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From the underlying tendencies of knowledge. 44. The Blessed One, having finished the meal, With a Dhamma talk that is fitting, The Kinsman of the Sun, dispelling the bonds, Awakens the lotus forest of their hearts. 45. Like Mount Harimeru, moving, Surrounded by a series of arrows, Entering, with a hundred meritorious marks, The Sage rises from the seat to the monastery. 46. In the excellent circular pavilion there, The Sage, on a great seat arranged, For a moment, waiting, sits down, For the monks, the completion of the meal. 47. Adorned with jewels and gold, as it were, The monks, wearing patched robes, Surround the leader of the ascetics, the chief of monks, Approaching him at that moment. 48. The time, to the one who knows the time, then, The excellent attendant announces, The elephant of the Conqueror, fragrant, Enters the fragrant Perfume Chamber, with fragrance. (The pre-meal duty) 49. Then, at the entrance of the Perfume Chamber, the Conqueror, Without dust, not even dust on his feet, Having washed his feet, placing them, Stood for a moment on the jeweled staircase. 50. Even the arising of a Conqueror is rare, The success of the attainment of a moment is rare, The arising among humans is rare, Even the hearing of the Conqueror's Dhamma is rare. 51. Becoming a recluse here is rare, The threefold Teaching, with diligence, The monks declared. He instructs, "Accomplish it," monks. 52. Some monks, having paid homage to the Blessed One, fulfilling the practice, then ask about the order of accomplishment in insight and so on. 53. The Sage gives in insight and so on to them, according to their disposition, receiving the Teacher's instruction like a garland of jewels from a treasure chest. 54. Having circumambulated the Conqueror, then with hands clasped in devotion, the ascetics enter each their own dwelling, of gentle and humble conduct. 55. To the foothills of mountains, caves, and other solitary places, striving diligently, they enter, and others to the abodes of gods, demons, serpents, and garudas. 56. Then, if he wishes, the Sage enters the Perfumed Chamber, desiring solitude, mindful on his right side, he takes his rest for the day. 57. His bodily weariness subsided, the Sage arises, having experienced samādhis for a moment, countless millions, he sees the world with the eye of a Buddha. 58. In serenity or insight, the burden being laid aside by the Thus-gone One, then, by psychic power, being attended, the compassionate one arises again. 59. Thus, the Blessed One, having instructed even five hundred disciples very quickly, awakening them like lotuses, he departs into the sky to his own monastery. 60. The stride of the Conqueror like a bull, the gait of the Conqueror like an elephant, the roar of the Conqueror like a lion, we perceive, we hear, not so. 61. Wherever the Conqueror dwells, there in the afternoon, with hands full of flowers, well-dressed and well-covered, very joyful people gather. 62. Then, having shown miracles, entering the excellent Dhamma pavilion, like the sun on Mount Yugandhara, the Conqueror sits on the seat. 63. With a voice like the sound of a karavika bird, sweet, noble in tone, pleasing to the ear, he proclaims the Four Noble Truths in due order, based on discourse. 64. Having received the Dhamma with respect, according to their own language and understanding, that assembly departs, circumambulating with their heads bowed. Having paid homage, (The After-Meal Duty) 66. He who shatters the pride of rogue elephants, Like a lion crushing false views, Then, having finished the Dharma-roar, The Sage rises from his seat. 65. Like a lotus, his excellent body, Pure, devoid of dust and stain, the Conqueror, As if wishing to bathe, Enters the bathing chamber. 67. By the bhikkhu attending him, With water carefully prepared, he anoints his body, Quelling the fatigue, again and again, Returning, he puts on his robe. 68. Well-seated in his own hermitage, On the prepared seat in the enclosure, He experiences for a moment, Though fully liberated, the bliss of liberation. 69. Attendants and those waiting upon him, Having emerged from here and there, With revered hands, flower clusters, Surround the leader of the three worlds. 70. The method of fulfilling practice, They ask questions, too, The ascetics, each one, Request to hear the Dharma-talk from the Conqueror. 71. The Blessed One, moved by compassion, Knowing their intention with his wisdom, Accomplishing the highest good, Passes the first watch of the night. (The First Watch Duty) 72. The Blessed One, the one with endless vision, Upon the heads of those good bhikkhus, Having paid homage, from their own realms, Gaining opportunity, gods and asuras, 73. Approaching the hermitage courtyard, Making a variegated hue, The collection of rays from jeweled crests, Kissing the glory of the Blessed One, 74. Nails, hairs, finger-tips, The lotus-pair of feet, having paid homage, They ask even four-syllable, Excellent questions, endless, profound. 75. The unsurpassed Siva, the speaker, The Sage answers their questions, Then, having dispelled doubt and uncertainty, They rejoice and praise him. 76. With the light of his own Dharma-lamp, Destroying the darkness of delusion in beings, Thus, the Sage, having done his duty, Spends the middle watch of the night. (The Middle Watch Duty) 77. Having overcome bodily weariness, With duties done by means of postures, Then, by walking meditation, in the last Pa The sage passes the first part of the night. 78. With limbs fragrant Wafted by winds blowing against and with, Bright with the light of jewel lamps, The Well-gone One approaches the Perfume Chamber. 79. Spreading out upon the couch An image resembling his own form, The Lion lies down, Mindful and fully aware in the second watch. 80. With passions stilled, perfected, The Blessed One, destroyer of existence, Sits firmly, awakened, And enters the great compassion meditation on the seat. 81. If in former lives beings Have done meritorious deeds, Like lotuses ready to open To the sun's rays, fit for awakening, 82. Moved by compassion, then, The sage with a mind cooled by compassion, Surveys with the Buddha-eye Those on earth with the potential for the path and its fruits. 83. Thus the Victor passes the last watch, The third part of the night, Doing the duties done in the first, One who has done what needs to be done, with inconceivable qualities. (The duties of the last watch) 84. Beings find measure in the Buddha's form, Beings find measure in the Buddha's voice, Beings find measure in the Buddha's nature, Beings find measure in the Buddha's Dhamma. Thus ends the eighteenth chapter, the section on the five daily duties of the Buddha, in the Jinavamsadipa, a source of joy for the hearts of all wise people, composed by the wise monk named Medhananda, in the section on origins. 1. In the womb of the boundless world, The creeper of fame, rooted in good conduct, has grown, With the cluster of nine qualities as its support, The Blessed One shines like a flowering branch. 2. With a very clear mind, with its tendencies, And freed from all defilements, Thus the wise sing of the Blessed One, "Arahant" is the widely known title. 3. Having taken up the sharp sword of path-knowledge, The noble-minded one cut off the enemies of evil conduct, Thus the Blessed One, with enemies slain, "Arahant" is the widely known title. 4. The chariot of the three realms, fitted with ignorance, The axle of craving, the source of suffering, The accumulation of varied and accumulated actions, The wheel rimmed with aging and death. 5. Unknown is the limit, the boundary of time, Wandered is this wheel of existence, Firmly with heroic steps on the Bodhi-ground, On the pure, virtuous earth he stood; 6. Striking, destroying, with pure faith, With lotus-like hands on the whetstone of samādhi, Sharply, unequaled, he strikes, Wielding the axe of knowledge that destroys karma; 7. Destroying the illusion of the chariot of existence, Ascending the path-chariot to the city of bliss, Thus of the Blessed One, the destroyer, The fame of "Arahant" is known throughout the world; 8. Unknown is the limit of the circle of suffering, And the wheel of existence is called ignorance, Therein, placed as the hub, the root cause, Is aging and death, the outer rim; 9. Joined in between, as spokes, Are the ten remaining dhammas, beginning with formations, Ignorance is the non-knowing of beings, In the arising of suffering, in the path of cessation; 10. Threefold is ignorance, Covering the true nature of the four truths, Not truly discerning the mind, In various ways, it is the cause of existence in the three realms; 11. Each and every rebirth-consciousness cause, Twofold, is conditioned karma itself in the realm of desire, Meritorious thought, going to the realm of form and formless, Is the cause of rebirth in both; 12. Meritorious and unmeritorious, divided threefold, Accumulated from the previous existence, according to its nature, Is there anything after rebirth? It is the cause of the fruition-consciousness that continues the three existences; 13. The fruits of the realm of desire and form, which are of the nature of arising, When there is rebirth, they come into being, Each and every cause of name and form, In accordance with various causes; 14. Likewise, the four formless fruits, Each and every condition for name, Accumulated mind, in the non-percipient beings, Is there anything on earth that is only the cause of matter? 15. Both of these, even from non-fruition consciousness, Arise in accordance with the three existences, In the happy and unhappy destinations, in the realm of desire, Name and form are the basis for the six sense bases; 16. Name and form are the basis,