characteristic of suffering, The characteristic of non-self in all conditioned things, He did not continuously observe according to reality, Hidden by continuity and postures; 31. Purifying his mind from rise and fall, Quickly, becoming very clear in the three characteristics, Engaged in the path of insight, He attained knowledge of fear in dissolution and so on; 32. Here, the nine contemplations above self-origination, The description of the nine qualities, The ninefold development of knowledge Is called purification by proper practice; 33. Immediately after destroying the darkness That covers the four truths, The wise one attained the stable, Nibbāna-experiencing Gotrabhu-mind, outside the lineage of the worldling; 34. The wise one, with praiseworthy Gotrabhu-mind, Uprooted the three defilements with their roots, And attained the first knowledge and vision, Free from bondage, bad destinies, and so on; 35. The fruit that follows immediately, the wise say, That fruit is also reflection, He attained it and again, for the second stage, He developed insight; 36. Having greatly dried up the mud of suffering in existence, Timeless, having thinned the three defilements, Then he attained the second fruit, With reviewing and insight. 37. Developing insight again himself, Destroying clinging, abolishing existence, He attained the fruit of reviewing insight, The unsurpassed third insight. 38. With steady mind on the three characteristics, Developing further on the fourth stage, Like an irresistible thunderbolt on a palm tree, Destroying the head of defilements, he wandered. 39. Having stopped all the illusions of the cycle of existence, Destroying countless latent tendencies, He attained the excellent insight with no other object, And also its fruit of reviewing. 40. Then the destruction of the āsavas, the supreme insight, Is called the attainment of Arahantship, Together with the fourteen kinds of Buddha-wisdom, The Victor attained the four kinds of analytical knowledge. 41. The six uncommon knowledges, the ten powers, The eighteen unique Buddha-qualities, The four kinds of confidence, with the power of psychic abilities, Were fulfilled together with his Arahantship. 42. Having directly known the knowable things himself, Having fully understood the understandable things himself, Having abandoned the things to be abandoned himself, He realized the path, fruit, and Nibbāna. 43. As far as the range of knowable things exists, So far exists the range of his knowledge, He attained the knowledge of omniscience, Together with Arahantship, he was the all-knowing Buddha. 44. Awakened from the great sleep of delusion by the path-knowledge, Shining with supreme enlightenment, The Sage, the Sun of the world, dispelled all doubts, He shone like a blue lotus in the temple of Indra. 45. With the rising of the good enlightenment, the eastern mountain, Together with the dawn, the Buddha-sun, He arose with his disciples to be trained, Their lotus-like minds awakened, the darkness dispelled. 46. A great light then appeared in the world, The earth trembled greatly, Beautiful stone seats and canopies Appeared in the thirty-two worlds. 47. Destroying the net of darkness in the world, Performing these four tasks, At that moment the radiant one arose, Like the sun in the Ādicca clan. 48. The earth was covered with showers of joy, The sky was filled with dense incense and flags, The entire world was a festival, A great auspicious dwelling, beautifully adorned. 49. Then the heads of the gods, Who had come to worship the lotus feet, Were bowed in reverence and folded hands, The empty space of the sky shone, With the terrifying brilliance of crest jewels. 50. The purification of the aggregate continuum is virtue, The Buddha is the pure stream of aggregates, Homage to the Buddha, the being, Whose knowledge, renunciation, and power are manifest. Thus, in the Jinavaṃsadīpa, composed by the monk named Medhānanda, A source of joy for the hearts of all poets, In the section on the distant past, The fourteenth chapter, describing the attainment of the Noble Path and Enlightenment by the Great Bodhisatta, is concluded. The section on the distant past in the Jinavaṃsadīpa is the second. 1. Because of the spotless, excellent act, Of giving heads, eyes, flesh, wives, and children, Having done what is difficult for a long time, He, the banner named Indavaṃsa, reflected; 2. Without rising from the throne, He sat there for seven days, The sage, with fulfilled intention and deep meditation, Attained perfect concentration in countless ways; 3. "He does not abandon this seat of victory, Whatever task there is to be done by him, Even now, some deity exists, Who has doubts," they thought; 4. Knowing their thoughts, from the seat, He rose into the sky for a moment, Displaying the Twin Miracle, He dispelled doubt and removed the dart of uncertainty; 5. "Relying on this banyan tree, I have attained the state of perfect enlightenment," thinking thus, Descending from the spotless place, Between the east and other directions; 6. For seven days, with eyes like beautiful lotuses, Sprinkling the essence of the five rays of light, Worshipping the seat of victory, the Bodhi tree, The unique world-seer, the Victor, stood; 7. Having gone from the place where he stood after the victory seat, To the east and west directions for seven days, The Victor, With lotus feet marked with wheel patterns, He paced on the jeweled promenade he had created. 8. Enlightened, between the north and west, In a jeweled mansion made by the gods with various gems, For seven weeks, the Sage Thoroughly contemplated the true Abhidhamma. 9. Like Kesava churning the ocean on Mount Mandara, He, seeing the fourfold nature of the aggregates of consciousness, The Sage, seated there, Churned the Dhamma Sangani, hard to see with knowledge. 10. The Vibhanga, beginning with the Khandha Vibhanga, Profound and in eighteen ways very difficult to understand, He, the breaker of Mara, then churned the ocean of Vibhanga With the wind of knowledge at the end of the aeon. 11. He, the Conqueror, knowing the emptiness of elements, The elements devoid of self and life, Then, expanding that excellent Various aspects, he defined the Dhatu Katha. 12. The six kinds of designations, such as aggregates, The well-divided matrix, With wisdom, the all-knowing Conqueror, then the Person- Designation, the foremost person churned. 13. The lion of debaters, descending from his own circle of debate, And rightly entering the circle of others' debate, Gathering the suttas in eight thousand ways, He summarized the beginning, the logical Mukhavada. 14. Though his own knowledge was being expanded, Infinite and boundless, supreme, Unreachable by logicians, by anyone, The Lord then contemplated the Kathavatthu. 15. Which, based on the root aggregates, is tenfold, According to the order of exposition and definition, From conclusion to doubt, it is analytical, With profound knowledge, like the ocean. 16.