Why the Buddha Suffered

[Abbhakkhānaṁ]
[2. Slander]

 

Dutiyapañhe, abbhakkhānan-ti abhi akkhānaṁ paribhāsanaṁ.
In the second enquiry, (called) slander, (we hear about) great lies and censure.

Atīte kira Bodhisatto suddakule jāto
In the past, it seems, the Buddha-to-be was born into a low-caste Sudda signifies the fourth and lowest class in the Brahminical system, with Vassa, Brahmin and Khattiya above them. However, they are within the class system, not outside it, like the outcastes.1 family

apākaṭo appasiddho Munāḷi nāma dhutto hutvā paṭivasati.
and dwelt as an unknown and failed scoundrel called Munāḷi. There is some confusion in the commentary here, as this story doesn't fit in with the verse it purportedly explains. The verse says that the Buddha-to-be had accused a disciple of the Buddha Sabbābhibhu called Nanda. On the other hand this story of Munāḷi is told again later in different words to explain the next verse.2

Tadā mahiddhiko mahānubhāvo Surabhi nāma Paccekabuddho,
Then a powerful and majestic Independent Buddha called Surabhi,

kenaci karaṇīyena tassa samīpaṭṭhānaṁ pāpuṇi.
arrived near to his place on some business or other.

So taṁ disvā va: “Dussīlo pāpadhammo ayaṁ samaṇo!” ti-ādinā abbhācikkhi.
After seeing him, he slandered him, saying: “This ascetic is unvirtuous and wicked!”

 

So tena akusalanissandena
Through that unwholesome (deed) the outcome was

Narakādīsu anekavassasahassāni dukkham-anubhavitvā,
that after undergoing suffering in the Naraka hell and so on for countless thousands of years,

imasmiṁ pacchimattabhāve,
in this his last state of existence,

yadā titthiyā paṭhamataraṁ –
when the sectarians at the very beginning –

Bhagavato Tusitabhavane vasanasamaye va –
during the time of the Gracious One's residence in the Tusita The word means: Satisfied.3 realm –

pākaṭā hutvā, sakalajanaṁ vañcetvā dvāsaṭṭhidiṭṭhiyo dīpetvā vicariṁsu.
had become famous, they went round and having deceived the whole people they explained the sixty-two views.

Tadā Tusitapurā cavitvā, Sakyarājakule nibbattitvā kamena Buddho jāto.
Then, after descending from the Tusita city and being reborn in the Royal Sakyan family, he by and by became the Buddha.

Titthiyā sūriyuggamane khajjopanakā viya vihatalābhasakkārā
The sectarians, like glow-worms when the sun arises, lost their gains and respect

Bhagavati āghātaṁ bandhitvā vicaranti.
and they went round bound by hatred towards the Gracious One.

 

Tasmiṁ samaye Rājagahaseṭṭhi Gaṅgāya, jālaṁ bandhitvā,
At that time a merchant of Rājagaha, The Canonical story is told in Vinaya Cullavagga 5.4 after binding a net across the Ganges,

kīḷanto rattacandanaghaṭikaṁ disvā
while sporting, having seen a stick of red sandalwood

“Amhākaṁ gehe candanāni bahūni,”
thought: “In our house there is plenty of sandalwood,”

imaṁ bhamaṁ āropetvā, tena bhamakārehi pattaṁ likhāpetvā,
and after preparing a lathe, and then having a bowl prepared by the wood-turners,

veḷuparamparāya laggetvā,
and hanging it from a series of bamboo,

“Ye imaṁ pattaṁ iddhiyā āgantvā gaṇhanti
had the drum beaten and said: “To those who come and take this bowl with their pyschic power

tesaṁ bhattiko bhavissāmī” ti bheriṁ carāpesi.
I will provide a constant supply of food.”

Tadā titthiyā: “Naṭṭhamhā dāni, naṭṭhamhā dānī!” ti mantesuṁ,
Then the sectarians, thought: “We are lost now, we are lost now!”,

nigaṇṭho Nāṭaputto sakaparisaṁ evam-āha:
(but) the Nigaṇṭha Nāṭaputta The founder of the Jainas.5 spoke like this to his assembly,

“Ahaṁ veḷusamīpaṁ gantvā,
saying: “After approaching the bamboo,

ākāse ullaṅganākāraṁ karomi,
I will make as though I will jump into the sky,

tumhe: 'Chavadārumayaṁ pattaṁ paṭicca mā iddhiṁ karothā,' ti
and you must say: 'Do not (show your) psychic power for the sake of this miserable bowl,'

maṁ khandhe gahetvā vārethā” ti,
and after grabbing my body, you must prevent me (from jumping)”,

te tattha gantvā tathā akaṁsu.
after they approached that place they did like that. But the merchant was not convinced and didn't give him the bowl.6

 

Tadā Piṇḍolabhāradvājo ca Moggallāno ca,
Then Piṇḍolabhāradvāja and Moggallāna,

tigāvute selapabbatamatthake ṭhatvā,
having ascended to the top of a mountain three leagues in extent,

piṇḍapātagaṇhanatthāya cīvaraṁ pārupantā, taṁ kolāhalaṁ suṇiṁsu.
while wrapping their robes around to go on alms round, heard that uproar.

Tesu Moggallāno Piṇḍolabhāradvājaṁ:
At that Moggallāna said this to Piṇḍolabhāradvāja:

“Tvaṁ ākāsena gantvā, taṁ pattaṁ gaṇhāhī” ti āha.
“After going through the sky, take the bowl.”

So: “Bhante, tumhe yeva Bhagavatā iddhimantānaṁ aggaṭṭhāne ṭhapitā,
(But) he said: “Venerable Sir, you were placed in first position for one endowed with psychic power by the Gracious One,

tumheva gaṇhathā” ti āha.
surely you should take it.”

Tathā pi: “Mayā āṇatto tvam-eva gaṇhāhī” ti āṇatto,
But, he gave the order: “My order is you must take it,”

attanā ṭhitaṁ, tigāvutaṁ selapabbataṁ pādatale laggetvā,
and standing there by himself, after lifting that three-league stone mountain on his foot,

ukkhaliyā pidhānaṁ viya sakala-Rājagahanagaraṁ chādesi,
(Piṇḍolabhāradvāja) covered the whole of the Rājagaha town like a bowl with its lid,

tadā nagaravāsino phaḷikapabbate āvutaṁ
then the town-dwellers having seen the Elder wielding

rattasuttam-iva taṁ Theraṁ passitvā,
that crystal mountain like a red thread,

“Bhante Bhāradvāja, amhe rakkhathā!” ti ugghosayiṁsu,
shouted out: “Venerable Bhāradvāja, you must save us,”

bhītā suppādīni sīse akaṁsu.
and became fearful from head to foot.

Tadā Thero, taṁ pabbataṁ ṭhitaṭṭhāne vissajjetvā,
Then the Elder, having put that mountain down from the place he was standing,

iddhiyā gantvā, taṁ pattaṁ aggahesi,
after going (through the air) with his psychic power, grabbed the bowl,

tadā nagaravāsino mahākolāhalam-akaṁsu.
and then the town-dwellers made a great uproar.

Bhagavā Veḷuvanārāme nisinno, taṁ saddaṁ sutvā,
The Gracious One, sitting in the Bamboo Monastery, having heard that sound,

“Kiṁ eso saddo?” ti Ānandaṁ pucchi.
asked Ānanda: “What sound is this?”

“Bhāradvājena, Bhante, pattassa gahitattā
He answered: “Venerable Sir, Bhāradvāja has grabbed the bowl

santuṭṭhā nagaravāsino ukkuṭṭhisaddam-akaṁsū” ti āha.
and the satisfied town-dwellers have made a sound of acclamation.”

Tadā Bhagavā, āyatiṁ parūpavādamocanatthaṁ,
Then the Gracious One, who was free of the censure of others,

taṁ pattaṁ āharāpetvā bhedāpetvā añjanupapisanaṁ katvā,
after having that bowl brought, broken and powdered,

bhikkhūnaṁ dāpesi, dāpetvā ca pana
had it given to the monks, and after it was given

“Na, bhikkhave, iddhivikubbanā kātabbā,
he laid down a training rule, saying: “Monks, one should not perform miracles by psychic power,

yo kareyya, āpatti dukkaṭassā” ti sikkhāpadaṁ paññāpesi.
(for) he who does (perform one), there is an offence of wrong-doing.” The rule actually reads: Na, bhikkhave, gihīnaṁ uttarimanussadhammaṁ iddhipāṭihāriyaṁ dassetabbaṁ, yo dasseyya, āpatti dukkaṭassa; one should not show a miracle of psychic power of a state beyond (ordinary) human beings, monks, to householders, (for) he who does show (one), there is an offence of wrong-doing.7

Tato titthiyā: “Samaṇena kira Gotamena,
Because of that the sectarians said: “It seems that a training rule

sāvakānaṁ sikkhāpadaṁ paññattaṁ,
has been laid down for his disciples by the ascetic Gotama,

te jīvitahetu pi taṁ nātikkamanti,
and that they will not trangress even for the sake of life,

mayaṁ iddhipāṭihāriyaṁ karissāmā,” ti
(but) we will perform a miracle of psychic power,”

tattha tattha rāsibhūtā kolāhalam-akaṁsu.
and there and then they came together and made a great uproar.

Atha Rājā Bimbisāro taṁ sutvā,
Then King Bimbisāra, after hearing that,

Bhagavato santikaṁ gantvā vanditvā
approaching and worshipping the Gracious One,

ekam-antaṁ nisinno Bhagavantam-evam-āha:
and sitting on one side, said this to the Gracious One:

“Titthiyā, Bhante, 'Iddhipāṭihāriyaṁ karissāmā' ti ugghosentī.” ti
“The sectarians, Venerable Sir, proclaim: 'We will perform a miracle of psychic power.' ”

“Aham-pi, Mahārāja, karissāmī.” ti
“I also, Great King, will perform (one).”

“Nanu, Bhante, Bhagavatā sāvakānaṁ sikkhāpadaṁ paññattan?”-ti
“But, Venerable Sir, was not a training rule laid down for his disciples by the Gracious One?”

“Tvam-eva, Mahārāja, pucchissāmi:
“Great King, I will question you:

tavuyyāne ambaphalādīni khādantānaṁ
for those eating mango fruits and so on in your garden

'Ettako daṇḍo' ti daṇḍaṁ ṭhapento
you apply a rule, saying 'There is so much punishment,'

tavāpi ekato katvā ṭhapesī?” ti
(but) is that applied (if) you have collected (them)?”

“Na mayhaṁ, Bhante, daṇḍo.” ti
“There is no punishment for me, Venerable Sir.”

“Evaṁ, Mahārāja, na mayhaṁ sikkhāpadaṁ paññattaṁ atthī.” ti
“Even so, Great King, the training rule that was laid down is not for me.”

“Kattha, Bhante, pāṭihāriyaṁ bhavissatī?” ti
“Where, Venerable Sir, will the miracle be?”

“Sāvatthiyā samīpe Gaṇḍambarukkhamūle, Mahārājā.” ti PTS adds here: Evaṁ vatvā kamena Sāvatthiṁ patvā rañño Kosalassa taṁ pavattiṁ ārocesi. Rājā; having said that and gradually reached Savatthī he informed the King of Kosala. The King said... this effectively changes the scene from Rājagaha to Sāvatthī, which is perhaps inserted to avoid the fact that the King of Magadha doesn't appear later in Kosala.8
“Near to Sāvatthī, Great King, at the root of Gaṇḍa's mango tree.”

“Sādhu, Bhante, taṁ passissāmā.” ti
“Very good, Venerable Sir, we will see it.” However, there is no sign later of King Bimbisāra of Magadha being in Sāvatthī, the capital of the Kingdom of Kosala, at the time of the miracle, and this is probably another sign of the commentator's ignorance of the ancient Indian kingdoms.9

 

Tato titthiyā: “Gaṇḍambarukkhamūle kira pāṭihāriyaṁ bhavissatī” ti sutvā,
Because of that the sectarians, having heard: “The miracle, it seems, will be at the root of Gaṇḍa's mango tree,”

nagarassa sāmantā ambarukkhe chedāpesuṁ.
had the mango trees in every part of the town cut down.

Nāgarā mahā-aṅgaṇaṭṭhāne mañcātimañcaṁ aṭṭādayo bandhiṁsu,
The citizens set up terraced stands, PED, mañcātimañcaṁ (s.v. mañca) says: bed upon bed, i. e. beds placed on top of each other serving as grand stands at a fair or festival.10 scaffolding and so on along the great courtyards,

sakala-Jambudīpavāsino rāsibhūtā
and all of those who dwell in the Rose-Apple Island came together

puratthimadisāyam-eva dvādasayojanāni pharitvā aṭṭhaṁsu,
and they stood spread out for twelve leagues in the easterly direction,

sesadisāsu pi tad-anurūpenākārena sannipatiṁsu.
and assembled as suitable in the other directions.

 

Bhagavā pi kāle sampatte Āsāḷhipuṇṇamāsiyaṁ,
When the Āsāḷha Full Moon day arrived, the Gracious One,

pāto va kattabbakiccaṁ niṭṭhāpetvā,
after completing his duties in the morning,

taṁ ṭhānaṁ gantvā nisīdi.
and approaching that place, sat down.

Tasmiṁ khaṇe Gaṇḍo nāma uyyānapālo,
At that time the gardener, Gaṇḍa by name,

kipillikapuṭesu pakkaṁ ambaphalaṁ disvā,
after seeing a fully ripe mango fruit in a red ants' nest,

“Sacāhaṁ imaṁ Rañño dadeyyaṁ
thinking: “If I give this to the King

kahāpaṇādisāraṁ labheyyaṁ,
I will receive the value in money and so on,

Bhagavato upanāmite pana
but if I offer it to the Gracious One

idhalokaparalokesu sampatti bhavissatī!” ti Bhagavato upanāmesi.
I will be successful in this world and the next!” and he offered it to the Gracious One.

Bhagavā taṁ paṭiggahetvā Ānandattheraṁ āṇāpesi:
After accepting it the Gracious One ordered the Elder Ānanda:

“Imaṁ phalaṁ maddetvā, pānaṁ dehī.” ti
“Having had this fruit crushed, please give me a drink.”

Thero tathā akāsi.
And so the Elder did.

Bhagavā ambarasaṁ pivitvā
After drinking the mango juice

ambaṭṭhiṁ uyyānapālassa datvā: “Imaṁ ropehī” ti āha.
and giving the mango seed to the gardener, he said: “Plant this.”

So vālukaṁ viyūhitvā taṁ ropesi,
After removing the sand he planted it,

Ānandatthero kuṇḍikāya udakaṁ āsiñci.
and the Elder Ānanda sprinkled it with his water-jug.

Tasmiṁ khaṇe ambaṅkuro uṭṭhahitvā
At that time a mango sprout arose

mahājanassa passantasseva sākhāviṭapapupphaphalapallavabharito SHB: sākhāviṭapasampanno pupphaphalabharito; it was seen to be endowed with branches and aerial-roots; and (become) heavy with flowers and fruits. PTS: sākhāviṭapasampanno puppha-; it was seen to be endowed with branches and aerial-roots; and (become) heavy with flowers, fruits and fresh leaves.11 paññāyittha.
and as the multitude was watching it was seen to be heavy with branches, aerial-roots, flowers, fruits and fresh leaves.

Patitaṁ ambaphalaṁ khādantā
They ate the mango fruits which had fallen

sakala-Jambudīpavāsino khayaṁ pāpetuṁ nāsakkhiṁsu.
(but even) all those who dwelt in the Rose-Apple Island were unable to reach the end (of them).

Atha Bhagavā puratthimacakkavāḷato yāva pacchimacakkavāḷaṁ tāva
Then the Gracious One made a Jewelled Walk from the easterly universe

imasmiṁ cakkavāḷe Mahāmerumuddhani ratanacaṅkamaṁ māpetvā
to the westerly universe, and on the top of Mount Meru in this universe

anekaparisāhi Sīhanādaṁ nadāpento,
countless assemblies cried out their Lion's Roar,

Dhammapadaṭṭhakathāyaṁ vuttanayena.
(and all is) as it is recorded in the Commentary on the Dhammapada. The reference is to the commentary on verse 176, which tells this story and the story of Ciñcā which follows.12

 

Mahā-iddhipāṭihāriyaṁ katvā, titthiye madditvā,
After performing a great miracle of psychic power, This was the so-called Double-Miracle (Yamakapaṭihāra), in which he produced water and fire from his body for a period of sixteen days, meanwhile also preaching the Dhamma.13 crushing the sectarians,

te vippakāraṁ pāpetvā,
bringing about a conversion in them,

pāṭihīrāvasāne purima-Buddhāciṇṇavasena,
at the end of the miracle, because it was the practice of Buddhas in former times,

Tāvatiṁsabhavanaṁ gantvā, tattha Vassaṁvuṭṭho,
after going to the realm of the Thirty-Three, undertaking the Rains Retreat there,

nirantaraṁ temāsaṁ Abhidhammaṁ desetvā,
and teaching the Abstract Teaching continually for three months,

Mātuppamukhānaṁ anekadevatānaṁ
and helping countless gods with his (former) Mother at their head

Sotāpattimaggādhigamanaṁ katvā,
attain the Path of Stream-Entry (and so on),

Vuṭṭhavasso devorohanaṁ katvā,
and on completion of the Rains Retreat descending from the gods,

anekadevabrahmagaṇaparivuto
while surrounded by crowds of gods and deities

Saṅkassapuradvāraṁ oruyha lokānuggahaṁ akāsi.
after descending to the gate of the city of Saṅkassa, sought the welfare of the world.

 

Tadā Bhagavato lābhasakkāro Jambudīpam-ajjhottharamāno,
Then the Gracious One's gains and respect flowed in from all over the Rose-Apple Island,

pañcamahāgaṅgā viya ahosi.
like the five great rivers. The Gaṅgā, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī (see http://goo.gl/o40B0 for a map).14

Atha titthiyā, parihīnalābhasakkārā, dukkhī dummanā,
Then the sectarians, having lost their gains and respect, pained and depressed,

pattakkhandhā adhomukhā nisīdiṁsu.
sat down with hunched shoulders and fallen faces.

Tadā tesaṁ upāsikā, Ciñcamāṇavikā nāma,
Then the female lay follower, the maiden known as Ciñcā,

ativiya rūpaggappattā te tathā nisinne disvā,
after seeing them sitting there like that,

“Kiṁ, Bhante, evaṁ dukkhī dummanā nisinnā?” ti pucchi.
asked: “Venerable Sirs, why are you sitting there pained and depressed?”

“Kiṁ pana tvaṁ, Bhagini, appossukkāsī” ti?
“But, Sister, are you not bothered?”

“Kiṁ, Bhante?” ti
“Why, venerable Sirs?”

“Bhagini, samaṇassa Gotamassa uppādakālato paṭṭhāya
“Sister, from the time the ascetic Gotama arose

mayaṁ hatalābhasakkārā, nagaravāsino amhe na kiñci maññantī.” ti
our gains and respect have been destroyed, and the town-dwellers have no more regard for us.”

“Mayā ettha kiṁ kātabban?”-ti
“What can I do about this?”

“Tayā samaṇassa Gotamassa avaṇṇaṁ uppādetuṁ vaṭṭatī.” ti
“It behoves you to bring the ascetic Gotama into disrepute.”

Sā: “Mayhaṁ Thai and ChS inexplicably have na mayhaṁ bhāro, that is not my duty!15 bhāro” ti vatvā, tattha ussāhaṁ karontī,
After saying: “That is my duty,” she endeavoured therein,

vikāle Jetavanavihāraṁ gantvā,
and after going to the Jeta's Wood monastery at the wrong time, Technically it means after noon and before dawn, but in this context probably means in the evening.16

titthiyānaṁ upassaye vasitvā,
and staying at the sectarians' nunnery, Which was near, but not in, Jeta's Wood.17

pāto nagaravāsīnaṁ gandhādīni gahetvā,
in the morning when the town-dwellers had taken incense and so on,

Bhagavantaṁ vandanatthāya gamanasamaye
as they were going along for the purpose of worshipping the Gracious One

Jetavanā viya nikkhantā.
(made) like she was departing from Jeta's Wood.

“Kattha sayitā?” ti puṭṭhā
Being asked: “Where did you sleep?” Lit: where did you lie?18

“Kiṁ tumhākaṁ mama sayitaṭṭhānenā?” ti vatvā pakkāmi.
after saying to them: “What is my sleeping place to you?” she departed.

Sā kamena gacchante kāle pucchitā
By and by when asked while leaving

“Samaṇenāhaṁ Gotamena ekagandhakuṭiyaṁ sayitvā nikkhantā” ti āha.
she said: “Having slept alone with the ascetic Gotama in the Fragrant Cottage, I am departing.”

Taṁ bālaputhujjanā saddahiṁsu,
The foolish worldy folk believed it,

paṇḍitā Sotāpannādayo na saddahiṁsu.
but the wise – Stream-Enterers and so forth – did not believe it.

 

Ekadivasaṁ sā dārumaṇḍalaṁ udare bandhitvā,
One day, after binding a circle of wood to her stomach,

upari rattapaṭaṁ paridahitvā,
putting on a scarlet cloth,

gantvā Sarājikāya parisāya Dhammadesanatthāya,
and going with the assembly together with the King for the purpose of (listening to) the Teaching of the Doctrine,

nisinnaṁ Bhagavantaṁ evam-āha:
while sitting (there) said this to the Gracious One:

“Bho samaṇa, tvaṁ Dhammaṁ desesi,
“Dear ascetic, you teach the Doctrine,

tuyhaṁ paṭicca uppannadārakagabbhiniyā
(why) do you not seek garlic, chilli and so on for me

mayhaṁ lasuṇamaricādīni na vicāresī?” ti
on account of your son (who) is in my womb?”

“Tathābhāvaṁ, Bhagini, tvañ-ceva pajānāsi, ahañ-cā.” ti
“(Whether that is) real or false, Sister, you surely know, and so do I.”

Sā: “Evam-eva methunasaṁsaggasamayaṁ
She said: “The two of us know (the truth) about our

dve yeva jānanti, na aññe” ti āha.
sexual association, no one else.”

Tasmiṁ khaṇe Sakkassa paṇḍukambalasilāsanaṁ uṇhākāraṁ dassesi.
At that moment Sakka's stone throne was seen to radiate heat.

Sakko āvajjento taṁ kāraṇaṁ ñatvā
Sakka considered and after understanding the reason

dve devaputte āṇāpesi:
gave an order to two descendents of the gods:

“Tumhesu eko mūsikavaṇṇaṁ māpetvā
“Having made for one of yourselves the form of a mouse

tassā dārumaṇḍalassa bandhanaṁ chindatu,
cut through the bonds holding her circle of wood,

eko vātamaṇḍalaṁ samuṭṭhāpetvā pārutapaṭaṁ uddhaṁ khipatū.” ti
the other having producing a whirlwind lift up her dress.”

Te gantvā tathā akaṁsu.
After going they did just that.

Dārumaṇḍalaṁ patamānaṁ tassā pādapiṭṭhiṁ bhindi.
The circle of wood while falling cut off her toes.

Dhammasabhāyaṁ sannipatitā puthujjanā sabbe
All the worldlings in the Doctrinal Hall, having gathered round,

“Are, duṭṭhacori, tvaṁ evarūpassa Lokattayasāmino
said: “Hey, you wicked villain, to such a one as the Lord of the Three Worlds

evarūpaṁ abbhakkhānaṁ akāsī!” ti
you have made such a slanderous remark!”

uṭṭhahitvā ekekamuṭṭhippahāraṁ datvā,
and after rising up and each of them giving her a blow with their fists,

sabhāya nīhariṁsu, dassanātikkantāya pathavī vivaram-adāsi.
they drove her from the hall, and as she passed out of sight the earth opened up. Lit: presented an opening.19

Tasmiṁ khaṇe Avīcito jālā uṭṭhahitvā
At that moment the flames of Avīci hell rose up

kuladattikena rattakambaleneva taṁ acchādetvā Avīcimhi pakkhipi,
and clothed with the scarlet blanket given by her family she fell into Avīci hell,

Bhagavato lābhasakkāro atirekataro ahosi.
and the Gracious One's gains and respect (increased) greatly.

Tena vuttaṁ:
Therefore it is said:

 

Sabbābhibhussa Buddhassa Nando nāmāsi sāvako,
There was a disciple of Buddha Identified as a Paccekabuddha in DPPN, though neither the text nor the commentary says as much; he is not mentioned elsewhere.20 Sabbābhibhu named Nanda,

Taṁ abbhakkhāya Niraye ciraṁ saṁsaritaṁ mayā, [70]
Through slandering him I transmigrated through Hell for a long time, Cf. the story of the Bodhisattva in his life as Abhiya in Mahāvastu, p. 35 ff., who is jealous by nature and slanders a disciple of the Buddha Sarvābhibhū named Nanda. There it is related he realises his mistake and apologises both to the Buddha and his disciple, and aspires to Buddhahood, which is then confirmed.21

Dasavassasahassāni Niraye saṁsariṁ ciraṁ,
For ten thousand long years I transmigrated through Niraya hell,

Manussabhāvaṁ laddhāhaṁ, abbhakkhānaṁ bahuṁ labhiṁ, [71]
When I received an existence as man, I received much slander,

Tena kammāvasesena Ciñcamānavikā mamaṁ
Through the remainder of that deed the brahmin maiden named Ciñcā

Abbhācikkhi abhūtena janakāyassa aggato. ti [72]
Slandered me with lies at the head of an assembly of people.