English
"All that is knowable is his knowledge," where knowledge itself is in the realm of knowable phenomena, because there is no place where knowledge cannot reach. Therefore, he is renowned in the world as the Perfectly Enlightened One. Because he is rightly awakened by the path knowledge, together with the complete destruction of the latent tendencies of defilements, and the sleep of delusion. Therefore, he is renowned in the world as the Perfectly Enlightened One. The lord of beings, impelled by the perfections, conquered at the foot of the Bodhi tree, seated on the lotus posture, like a lotus that has attained splendor through union with the sun's rays, awakened by himself. Rightly, independently, without another, with the light of the supreme path, he awakened, being equal, having attained the splendor of omniscient knowledge. Therefore, he is renowned as the Perfectly Enlightened One. Thus, because he himself rightly awakened to all these phenomena, the sound "Perfectly Enlightened Buddha" arose in the world. Thus, in the Jinavaṃsadīpa, the giver of joy to the hearts of all wise people, composed by the monk named Medhānanda, in the near-cause section, the twentieth chapter, which is the explanation of the name designation of the Blessed One, is completed. That Blessed Gotama, such a beautiful sound of praise has arisen: "Indeed, the Blessed One is perfect in knowledge and conduct." Perfect in knowledge and conduct, a hero who shattered the mass of darkness of ignorance, how is that excellent fame and glory born of knowledge and conduct? For countless aeons dwelling in the aggregates, Like the Peyyāla section, with knowledge's course, As the lion's roar bursts forth, Quickly seizing its object. (1) 3. If an arrow, well-shot, by Sarabhanga the teacher, Released, misses its mark, So too, in past existences, He was unattached, not missing the mark. () 4. As desired, in various places, The aggregates, reckoned, arising mightily, The knowledge of past lives, Was uniquely his. () 5. The defilements of ignorance destroyed, the Victor, Endowed with the first of the three knowledges, Thus, like the sound of a struck bronze bowl, His fame spread. () 6. The arising and ceasing, in various forms, Of the base and the excellent, Beings passing according to their deeds, And forms beyond the range of the eye of faith; 7. With the uniquely his divine eye, With clear knowledge, And divine light, The passionless Victor knew. () 8. The Teacher, knowing the passing away and rebirth of beings, Endowed with the second of the three knowledges, Thus, like the sound of a golden bell, The sound of his fame spread. () 9. Suffering, the origin of suffering, its cessation, And the path leading to the cessation of suffering, The four noble truths, as they truly are, He, the Self-Awakened One, proclaimed with knowledge. () 10. And the taints, the origin of the taints, Their destruction, and the path to their destruction, All that the Self-Awakened One knew, By the power of knowledge, freed from taints. () 11. "Destroyed is birth, lived is the best life, Done is what was to be done," truly, "There is no more beyond," with infinite knowledge, He dwelt, having known by knowledge. () 12. The Self-Awakened One, for the destruction of all taints, Endowed with the third of the three knowledges, Thus, like a deep, resounding thunder, The sound of his fame spread. () 13. The fame-body, born of the Tathagata, Perfected with the three knowledges spoken of above, Shines in the minds of the virtuous, like a mirror. () 14. That which is composed of the four great elements, Born in the hands of mother and father, This body, even with rice and gruel, Is subject to impermanence, destruction, and dissolution. 15. Existing in the limited realm of desire, In that state of being at the division of the elements, That which depends on feeling, perception, Volition, and consciousness is called name. 16. He, with clear, jewel-like lineage and hue, In whom the thread is woven, like an eye, By which he sees form with the eye of wisdom, Is called one with sight, settled there. 17. Having the characteristic of being afflicted by cold, etc., Is form, and having the characteristic of bending, Is name; beyond that, the agent of feeling, Or the self, the self-being, is not ultimately real. 18. Depending on mutual relationship, Like the blind and the lame, they go separately, So, by mutual support, name And form proceed here, they do not separate. 19. The understanding of name and form As being of selfless, lifeless nature, That view, by the purification of wrong views, Is called purity of view, which has arisen. 20. Form arises from ignorance, clinging, inclination, and karma, And formlessness arises from the same; Form is caused by four causes in the present, And name arises from the causes of things, etc. 21. Nowhere, in all things, is it ever the same, It is not without cause, therefore not without impermanent cause, Thus, with what wisdom did he Grasp the conditions that produce it? 22. "Was I? Was I not?" Such past and future distinctions, His doubt, the purification that crosses over doubt, Vanished by the wisdom called understanding. 23. The aggregates, with past and future distinctions, Are impermanent by way of decay, Painful by way of fear, selfless, And without essence, thus contemplating. 24. Thirty-two aspects of characteristic skill, And these aggregates in nine ways, then the Lord, With sharp faculties, subdued name and form By the power of the seven fears. 25. With what wisdom did he grasp The arising and passing away of the five aggregates? When ten defilements Appeared to him in youthful insight. 26. With the eye of wisdom, he saw the three characteristics Of the Dhamma. Even then in those, Abandoning the wrong path full of defilements, Going on the path purified by insight; 27. Determining the paths thus, Having entered the avenue of insight, That which is called purification, the knowledge of the path and not-path, Sharp wisdom that crosses over arising; 28. Immediately after, crossing over the sharp edge of discernment, Having attained the end through understanding, for destruction, Desiring purification, he who does not crave purification, Endowed with new knowledge through attainment; 29. If, in the continuous, noble, dense, Concealed and unmanifested things, Again he contemplates name and form, With the three characteristics, arising and passing away; 30. When for him, from the arising, passing away, and duration, Having opened up, as he contemplates, The knowledge of dissolution arises, As the dissolution of formations proceeds smoothly; 31. For him, contemplating dissolution intensely, Fear arises, like wild animals and the like, The three existences appear, divided by past lives and the like, That which was the knowledge of fear; 32. Then for him, the elements, aggregates, and sense bases, Like drawn swords, or drunkards, Appear as troubles, full of drawbacks, When they attain the knowledge of drawbacks; 33. Like a golden swan in a cage, In the three existences, seen as drawbacks, Disgusted in mind, the one eye of the world, Attained the intense knowledge of disgust; 34. Like beings going from palace to palace, For the one desiring liberation from the three existences, Desiring the complete cessation of formations, That which became the knowledge of wanting to be released; 35. From impermanence, suffering, and impurity, and from the aggregates, Constantly developing non-self, For him was the means of release from formations, That which was the knowledge of reflection; 36. Empty of self or belonging to self, This aggregate of conditioned things, a duality, Thus in four ways, in many ways, even in six ways, For the wise one constantly contemplating; 37. That which is called insight reaching its peak, Leading to emergence, agreeable, Like a sea crow with a well pole, Became a support with the three characteristics; 38. Like a burning fire consuming sinews and skin, The conditioned things are being consumed, Like one indifferent to an abandoned wife, Such was the Elder's equanimity towards formations. 39. Thoroughly enjoying the highest taste, without remainder of aggregates, Inclined to the imposition of the three characteristics, The knowledge of insight, of manifold kinds, Which here has been spoken of in brief. 40. By that knowledge, he conquered Māra, Endowed with the range of insight knowledge, Thus, his creeper of fame, well-grown, Attained expansion in the world's supporting soil. 41. As one draws a reed from its sheath, Or a snake from its slough, So he drew forth from this body, Complete in all its parts, faculties, and senses, A mind-made body, formed of matter. 42. Having created another body, Of great power, in accordance with his psychic power, Chief in mastery of mind and attainment of power, He brought about the welfare of those capable of being guided. 43. Endowed with that knowledge, Known as the power of the mind-made body, Thus, his rising roar of fame, Deafened the entire world without remainder. 44. Being one, he becomes many, And being many, he becomes one, He performs vanishing and appearing, Of great power, foremost among those with psychic power. 45. As in unobstructed space, He who has mastered psychic power, the controlled, the master, Passes unimpeded through walls, ramparts, houses, And mountains, without obstruction. 46. He performs the act of diving and emerging, As on the surface of water, so on the surface of the earth, Unbroken, he moves playfully in the water, As one walks on the earth. 47. Like a bird, he travels in the sky, Having crossed his legs in the lotus position, of great power, He touches and strokes with his hand, The sun and moon, of great power.