Jinacaritaṁ
The Life of the Victorious Buddha

[Abhinīhārakathā]
[The Story of the Resolution]

 

pabodhetvāna disvāna cārulocanapaṅkaje
punapevaṁ vicintesi nipanno dhitimā tahiṁ [46]

Dhitimā tahiṁ nipanno, cāru-locana-paṅkaje pabodhetvāna, puna-pi-evaṁ disvāna, vicintesi:

The Firm One, while lying in that place, after raising his charming lotus-eyes, and once more contemplating (the Buddha), thought thus:

 

iccheyyañ-ceham-ajjeva hantvānantaraṇe bhave
saṅghassa navako hutvā paviseyyaṁ puraṁ varaṁ [47]

“Ce-ahaṁ iccheyyaṁ, ajja-eva bhave ananta-raṇe hantvā, Saṅghassa navako hutvā, varaṁ puraṁ paviseyyaṁ.

“If I so wished, today, after slaying the endless battle of existence, and becoming a novice in the Saṅgha, I could enter the excellent city (of Nibbāna). The city referred to here must be Nibbāna, which is called a city just two verses below; we have to understand it this way for the rest of the thought sequence to make sense.01

 

kim-aññātakavesena klesanibbāpanena me
ayaṁ buddho vahaṁ buddho hutvā loke anuttaro [48]

janataṁ dhammanāvāya tāretvāna bhavaṇṇavā
nibbānapuram-ānetvā seyyaṁ me parinibbutaṁ [49]

Kiṁ me aññātaka-vesena klesa-nibbāpanena? Ahaṁ ayaṁ Buddho va loke anuttaro Buddho hutvā, janataṁ Dhamma-nāvāya bhava-aṇṇavā tāretvāna, Nibbāna-Puram-ānetvā, Parinibbutaṁ me seyyaṁ.”

But what is there for me in another dress, or in the destruction of the defilements? These lines are very awkward syntactically, they could also mean: what is there for me with the private (aññātakavesena) destruction of the defilements? Maybe both meanings are intended.02 Like this Buddha, Complete Emancipation is best for me (only) after becoming a supreme Buddha myself and carrying the people across the ocean of existence with the boat of the Dhamma, and bringing them to the City of Nibbāna.”

 

iccevaṁ cintayitvāna nipanno kaddame tahiṁ
suvaṇṇakadalikkhandhasannibho sotisobhati [50]

Iti-evaṁ cintayitvāna, tahiṁ kaddame nipanno su-vaṇṇa-kadali-kkhandha-sannibho, so-atisobhati.

After reflecting thus, while lying there in the mud like a very lovely banana trunk, he radiated beautifully.

 

chabbaṇṇaraṁsīhi virājamānaṁ
disvā manuññaṁ sugatattabhāvaṁ
sañjātapītīhi udaggacitto
sambodhiyā chandam-akāsi dhīro [51]

Dhīro chaḷ-vaṇṇa-raṁsīhi manuññaṁ virāja-mānaṁ Sugata-atta-bhāvaṁ disvā, udagga-citto sañjāta-pītīhi, Sambodhiyā chandaṁ akāsi.

The Hero, after seeing the pleasing and Fortunate individual with his mind detached and his six coloured rays, his heart uplifted with the joy that had arisen, made his aspiration for Complete Awakening.

 

āgantvāna tahiṁ ṭhānaṁ isiṁ paṅke nipannakaṁ
lokassa setubhūto pi setubhūtaṁ tam-attano [52]

disvā ussīsake tassa ṭhatvā lokekasetuno
lokekalocano dhīro dīpaṁkaratathāgato [53]

Isiṁ tahiṁ ṭhānaṁ paṅke nipannakaṁ āgantvāna, taṁ lokassa setu-bhūto pi, attano setu-bhūtaṁ disvā, Dīpaṁkara-Tathāgato Dhīro Loka-Eka-Locano Loka-Eka-Setuno tassa ussīsake ṭhatvā,

After approaching the place where the sage was lying in the mud, also being a bridge for the world, and seeing him making a bridge out of himself, Dīpaṅkara, the Realised One, the Hero, the World's Sole Eye, the World's Sole Bridge, after standing near his head,

 

gotamo nāma nāmena sambuddhoyaṁ anāgate
bhavissatī ti vyākāsi sāvake ca purādike [54]

“Yaṁ anāgate nāmena Gotamo nāma Sambuddho bhavissati” ti, sāvake ca pura-ādike vyākāsi.

(and announcing): “In the future he will be a Sambuddha known by the name of Gotama,” spoke about his disciples, his city, and so on.

 

idaṁ vatvāna katvāna sasaṅgho taṁ padakkhiṇaṁ
pūjesi aṭṭhamuṭṭhīhi kusumehi guṇappiyo [55]

Idaṁ vatvāna, sa-Saṅgho Guṇa-Ppiyo taṁ padakkhiṇaṁ katvāna, aṭṭha-muṭṭhīhi kusumehi pūjesi.

Having said this, that (Buddha) of Lovely Virtue, together with his Saṅgha, circumbulated him, and worshipped him with eight handfuls of flowers.

 

iti kātūna pāyāsi sasaṅgho lokanāyako
rammakaṁ nāma nagaraṁ rammārāmālayālayaṁ [56]

Sa-Saṅgho Loka-Nāyako iti kātūna, ramma-ārāma-ālaya-ālayaṁ Rammakaṁ nāma nagaraṁ pāyāsi.

Having done this, the Leader of the World, together with the Saṅgha, entered into city called Rammaka, which has fair pleasure gardens Ārāma has the original meaning of pleasure garden here, not monastery.03 and dwelling places.

 

jinassa vacanaṁ sutvā uṭṭhahitvāna paṅkato
mudito devasaṅghehi kusumādīhi pūjito [57]

pallaṅkam-ābhujitvāna nisīdi kusumāsane
mahātapo mahāpañño sumedho damitindriyo [58]

Mahā-tapo mahā-pañño damita-indriyo Sumedho Jinassa vacanaṁ sutvā, paṅkato uṭṭhahitvāna, mudito pallaṅkaṁ ābhujitvāna, kusuma-āsane nisīdi, Deva-saṅghehi kusuma-ādīhi pūjito.

Sumedha, the great ascetic, having great wisdom, and controlled senses, after hearing the Victorious One's word, rejoicing, arising from the mud, and folding his legs crosswise sat down on the flower seat, and was worshipped by the assembly of Devas with flowers and so on.

 

devā dasasahassesu cakkavāḷesu moditā
abhitthaviṁsu taṁ dhīraṁ nisinnaṁ kusumāsane [59]

Dasa-sahassesu cakka-vāḷesu Devā moditā kusuma-āsane nisinnaṁ taṁ Dhīraṁ abhitthaviṁsu.

The Devas from the ten thousand world-systems, rejoicing, praised the Hero who was sitting on the flowerseat.