Jinacaritaṁ
The Life of the Victorious Buddha

[Sakyabbhāgamaṇakathā]
[The Story of the Visit to the Sakyans]

 

tadā suddhodano rājā putto sambodhim-uttamaṁ
patvā pavattasaddhammacakko lokahitāya me [339]

rājagahaṁ va nissāya ramme veḷuvanedhunā
vasatī ti suṇitvāna buddhabhūtaṁ sakatrajaṁ [340]

daṭṭhukāmo navakkhattuṁ navāmacce mahesino
navayodhasahassehi saddhiṁ pesesi santikaṁ [341]

Tadā Suddhodano Rājā: “Me putto, uttamaṁ Sambodhiṁ patvā, loka-hitāya, pavatta-saddhamma-cakko, adhunā Rājagahaṁ nissāya va ramme Veḷuvane vasatī” ti suṇitvāna, Buddha-bhūtaṁ saka-atra-jaṁ daṭṭhu-kāmo nava-kkhattuṁ nava-āmacce nava-yodha-sahassehi saddhiṁ Mahesino santikaṁ pesesi.

Then King Suddhodana, having heard: “My child, after attaining supreme and Complete Awakening, desiring the welfare of the world, has set the True Dhamma wheel rolling, and recently has been living in the delightful Bamboo Wood, and depending on Rājagaha for support”, desiring to see his own son, who had become a Buddha, nine times sent nine ministers accompanied by nine thousand warriors into the presence of the Great Seer.

 

gantvā te dhammarājassa sutvānopamadesanaṁ
uttamatthaṁ labhitvāna sāsanam-pi na pesayuṁ [342]

Te gantvā Dhamma-Rājassa anopama-desanaṁ sutvā, uttama-atthaṁ labhitvāna, sāsanaṁ pi na pesayuṁ.

They, after going and hearing the Dhamma-King's incomparable preaching, and obtaining the supreme benefit, Having become Arahants.01 didn't give the message.

 

tesvekam-pi apassanto kāludāyiṁ subhāratiṁ
āmantetvā mahāmaccaṁ pabbajjābhirataṁ sadā [343]

Tesu-ekaṁ pi apassanto sadā pabbajjā-abhirataṁ su-bhāratiṁ mahā-maccaṁ Kāludāyiṁ āmantetvā,

Seeing that not even one of them (returned), having summoned his good servant and great minister Kāludāyī, who always greatly delighted in (the thought) of the going forth ordination,

 

sutaggaratanaṁ netvā mama nettarasāyanaṁ
yena kenacupāyena karohī ti tam-abravī [344]

“Yena kenaci upāyena mama suta-agga-ratanaṁ netvā, netta-rasa-āyanaṁ karohī” ti taṁ abravī.

said to him: “After carrying away my great treasure of a son by whatever means, delight my eyes (by bringing him into my presence).”

 

atha yodhasahassena tam-pi pesesi so pi ca
gantvā sapariso satthu sutvā sundaradesanaṁ [345]

Atha yodha-sahassena taṁ pi pesesi, so pi ca sa-pariso gantvā, Satthu sundara-desanaṁ sutvā,

Then he sent him also together with a thousand warriors, and having gone with that group, he, after hearing the Teacher's beautiful preaching,

 

arahattañjasaṁ patvā pabbajitvā narāsabhaṁ
namassanto sa sambuddhaṁ paggayha sirasañjaliṁ [346]

Arahatta-añjasaṁ patvā, pabbajitvā, Nara-Āsabhaṁ Sambuddhaṁ sirasa-añjaliṁ paggayha namassanto, sa:

attaining the road to Worthiness, and ordaining, having put his hands to his head in reverential salutation, while worshipping that Best of Men, the Sambuddha (said):

 

vasantakālajjanitātiratta-
vaṇṇābhirāmaṅkurapallavāni
sunīlavaṇṇujjalapattayuttā
sākhāsahassāni manoramāni [347]

“Vasanta-kāla-janita-atiratta-vaṇṇa-abhirāma-aṅkura-pallavāni, su-nīla-vaṇṇa-ujjala-patta-yuttā sākhā-sahassāni mano-ramāni,

“The season of Spring has produced very colourful and delightful red buds and foliage, a thousand delightful branches together with glorious, and very green Nīla normally means dark blue or black, but interestingly it must be taken as green here; cf. vv. 350, 351 below.02 coloured leaves,

 

visiṭṭhagandhākulaphāliphulla-
nānāvicittāni mahīruhāni
sucittanānāmigapakkhisaṅgha-
saṅgīyamānuttamakānanāni [348]

visiṭṭha-gandha-ākula-phāli-phulla-nānā-vicittāni mahīruhāni, su-citta-nānā-miga-pakkhi-saṅgha saṅgīyamāna-uttama-kānanāni,

trees crowded with various extraordinarily fragrant and variegated blossoms, many very beautiful animals, and flocks of birds singing in the excellent groves,

 

sunīlasātodakapūritāni
sunādikādambakadambakāni
sugandha-indīvarakallahārā-
ravindarattambujabhūsitāni [349]

tīrantare jātadumesu puppha-
kiñjakkharājīhi virājitāni
muttātisetāmalasekatāni
rammāni nekāni jalāsayāni [350]

su-nīla-sāta-udaka-pūritāni, mutta-atiseta-amala-sekatāni, su-nādi-kādamba-kadambakāni, su-gandha-indīvara-kallahāra-aravinda-ratta-ambuja-bhūsitāni tīra-antare jāta-dumesu, puppha-kiñjakkha-rājīhi virājitāni, rammāni nekāni jalāsayāni

and countless delightful lakes, full of very blue and agreeable waters, having unstained and extremely white pearly sandbanks, with a multitude of sweet-sounding grey geese, decorated with very fragrant blue, white, copper-coloured, and red lotuses, with a variety of trees along the banks, resplendent with rows of flowers and blossoms,

 

manuññaveḷūriyakañcukāni
va guṇṭhitānīva susaddalehi
sunīlabhūtāni mahītalāni
nabhāni mandānilasaṅkulāni [351]

manuñña-veḷūriya-kañcukāni va guṇṭhitāni-iva, su-saddalehi su-nīla-bhūtāni mahī-talāni, nabhāni manda-anila-saṅkulāni.

having plains covered with very fresh and very green lawns, as though covered with pleasing lapis-lazuli, and skies full of light breezes.

 

anantabhogehi janehi phītaṁ
surājadhāniṁ kapilābhidhāniṁ
gantuṁ bhadante samayo ti ādiṁ
saṁvaṇṇivaṇṇaṁ gamanañjasassa [352]

Bhadante! Ananta-bhogehi janehi phītaṁ Kapila-abhidhāniṁ su-Rāja-Dhāniṁ gantuṁ samayo” ti, ādiṁ gamana-añjasassa vaṇṇaṁ saṁvaṇṇi.

Reverend Sir! It is time to go to the Royal City called after Kapila, Kapila was a isi (ṛṣi) who lived in the city in former days, eventually the city was named after him.03 which is prosperous with people having endless riches”, beginning in this way he praised the beauty of the journeying road.

 

suvaṇṇanaṁ taṁ sugato suṇitvā
vaṇṇesi vaṇṇaṁ gamanassudāyi
kin-nū ti bhāsittha tato udāyi
kathesidaṁ tassa sivaṅkarassa [353]

Sugato su-vaṇṇanaṁ taṁ suṇitvā, “Udāyi, gamanassa vaṇṇaṁ vaṇṇesi kiṁ nū”? ti bhāsittha. Tato Udāyi tassa Sivaṁ-Karassa idaṁ kathesi:

The Fortunate One, after hearing this great praise, said: “Udāyin, why did you praise the beauty of this journey?” Then Udāyī said this to that Safety-Maker:

 

bhante pitā dassanam-icchate te
suddhodano rājavaro yasassī
tathāgato lokahitekanātho
karotu saññātakasaṅgahan-ti [354]

“Bhante pitā Rāja-varo yasassī Suddhodano te dassanaṁ icchate, Loka-Hita-Eka-Nātho Tathāgato saṁ-ñātaka-saṅgahaṁ karotu.” ti

“Reverend Sir, your father the famous and excellent King Suddhodana wishes to have sight of you; let the Sole Protector of the World's Benefit, the Realised One, be of assistance to his relatives.”

 

suṇitvā madhuraṁ tassa giraṁ lokahite rato
sādhūdāyi karissāmi ñātakānan-ti saṅgahaṁ [355]

Loka-hite rato tassa madhuraṁ giraṁ suṇitvā,: “Sādhu-Udāyī ñātakānaṁ saṅgaha karissāmi.” ti

When He who delights in the World's Benefit had heard (Udāyin's) sweet utterance, (He said): “It is good, Udāyin, I will (indeed) assist my relatives.”

 

jaṅgamo hemamerūva rattakambalalaṅkato
vimalo puṇṇacando va tārakāparivārito [356]

Ratta-kambala-alaṅkato jaṅgamo Hema-Meru iva, tārakā-parivārito vimalo puṇṇa-cando va,

Travelling along adorned with his red robe, like Golden (Mount) Meru, like the spotless, full moon surrounded by stars,

 

saddhiṁ vīsasahassehi santacittehi tādihi
gacchanto sirisampanno añjase saṭṭhiyojane [357]

dine dine vasitvāna yojane yojane jino
dvīhi māsehi sampatto buddho jātapuraṁ varaṁ [358]

siri-sampanno Jino Buddho, santa-cittehi Tādihi vīsa-sahassehi saddhiṁ, dine dine vasitvāna, yojane yojane gacchanto saṭṭhi-yojane añjase, dvīhi māsehi varaṁ jāta-puraṁ sampatto.

the glorious and Victorious Buddha, together with twenty-thousand In the Vyākhyā Tilakasiri writes the first line as dvisahassehi, and interprets it as two thousand, but vīsa- here must be for vīsaṁ, meaning twenty.04 Such-Like (Arahats), Tādi, lit.: such-like, a term applied to an Arahat.05 with their minds at peace, living day by day, going along the road league by league for sixty leagues (in all), within two months arrived at the excellent city of his birth.

 

buddhaṁ visuddhakamalānanasobhamānaṁ
bālaṁsumālisatabhānusamānabhānuṁ
cakkaṅkitorucaraṇaṁ caraṇādhivāsaṁ
lokattayekasaraṇaṁ araṇaggakāyaṁ [359]

visuddha-kamala-ānana-sobhamānaṁ, bāla-aṁsumāli-sata-bhānu-samāna-bhānuṁ, cakka-aṅkita-uru-caraṇaṁ, caraṇa-adhivāsaṁ Loka-Ttaya-Eka-Saraṇaṁ araṇa-agga-kāyaṁ Buddhaṁ.

The Buddha, whose face was shining like a pure lotus flower, luminous like a new sun having a hundred rays, with broad feet marked with the (auspicious) wheel, the abode of (good) conduct, Following Visuddhimagga, the Vyākhyās here explain (good) conduct (caraṇa) here, as being endowed with virtuous restraint (sīlasaṁvara), guarding the doors of the sense faculties (indriyesu guttadvāratā), knowing the right measure of food (bhojana mattaññutā), devotion to wakefulness (jāgariyānuyoga), conscientiousness (hiri), shame (ottappa), great learning (bahussuta), energy (viriya), mindfulness (sati), wisdom (pañña), and the four absorptions (jhānas). 06 the Sole Refuge of the Three Worlds, having a peaceful and excellent body,

 

sampuṇṇahemaghaṭatoraṇadhūmagandha-
mālehi veṇupaṇavādihi dundubhīhi
cittehi chattadhajacāmaravījanīhi
suddhodanādivanipā abhipūjayiṁsu [360]

Suddhodana-ādi-Avanipā sampuṇṇa-hema-ghaṭa-toraṇa-dhūma-gandha-mālehi, veṇu-paṇava-dundubhīhi ādihi, cittehi chatta-dhaja-cāmara-vījanīhi abhipūjayiṁsu.

was greatly worshipped by the Masters of the Earth beginning with Suddhodana, with full golden water-pots, pandals, perfumed smoke, and flowers, small bamboo drums, and so on, and with variegated umbrellas, flags, and yaktail fans.

 

susajjitaṁ puraṁ patvā munindo taṁ manoramaṁ
sugandhipupphakiñjakkhālaṅkatorutalākulaṁ [361]

Muni-Indo, taṁ su-gandhi-puppha-kiñjakkha-alaṅkata-uru-tala-ākulaṁ, mano-ramaṁ su-sajjitaṁ puraṁ patvā,

The Lord of Sages, having reached that delightful and well-prepared city, which was decorated with sweet smelling flowers and blossoms, crowded with broad terraces,

 

suphullajalajākiṇṇa-acchodakajalālayaṁ
mayūramaṇḍalāraddharaṅgehi ca virājitaṁ [362]

suphulla-jalaja-ākiṇṇa-accha-udaka-jala-ālayaṁ, mayūra-maṇḍala-āraddha-raṅgehi ca virājitaṁ,

having water-born flowers strewn over the pure waters of the tanks, resplendent with a multitude For this meaning of maṇḍala see SED.07 of pleasing This meaning of āraddha is missing from PED, but see DP.08 and colourful peacocks,

 

cārucaṅkamapāsādalatāmaṇḍapamaṇḍitaṁ
pāvekkhi pavaro rammaṁ nigrodhārāmam-uttamaṁ [363]

pavaro cāru-caṅkama-pāsāda-latā-maṇḍapa-maṇḍitaṁ rammaṁ uttamaṁ Nigrodha-Ārāmaṁ pāvekkhi.

entered the delightful and supreme Banyan Monastery, which was decorated with noble The Vyākhyās take pavaro as referring to the Buddha, but it seems more natural to take it as an adjective qualifying what immediately follows.09 and charming walkways, mansions, and creeper-covered pavillions.

 

amhākam-esa siddhattho putto natto ti ādinā
cintayitvāna sañjātamānasatthaddhasākiyā [364]

“Esa Siddhattho amhākaṁ putto natto” ti ādinā cintayitvāna, sañjāta-mānasa-tthaddha-Sākiyā,

After pondering thus: “this Siddhattha is our son or our grandson” and so on, the Sākiyas with their inborn and stubborn pride,

 

dahare dahare rājakumāre idam-abravuṁ
tumhe vandatha siddhatthaṁ na vandāma mayan-ti taṁ [365]

dahare dahare Rāja-kumāre idam-abravuṁ: “Tumhe vandatha Siddhatthaṁ, na vandāma mayan-ti taṁ”.

said to their various children and Princes: “You may worship Siddhattha, but we will not worship him.”

 

idaṁ vatvā nisīdiṁsu katvā te purato tato
adantadamako danto tilokekavilocano [366]

Idaṁ vatvā te purato katvā nisīdiṁsu. Tato adanta-Damako Danto Ti-Loka-Eka-Vilocano,

Having said that and placed them at the front, they sat down. Then the Tamer of the untrained, the Trained One, the Sole Eye of the Three Worlds,

 

tesaṁ ajjhāsayaṁ ñatvā na maṁ vandanti ñātayo
handa vandāpayissāmi dāni nesan-ti tāvade [367]

tesaṁ ajjhāsayaṁ ñatvā: “Ñātayo maṁ na vandanti, handa vandāpayissāmi nesaṁ dāni” ti, tāvade

knowing their intention (thought): “My relatives do not worship me, but I will now make them worship”, and immediately

 

abhiññāpādakajjhānaṁ samāpajjitva jhānato
vuṭṭhāya hemahaṁso va hemavaṇṇo pabhaṅkaro [368]

abhiññā-pādaka-jjhānaṁ samāpajjitva, jhānato vuṭṭhāya, hema-haṁso va hema-vaṇṇo Pabhaṅkaro,

after entering the (fourth) absorption, which is the basis for deep powers, and rising from that absorption, like a golden swan, the golden-coloured Light-Maker,

 

abbhuggantvā nabhaṁ sabbasattanettarasāyanaṁ
gaṇḍambarukkhamūlasmiṁ pāṭihāriyasannibhaṁ [369]

asādhāraṇam-aññesaṁ pāṭihāriyam-uttamaṁ
ramanīyatare tasmiṁ akāsi munipuṅgavo [370]

Muni-Puṅgavo nabhaṁ abbhuggantvā, sabba-satta-netta-rasāyanaṁ, aññesaṁ asādhāraṇaṁ, Gaṇḍamba-rukkha-mūlasmiṁ pāṭihāriya-sannibhaṁ, uttamaṁ Pāṭihāriyaṁ ramanīya-tare tasmiṁ akāsi.

that Noble Sage, after ascending into the sky, pleasing the eyes of all beings, being unlike others, delighting greatly in that place, performed the supreme (Double) Miracle, which was like the Miracle (performed) at the root of the Gaṇḍamba Tree. According to vs. 276 the Buddha also performed this miracle shortly after the Awakening. He later performed the same miracle at the root of the Gaṇḍamba Tree near Sāvatthi, see the introduction to the Sarabhamigajātaka (Jā. 483) for details.10

 

disvā tam-abbhutaṁ rājā suddhodano narāsabho
sañjātapītipāmojjo sakyavaṁsekanāyako [371]

Taṁ abbhutaṁ disvā, sañjāta-pīti-pāmojjo Sakya-Vaṁsa-Eka-Nāyako Nara-Āsabho Suddhodano Rājā

Having seen that wonder, with the joy and delight that had arisen, the Sole Leader of the Sakya Lineage, the Best of Men, King Suddhodana

 

satthupādāravindehi sake cārusiroruhe
bhūsitekāsi te sabbe sākiyā akaruṁ tathā [372]

Satthu-pāda-aravindehi sake cāru-siroruhe bhūsite akāsi; te sabbe Sākiyā tathā akaruṁ.

adorned his charming hair with the Teacher's lotus feet; and all the Sākiyās did likewise.

 

dhīro pokkharavassassa avasāne manoramaṁ
dhammavassaṁ pavassetvā sattacittāvanuggataṁ [373]

Dhīro pokkhara-vassassa avasāne mano-ramaṁ Dhamma-vassaṁ pavassetvā, satta-citta-avani-uggataṁ.

The Hero, when the rain of flowers had finished, having made the delightful Dhamma-rain fall, raised up the minds of all beings on earth.