English
In the non-percipient, adamantine realm, for the three sense bases; There is arising in the realm of formlessness, The name only of the subtle sphere of neither perception nor non-perception. 17. Thus, in the triple existence, they become that, that— Due to contact, the source of existence is the sense sphere, Just as, according to action, existence conforms To the triple existence, the six contacts, and the feelings born of them. 18. In the various existences and states of being, that, that Is the cause of clinging to the tangled thicket, Again, a firm grasp on both existences, Becomes, by its nature, the cause of rebirth in existence. 19. This is the origin of the triple existence and rebirth, It becomes the cause of suffering, such as old age and death, And of all afflictions, calamities, and defilements, Ignorance is the cause of arising. 20. Whoever, through firm clinging, Engages in good or bad conduct, Here, the action that leads to a good or bad destination Is called the karma-producing existence, according to the doctrine of karma. 21. The various accumulated energies of karma Are called the existence of rebirth, the five aggregates, Their origin is called birth, and their Decay and decline are called old age. 22. May a clear understanding be made Of the interconnected and profound dependent origination, Which stands connected by a chain of cause and effect, By those whose minds are established in the Dhamma, and whose intellects are sharp. 23. Here, indeed, are four summaries: One is past existence, ignorance, and karma, One is present existence, consciousness, name and form, The six sense spheres, the six contacts, and the six feelings. 24. And one is future existence, clinging, Birth, old age, and death in the future, Thus, the arising of causes and effects Is a fourfold summary, truly. 25. Here, just as the five past causes Are ignorance and karma, with delight and clinging to existence, Just so, now, along with ignorance and karma, Delight and clinging to existence are the causes. 26. What is this, that the five effects do not become? These are the five beginningless conditions of rebirth, And in the future, just so, the five effects become, Birth, old age, death, and the five conditions. 27. Between one existence and rebirth, There is one who delights in feeling, Just so, the mind, consciousness, and name, Thus are the connections of the wheel of existence. 28. Clear, exceedingly wise, fearless, With perfect turning, three connections, threefold, That is understood by wisdom, the element of the Dhamma, Established in mind, fourfold gathering, twofold root; 29. Destroying, scattering the three worlds, The entire spoke affixed to the wheel of becoming's chariot, Thus, by the wise, of the Blessed One, is sung, On earth, renowned, the praise of Arahant; 30. When the Blessed One arose, with great power, The world with gods greatly revered his greatness, Then they revered him, even like Mount Meru, With a garland of jewels and gems, even Sahampati; 31. Many gods, demons, and men, according to their strength, Revered him, even Anāthapiṇḍika, the provider, The householder, and Visākhā, the female lay disciple, With their retinues, King Bimbisāra of Kosala; 32. When the Blessed One was fully extinguished, Asoka, The lord of the earth, the wheel-turning monarch of the island, Having abandoned the unequaled ten powers, Revered ninety-six koṭis; 33. Having abandoned countless wealth, Here, having built a jeweled relic shrine, The Dhātu-body of the refuge of gods and men, King Duṭṭhagāminī also honored; 34. They worshiped the ten powers, With methods of worship, honoring, and reverence, Thus, for the world, worthy of reverence, robes and other Four kinds of requisites, special offerings; 35. An ocean of virtues, worthy of offerings, Worthy of gifts, presents, and secrets, Thus, by poets, of the Blessed One, is praised, On earth, renowned, the praise of Arahant; 36. Here, greedy for excessive improper conduct, Ascetics, Brahmins, proud of their distinctions, In secret, desiring fame, unwholesome deeds, Do they not accumulate them, fearing disgrace? 37. Not even a little evil is done, In secret, one fears evil even in secret, Thus, of the Blessed One, free from secrets, On earth, renowned, the praise of Arahant; 38. Those whose passion, hatred, and delusion are not subdued, Whose body, mind, and wisdom are not firmly cultivated, Who have failed in the Noble Path, Those inferior men are practitioners of ignoble Dhamma; 39. Well-grasped, the banner of the Well-gone, the Arahant, Following the Conqueror, even near the best, Thus, of the Blessed One, becoming far away, His fame as an Arahant is known throughout the world. 40. Thus, he attained a state not far off, The Sage, by persons devoid of faults, Thus, the Teacher, truthful in every way, His fame as an Arahant is known throughout the world. 41. He has dispelled all defilements, His body, mind, and wisdom are constantly well-developed, He perfectly fulfills the Noble Path, A wise one who abandons the ignoble path. 42. Even if they live hundreds of leagues away, If they dwell far from the Buddha, Thus, he is not so far away, His fame as an Arahant is known throughout the world. 43. Thus, he attained a state not far off, The Sage, even for such good people, Thus, of the Blessed One, the end of existence, His fame as an Arahant is known throughout the world. 44. He is free from evil deeds that wise people avoid, They speak falsely, causing harm to others, Thus, the Blessed One has no secrets, His fame as an Arahant is known throughout the world. 45. He is free from blame by the noble ones, And by the most ordinary people, Thus, the Blessed One has no such thing, His fame as an Arahant is known throughout the world. 46. Moreover, the Blessed One never, Has anything to be blamed or avoided, Thus, the Blessed One has no secrets, His fame as an Arahant is known throughout the world. 47. Going is called Araha, He has no secret wandering in the three realms, Thus, the Blessed One has gone beyond, His fame as an Arahant is known throughout the world. 48. He has unsurpassed virtue, concentration, and wisdom, He has attained supreme liberation and knowledge of liberation, He is a vessel of incomparable qualities, without craving, Unequaled, without equal, unsurpassed. 49. He is endowed with the strength of wholesome deeds, He is praised for his various qualities, Thus, the Blessed One is praised, His fame as an Arahant is known throughout the world. 50. For this and other reasons, The Blessed One, Gotama, the banner of the clan, The sound of his fame as an Arahant, Spreads like oil over the seven worlds. Thus ends the heart-gladdening poem for all wise people, composed by the monk named Medhānanda. In the Jinavaṃsadīpa, on the occasion of the giving, near the beginning, a discourse revealing the meaning of the Blessed One's title, Arahant, is the nineteenth chapter. 1. Rightly, by himself, all the truths, directly, by the power of wisdom from Buddhahood, "Rightly Awakened One" thus arose, a sound throughout the world. 2. Whatever things should be fully known, whatever things should be understood, whatever things should be developed, whatever things should be realized, Rightly, by himself, he awakened; therefore, Buddha, "Rightly Awakened One" he was known in the world. 3. There, to be fully known are the four noble truths, suffering is the truth, things to be understood, the path is to be developed, cessation, the truth, is truly the thing to be realized. 4. In the realm of craving, things that arise, the path is the slayer, things to be abandoned, together with birth and other sufferings, the five aggregates of attachment are the truth of suffering. 5. This craving, with its divisions of sensual craving, is the cause of suffering, the second truth, where there is no bondage, cessation, the truth, and the abandonment of craving is attained. 6. Right view and the other eightfold path factors, lead to Nibbāna, the truth of the path, because of his own awakening to these truths, "Rightly Awakened One" he was known in the world. 7. Like a wheel, this is suffering, its arising cause, craving, its cessation, the absence of craving, the path is the means to awakening, wisdom, thus, each word having been extracted, 8. Having placed them in the truths, he who connects the truths, who sees the truth, is the Buddha, Rightly, by himself, with sharp wisdom he awakened, "Rightly Awakened One" he was known in the world. 9. The six sense doors and the six objects, the six consciousnesses and the six kinds of discriminations, the six perceptions and the six volitions, the six contacts and the thoughts, etc. 10. Thus, the six kinds of craving, etc., by the collection of craving bodies, Rightly, by himself, he awakened to the truths, therefore, "Rightly Awakened One" he was known in the world. 11. The five aggregates and the eighteen elements, Because he rightly awakened himself to the twelve, beginning with the eye, he is self-existent. Therefore, he is renowned in the world as the Perfectly Enlightened One. Of the four form absorptions, and of the formless absorptions, and of the ten recollections, of the nine foundations of mindfulness, of loving-kindness, compassion, sympathetic joy, equanimity, and foulness; Because of his Buddhahood, by applying the limbs of ignorance, etc., to the truths in the cycle of existence, he is rightly and independently enlightened with detached knowledge. Therefore, he is renowned in the world as the Perfectly Enlightened One. Present, future, and past phenomena, Nibbāna, and the entirety of conceptual phenomena, he himself understood, without another's instruction. Therefore, he is renowned in the world as the Perfectly Enlightened One.