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Peaceful, excellent, subtle, very difficult to see, Hidden, beyond the reach of thought, inconceivable, With various aspects, that Yamaka, well-restrained, The voice of Dhamma, he contemplated without defect. 17. Full of waves of various aspects, Adorned with the gems of interpretable and definitive meaning, With hundreds of whirlpools of other doctrines, Filled with the flood of sections of the true Dhamma. 18. The Teacher, with the tide of twenty-four conditions, The vast city of limited extent, How did he churn the profound ocean of the Patthana? With detached wisdom, the sage, the cause-condition, Thus the matrix was raised, worthy of honor, The unstated, the definitive, the expanded, Knowable, twenty-fourfold, very difficult to understand. Relying on the twenty-twofold triad, The root of the Paṭṭhāna, mantra-essence, name-form, Relying completely on the dyad, The root of the Paṭṭhāna, mantra-essence, name-form. Twenty-two triads, the matrix, the dyad, Inserting, the Paṭṭhāna-knower, dyad-triad, Twenty-two triads, a hundred dyads, Inserting, this Paṭṭhāna, triad-dyad. Having made in the triads, the triad, twenty-two, The root of the Paṭṭhāna, triad-triad, Having made in the dyads, a hundred dyads, The root of the Paṭṭhāna, dyad-dyad. Thus in direct order, generating, inserting, Six in the converse order, also inserting, Thus inserting, direct order, converse order, And also six, converse order, direct order. The profound Paṭṭhāna, the great ocean, thus, Stirring, comprehending with the wisdom-mountain, Comprehending that, with all things, the skin's Hue was serene, the blood became clear. In that moment, the four color elements Stood in place, eighty cubits, Apart from the power of determination, from the body Six-hued rays emanated, continuously issuing forth. Sevāla, Kālindī river, Indra's consort, Nilambarī, blue lotus-hued radiance, Hair, eyes, beard, issuing forth greatly, Blue light adorned all directions. By their power, all directions were beautiful, As if covered with blue blankets, They, filling the universe, Flowed, like powdered blue sapphires. Completely the world, with yellow orpiment, saffron, Mixed with golden essence, Anointing, as if, yellow rays That issued forth, like molten gold. By their power, Mount Meru Was dissolved, as water in the great ocean, As if conceived, the eight directional elephants became Shining with refined gold ornaments. Like pouring lac juice, Without Like powdered pigment scattered, Evening's splendor, crimson rays, Emerged and flowed, like fresh blood mingled; 31. By their power, the earth, a woman fair, Seemed plunged in the northern sea, As if all things in the triple world Were crafted from lotus-hues so bright; 32. Like jasmine, fragrant moonbeams, Camphor, milk-ocean's whitest waves, Teeth and tusks, so widely spread, With dazzling rays, made white the realms; 33. By their power, the earth became Like a bride adorned in white attire, Those streams, with milk-like flow so fair, Ran forth, like the Buddha's glory's light; 34. All directions, all the world's domains, As if smeared with madder's paste, From every side, madder-hues emerged, And flowed, like powdered coral bright; 35. With five hues, from blue and other ores, With flowers, gems of seven kinds, As if filling all with radiant light, They came and graced the entire world; 36. Those rays pervaded earth's expanse, The water that sustains, the air, Below, to Ajaṭā's sky, above, They seized the world, across, without end; 37. God-trees, gardens, mansions' ornaments, Moon, constellations, gods above, By their mere forms, they could be known, Those rays that spread, even today, endure; 38. From there, approaching the dense, dark-leaved Banyan's branch, called Ajapāla's name, At its root, seated, supreme bliss Of freedom tasting, the Teacher dwelt a week; 39. Descending then, from his abode, Giving, virtues, perfections, becoming, being, "By uncommon wisdom's power, This I am, not I," he pondered thus; 40. Awaiting opportunity, for so long, A stain upon the stainless one, Sorrowful, he stood upon the ground, Drawing sixteen lines, with face downcast; 41. "Why is he not seen now? Where has he gone?" Looking about, distressed and sad, With sorrow, drawing lines upon the ground, Seeing, he sat... Having gone there, the daughters of Vasavatti, Taṇhā, Aratī, and Ragā, quickly asked, "What is it, father? What is it, father? What are you pondering here? Who is your enemy? By whom have you been defeated?" "The son of King Suddhodana, Having attained the state of perfect enlightenment, has smeared my face with soot. He has broken the bonds of Māra, Therefore, I lament," said the evil one. "Having brought him, like a maddened elephant, we will conquer him, Having bound him well with the snares of lust and the like. We will show you, father, see our power. Do not grieve, do not despair," said the daughters. Bearing the essence of amorous warfare, descending, Holding the bow of eyebrows as their only weapon, Having drawn the arrows of sidelong glances, yet unable to release them, To pierce the arrows of the enemy of Māra, the enemy of lust. With hair abundant, dark as the blue lotus, With a forehead adorned with a crescent moon, With eyes like blue lotuses, with swaying golden earrings, With ears adorned, with locks of hair shining like bees. With teeth like a row of jasmine blossoms entwined with fragrant vines, With lips red as tender leaves of the Butea flower, With a nose like a golden trumpet, the abode of the play of love, With a face pure as a lotus. With beautiful arms like lightning flashes, with swaying, With rows of swans hanging down from their breasts, With necks adorned with golden necklaces, With fingers tender as the shoots of the creeper of beauty. With a waist slender, barely there, With hips broad as the banks of a river of play, With a navel encircled by a line of hair, dark as the smoke of the fire of love, Like a creeper. With full thighs, with rows of toenails like buds, Those bodies, the stage for the play of love, Where the passionless Jina was, There came the daughters of Māra, intoxicated with the wine of lust. In the golden mirror of the face of Aṅgīrasa, Those beautiful women, with eyes like blue lotuses, were reflected. "To create a playful quarrel of love, This is the time, if you wish," they said. "We are your attendants, We have come here now, driven by the mind-born one. Is this the time for kissing your lotus faces? O best of enjoyments, what do you desire?" "O you who are like full water pots in the abode of asceticism, With hair standing on end, with a blue banner raised, A festival of lustful bathing..." Not your neck, Do these full breasts of mine entice you? 54. Not my lotus face, nor my lip's bright hue, Nor the swarm of my eyes, like bees in the sky, But only at us, O sage, do they rush, The arrows of Kāma? Where is your compassion? 55. You are young, lord, and I am a maiden, It is the season of spring, the forest delightful, A gentle breeze blows, why do you delay? Are you without passion, or merely passionless? 56. These divine clothes and ornaments, With shame, are they not loosening? And we, with passion, in passion's domain, Your mind remains firm, a marvel indeed! 57. Thus, with captivating and heart-winning words, Speaking in a divine and melodious voice, The daughters of Māra, tormented by desire, With various hopes, sought to entice the man. 58. Displaying a hundred forms each, In various guises of maidenly charm, "We will attend to your feet, O lord," They said, striving to win him over. 59. These verses, the great sage Sang in the Dhammapada, about those Whose charms were meant to break passion, "We could not tempt him," they said, and returned empty-handed to their father. 60. Then going to the foot of the tree Known as Mucalinda, abode of Mucalinda, Presented with a fragrant chamber of coils, He dwelt there for seven days, absorbed in supreme meditation. 61. At the foot of the Rājāyatana tree, Sitting cross-legged for seven days, Having gone forth from there, the breaker of the bonds of existence, The Teacher enjoyed the bliss of liberation. 62. The Teacher, dwelling alone, intent on the welfare of others, for seven weeks, Avoiding all usual routines of sustenance and various activities, Shining forth, fully experiencing the bliss of the path and fruit of meditation, Indra, lord of the gods, offered him a toothpick and water for cleansing his teeth, and myrobalan for medicine and safety. Thus, in the Jinavaṃsadīpa, composed by the ascetic named Medhānanda, which is the source of joy and delight for the hearts of all learned people, in the Santikanidāna, the fifteenth chapter is a detailed account of the Lord's activities during the seven weeks. Under the charming shade of the Rājāyatana tree, Having washed his face, the Blessed One sat there, Two merchant brothers from their own country, Going to the middle country, that place was mid-way; 2. Seeing the Buddha with unparalleled glory, stirred by faith, Having prepared honey-sweetened barley flour and honey cakes, "Venerable Sir, please partake, accepting our alms," Thus speaking, those two people stood with joined palms; 3. "All Buddhas do not accept in their cupped hands," Thinking, "In what should I accept?" the Blessed One, Remembering the custom, four stone bowls of proper size, Were offered by the four great kings, Kuvera and others; 4. Making them one, those four bowls he determined, Having eaten the food, the world's guide gave thanks, "To the Buddha, Dhamma, I go for refuge," those two merchants, Became the first lay disciples in the world with two words; 5. "Give something as a memento for us two," they requested, His hand adorned with a net of lines, like Rupindi's mansion, Touching his head, a play of sapphire jewel casket,