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48. Even up to the Brahmā world with his body, He wields power, of great power, Like a goldsmith, whatever Special ornament he desires. 49. Whatever he desires, he experiences at will, The Buddha, who has various kinds of psychic power, He is associated with that knowledge, Thus, the bond of his fame has risen. 50. Just as the path is the domain of the eye, Or the road is known to one who has set out, Distinctly the sounds of drums, conches, kettle-drums, And lutes... I saw various things, I heard various things; 51. Both distant and near, human and divine, Both subtle and gross sounds, With purified, superhuman hearing, The Lord hears, with divine ear; 52. Perfected, with that divine ear, With the knowledge called, the conqueror of foes, Risen is he, the poet-sung, Like a verse, like a verse; 53. The mind with lust, and the mind without lust, The mind with hate, and the mind without hate, The mind with delusion, and the mind without delusion, The contracted, scattered, and gone mind; 54. The exalted mind, and the unexalted mind, The surpassable mind, and the unsurpassed mind, The concentrated mind, and the unconcentrated mind, The freed mind, and the unfreed mind; 55. Like one's own face in a mirror, Or a decorated person in clear water, Comprehending the minds of other individuals, He knows the freed mind; 56. He, endowed with that knowledge of reading minds, Is a treasure of compassion, The sole canopy-like beauty in the three worlds, His white fame has spread; 57. With the threefold knowledge, with these eight kinds of knowledge, Endowed is the Tathāgata, Like jasmine or moonlight, His body of fame shines even today; 58. Well-adorned, restrained by the Pātimokkha, With the jewel of virtue called, He walks, the treasure of compassion, The ascetic, foremost of the virtuous; 59. Like a bamboo acrobat, with flattering words, Or with a second's deception, Or with the skill of a messenger, Or with truthful speech like mung bean soup; 60. By approaching an improper place, Why would he violate the Pātimokkha? Having abandoned that improper conduct, He always practices proper conduct; 61. Even in immeasurable things, all-seeing, Seeing danger in blameworthy things, Having attained the highest path and fruit, He trains in the training of virtue, a teacher of training; 62. He wanders safely in all directions, By that conduct of higher virtue, Risen is the bond of his conduct, The bond of fame of the sun's lineage; 63. The six pleasant sense bases, Eye, etc. Having made it an object, The Awakened One does not grasp at signs and details, Because of which he has restraint of the senses. 64. Not restraining the six doors, beginning with the eye, Evil states, beginning with lust, would assail him. He practices restraint of the senses, By which the attack on him would be warded off. 65. By that conduct, he goes to a safe direction, A conqueror of the senses, by restraint of the senses. "He is exalted and wanders," Such is the sound of the praise of the Three-World's Lord. 66. Those who desire gain, honor, and praise, Are evil-wishing, desire-destroyed, and base. Some in this world, for the sake of the four requisites, Rejecting them, engage in their use. 67. By muttering incantations for the sake of gain, By establishing and so on, the four kinds of deportment, By deceptive talk and so on, And by speaking truth with affection. 68. By suppressing one's own virtues and extolling others, Like husking rice with a mortar, By means of astrology and so on, They lead a wrong livelihood, a difficult life. 69. But the Blessed One never does so, By deceptive talk and so on, By means of astrology and so on, He does not desire to conquer gain with gain. 70. By revealing astrology and other sciences, Without destroying his moral conduct, Not for the sake of adornment, nor for the sake of embellishment, Neither for play, nor for intoxication. 71. For the continued maintenance of this Body, and for the prevention of harm, For the continuation and support of the best Conduct, and for the removal of old hunger. 72. And for the non-arising of new hunger, For the sustenance of the body and for blamelessness, And for a pleasant dwelling, He eats alms food with moderation. 73. The Three-World's Lord, by that conduct, By moderation in food, Goes to a safe direction in the world, "He is exalted," such is the sound of his praise. 74. During the day, by sitting and walking, And at night, from obstructive things, The pure one, by two kinds of deportment, Cleanses himself in the first watch. 75. With the perception of rising, mindful and fully aware, The sage lies down on his right side in the middle watch, In the manner of a lion. A bed. Placing foot upon foot, just a little; 76. Aṅgīrasa, devoted to wakefulness, By that righteous conduct of Dhamma, "He travels to the safe direction," His wondrous fame resounded. 77. With faith in enlightenment, fulfilled, By that pure conduct of faith, "He travels to the safe direction," His wondrous fame resounded. 78. Like loathing filth, abhorring evil, By that noble conduct of shame, "He travels to the safe direction," His fame and praise resounded in the world. 79. With the characteristic of dreading evil, By that conduct termed conscience, "He travels to the safe direction," His fame and praise resounded in the world. 80. With uncommon, shared, vast, true Dhamma, by that wise conduct, "He travels to the safe direction," His pure fame, like the moon, arose. 81. With strength, firmness, and effort, With heroism, by that heroic conduct, "He travels to the safe direction," His pure fame, like the moon, arose. 82. Remembering long-done deeds, exceedingly brave, The Teacher, by that true conduct, "He travels to the safe direction," His fame spread far and wide. 83. With uncommon, unparalleled, profound wisdom, By that noble conduct of wisdom, "He travels to the safe direction," His fame spread far and wide. 84. He, in the seen Dhamma, brings happiness, Whose conduct is detached, The Bhagavan, the Buddha, is the easy attainer Of the four jhānas, at will. 85. By those four form jhānas, Attained at will, by those conducts, the Lord, "He travels to the safe direction," His fame and praise resounded in the world. 86. Possessing these three and eight knowledges, And these thirty-five conducts, The body of fame, purified by knowledge and conduct, Shines to this day. Thus, in the Jinavaṃsadīpa, composed by the monk named Medhānanda, the giver of joy to the hearts of all wise people, in the section on the near, the chapter named "The Blessed One is Accomplished in Knowledge and Conduct" is complete. The twenty-first chapter, the Lamp of Meanings, called "Tiya." Now, concerning the venerable Gotama, this auspicious report has spread abroad: "Indeed, the Blessed One is the Sugata." Because of his beautiful going, he is the Sugata. 1. They say "going" is "gata," beautifully, By the path of the Noble One, to the direction of peace, Gone away from (dutavilambita) distress, he is gone, Therefore, he is the Sugata, may he be the Sugata. 2. The teachers say that going is Beautiful, here bestowing unsurpassed wealth, Because he is gone by the Noble path, Therefore, he is the Sugata, may he be the Sugata. 3. The sage, intent on covering the three circles, With a very round inner robe, As if cutting a nine-petaled lotus With a golden knife, he neatly dresses. 4. Enclosing it with an excellent golden cord, As if binding a lotus in his hand, The sage's body-binding, like a creeper Of steady lightning, steals the beauty. 5. Like a heap of jewels struck in a dense golden shrine, Or a blanket of precious cloth, A saffron robe, the color of the young sun's light, He attends to on his excellent, beautiful body. 6. With lovely hands adorned with a net of jewels, Like the luster of a very blue gem, He adorns himself like a lotus leaf, As a lake with bees and lotuses. 7. He goes beautifully, like a moving Mount Meru Adorned with Indra's bow, quickly, His form adorned with the adornments of a monk, Therefore, he is the Sugata, may he be the Sugata. 8. Like a lordly elephant from Nandana Grove, Like a lion from a jeweled cave on Yugandhara, Like a fresh lotus from a pool of the gods, Like a royal swan from a peaceful lake, he goes forth. 9. Having gone forth from a forest cave or hermitage, He goes beautifully, with a form without equal, Radiating with incomparable beauty, Therefore, he is the Sugata, may he be the Sugata. 10. As if sprinkled with the essence of refined gold, With rays scattered and diffused immeasurably, He illuminates the earth and sky, Therefore, he is the Sugata, may he be the Sugata. 11. Like a lordly elephant, preceded by elephants, Himself gone away from all the filth of sin, He goes, attended by those without stain, Therefore, he is the Sugata, may he be the Sugata. 12. Unequaled Buddha Who, with a slight smile, Overcomes the splendor of gods and men, Walks the excellent path, Thus is he the Sugata, may he be the Sugata. 13. Illuminating the east, west, south, and north, With the radiance of his emanating body, He treads the earth with eighty million jewels, Thus is he the Sugata, may he be the Sugata. 14. He wanders through villages, towns, and cities, A follower of compassion, Bringing the desired wishes of countless beings, Thus is he the Sugata, may he be the Sugata. 15. His form touched by showers Of lotus, jasmine, champak, and mālati flowers, He walks, exceedingly beautiful, with blazing power, Thus is he the Sugata, may he be the Sugata. 16. On the great path strewn With tagara, saffron, red sandalwood, And fragrant powders, He walks beautifully, like a lordly elephant, Thus is he the Sugata, may he be the Sugata. 17. His virtues praised