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He, with a hundred million shares, Is of great fortune in attainment, For the benefit of others? For his own visible-truth, For happiness, they always desire; 76. Those knowable things, those to be developed, Those to be abandoned, those to be fully understood, Those to be realized, they desire, The Victor, their practice is in the range of feeling; 77. The uncommon, the common, These divisions of Dhamma, distinguished by higher morality, etc., As far as the fruit, the Teacher in awakening, Desires a well-established support; 78. Unwavering faith in him exists, Gods and humans, many devoted thus, With incomparable knowledge and power, He is the best of all beings; 79. With the removal of harm as the forerunner, For the production of benefit, intent, Through the attainment of application, for the awakening, For the sake of beings, bringing immeasurable benefit; 80. With a fathom's radiance, adorned with garlands, Abundantly, with marks and minor marks, Beautiful, a mansion of the senses, Through the attainment of prosperous existence; 81. Through the arising of true morality, etc., Magnificent, pervading the triple world, Endowed, with a pure poet's, Fame, like the white ocean of milk; 82. Established in excellent, supreme, Entered into contentment and frugality, Truly, of the four confidences, And of the ten powers, from all aspects; 83. Bringing universal joy, beautiful, In measure and so on, in the living world, for gods, For humans, worthy of reverence, honor, and worship, A place of devotion; 84. Possessed of unwavering faith, Receptive to instruction, those people, By any human, god, or Brahma, Their devotion is never shaken; 85. Having abandoned even life, those disciples, Worship the Victor firmly with Dhamma offerings; Thus, the precepts he has laid down, They do not transgress, like the sea its shore; 86. Divisions are spoken of, the nature of Dhamma, Those divisions are aggregates, elements, etc. And also by differences of form etc. that are past, They are divided into many kinds. 87. The three kinds of proliferation, all fetters, The Victor, knots, yokes, floods, and defilements, Having cut off by the path, the element of Nibbana, Drinking the Deathless, He vomited them in parts. 88. The six bases such as the eye, with their objects, The six consciousnesses, the six feelings, the six contacts, The six perceptions, the six cravings, the six volitions, The six thoughts and deliberations, He vomited in parts. 89. Whatever was asked, given up, vomited, freed, Abandoned, completely rejected by Angirasa, "He will never return to that," said the Teacher, He vomited in the parts as stated. 90. The Victor, black and white, blameworthy and blameless, Inferior and superior, unrighteousness and righteousness, By the unique path of supreme knowledge, He caused to reach non-return, He vomited. 91. And for the sake of removing others from samsara, Like a raft for the sake of lifting up, Having taught the Dhamma according to his inclination, He made known all those parts. 92. Formerly, fulfilling the accumulation of perfections, The Great Bodhisatta, being about to attain Buddhahood, Glory, sovereignty, the essence of fame and skill, He vomited as if they were a lump of spit. 93. Thus, formerly, he obtained the name of Somanassa, Temiya, the mute, the elephant trainer, Like a prince, having gone forth from home, He vomited the glory of the kingdom of the gods. 94. In many births, having obtained abundant wealth, Having vomited the wealth obtained in parts in this way, In his last existence, which was in his own hand, He vomited even the unequaled glory of a wheel-turning monarch. 95. The sovereignty over the four continents, the dominion Equal to the kingdom of the gods, as it really is, supreme, And the fame dependent on that, the five sense pleasures, Unattached, considering them like a drop of water on a blade of grass. 96. Having abandoned them, having gone to the supreme enlightenment, Having been established in the kingdom of the true Dhamma, In the essence of samsara, like chaff in the unessential, In a well-spoken manner, he vomited the parts. 97. Moving with the stars in the form of planets, Traveling in the spaces of the world-circles, Tikuṭaddi kuṭaddi Like the moon in the sky, The splendor of the abodes is called "Bhagā." 98. The Victor, with his body, Is the refuge of the world. By abandoning desire and passion, He sat at the Great Bodhi Tree. I will speak of his visible and invisible qualities. 99. "Possessing splendor," "possessing fortune," "possessing excellence," "Possessing fortune," "desiring fortune," "Possessing excellence," "possessing excellence in the three worlds," Thus, truly, "Bhagavā" is appropriately named. 100. Thus, this collection of qualities beginning with Arahant, Like the rising sun of fame from the eastern mountain, Awakens the minds of good people like lotuses, What need to mention the base? Here ends the twenty-sixth chapter, entitled "Explanation of the Name Bhagavā," which illuminates the meaning, in the Jinavaṃsadīpa, a treasure that bestows joy on the hearts of all wise people, composed by the ascetic named Medhānanda, in the Santika section. 1. Here, how are the Buddha's qualities, Boundless though they are, Summarized into two categories: Attahitasampatti and Parahitapaṭipatti? 2. Among them, Attahitasampatti, The Dhamma-king's self-benefit, Is twofold: Pahāṇasampadā and Ñāṇasampadā. 3. Within them, the power of the physical body is contained, Paratthapaṭipatti, benefiting others, Is also twofold: Payoga and Āsaya. 4. Payoga is the instruction that leads out, For the sake of pacifying suffering, Without regard for gain, honor, or worldly fame. 5. Āsaya is the constant intention of benefit, The loving-kindness of the Blessed One, Even towards enemies like Devadatta. 6. From constantly discerning the time, For the ripening of the faculties, Of those whose faculties are not yet mature, And who are capable of being enlightened. 7. By compassionately giving and accepting gifts, And so forth, The practice of benefiting others, Is the accomplishment of the welfare of others. 8. How is the acceptance of words, Like Arahant, in the Pāli, Due to the nature of explaining, These special qualities? 9. Therein, by the word "Arahant," Is explained the accomplishment of abandonment, The attainment of self-benefit. 10. By the words "Sammāsambuddho" and "Lokavidū," Is explained the accomplishment of knowledge, The attainment of self-benefit. 11. "Endowed with knowledge and conduct" shows, All the beneficial qualities of himself, Beginning with knowledge and conduct. 12. "Well-gone" speaks of, From the aspiration onwards, His own beneficial attainment, And the practice for the benefit of others. 13. "Teacher of gods and humans," "Charioteer of those to be tamed," Are shown by these groups of words, The practice for the benefit of others. 14. By the group of words "Buddha," And "Blessed One" are distinguished, Both his own beneficial attainment, And the practice for the benefit of others. 15. The Buddha's qualities are threefold, From the benefactor of cause, fruit, and being, Summarized by the words, "Arahant, Perfectly Self-Awakened." 16. And by "Endowed with knowledge and conduct," And "Knower of the world," These four qualities are praised, Enumerated as the attainment of fruit. 17. "Charioteer of those to be tamed," "Teacher," by these two words, The qualities are spoken of, In terms of the attainment of being's benefactor. 18. By the distinction of the attainment of fruit, And the attainment of being's benefactor, Both Buddha qualities are, Clearly shown by "Buddha." 19. "Well-gone," "Blessed One," By these two words of the Kinsman of the Sun, Are distinguished the attainment of cause, The attainment of fruit, and the benefactor of beings. 20. The king of mountains, More stable, substantial, noble, lofty, With good qualities like Mount Meru, Also goes to inferiority before the King of Conquerors. 21. In that successively deep, Complete ocean of qualities, This ocean is limited, Appears like a mere drop. 22. The earth, stable, unmoving, Spread out, established on the ground of qualities, Does not reach even a fraction, Of the Teacher's dust. 23. Thousands of world-systems, Seemingly densely packed, By the power of a particle of his qualities, Appear unobstructed by the Kinsman of the Sun. 24. By the Teacher's body of qualities, Infinite and boundless, Even the infinite space, Is understood as contained. Thus, the Buddha's qualities are infinite, Boundless, inconceivable, Unspeakable, incomparable, Wonderful, amazing, and marvelous. Here ends the twenty-seventh chapter, Entitled "A Concise Exposition of the Qualities Beginning with the Ninefold Qualities of the Arahant," In the Jinavaṃsadīpa, Which is composed by the ascetic named Medhānanda, A mine that gives joy to the hearts of all learned people, A lamp of the lineage of the Conqueror, A cause for giving joy to the hearts of all learned people. 1. By the wind of the shaken waterfalls and yak-tail fans, S On Vulture Peak, among the mountain caves, Dwelling, embodying Haribhu's mountain-removing form, The compassionate one, wandering, once; 2. Living with the complete community of monks Here in this capital city named Rājagaha, The best garland of circles, honor, The joyous sage spoke, dispelling doubt; 3. Having assembled the ascetics, The ascetic king spoke to the community of ascetics, "With beautiful lotus-like feet worshiped with folded hands, Know the time, venerable sirs, now;" 4. Then the well-gone one, having descended from there, Scattering rays like a new evening cloud, Descended to the best garland of circles, Like the sun from the Mandara mountain at dawn; 5. There, seated on the seat's summit,