[393]
In the city of Haṃsavatī I was a gatekeeper (dovārika);
wealth immeasurable, beyond reckoning, lay heaped up in my house.
Seated in a place apart, having gladdened my heart,
sitting in my fine mansion, I then thought thus:
"Many indeed are the riches I have gained; prosperous are my inner quarters;
even the king has invited me — Ānanda, lord of the earth.
And this Buddha has arisen, the Sage whose arising is rare;
and riches are found with me: I shall give a gift to the Teacher.
By Prince Paduma an excellent gift was given to the Conqueror —
bull elephants and couches, and bolster-rests in no small number.
I too shall give a gift to the Saṅgha, the community supreme and excellent —
an excellent gift never given before: I shall be the first to do it."
Having pondered in many ways in what offering the fruit is happiness,
I saw the gift of requisites (parikkhāra) as the fulfilment of my intention:
"I shall give requisites to the Saṅgha, the community supreme and excellent,
such as have not before been given by others: I shall be the first to do it."
Going to the workers in reeds, I straightway had parasols made:
one hundred thousand parasols I gathered together in one place.
One hundred thousand cloths I gathered together in one place;
one hundred thousand bowls I gathered together in one place.
Adzes and knives, needles and nail-cutters,
having had them made to match, I had set beneath the parasols.
Fans and palm-leaf fans, peacock-feather fans and yak-tail whisks,
water-strainers and oil-vessels I had made to match.
Needle-cases and shoulder-straps, and also waistbands,
and well-made bowl-stands I had made to match.
And vessels for daily use, and also bowls of bronze,
filling them with medicines, I set beneath the parasols.
Sweet flag and vetiver, liquorice, long pepper and black pepper,
yellow myrobalan and fresh ginger — with all these I filled the vessels.
Sandals and clogs, also cloths for wiping off water,
and well-made walking-staffs I had made to match.
Medicine and eye-ointments too, applicator-sticks and water-filters (dhammakuttara),
keys, and key-cases sewn with [threads of] five colours;
Binding-straps and smoke-inhaling tubes, and also lamp-holders,
water-gourds and caskets I had made to match.
Tongs and scissors, and also rust-removers,
and bags for medicines I had made to match.
Long chairs and stools, and couches four-footed,
having had them made to match, I set beneath the parasols.
Mattresses of wool, mattresses of cotton, also cushions for stools,
and well-made pillows I had made to match.
Kuruvinda scrubbing-powder and beeswax, a warmer for oiled hands (?),
a siveṭi-board (?), a needle, and a bed together with its spread;
Lodgings, foot-wipers, rods for bed and seat,
tooth-sticks and a potsherd [scrubber], fragrant unguents for the head;
Fire-drills and plank-seats, bowl-lids and dishes,
a ladle for water, bath-powder, and a dyeing-trough;
A broom, a bathing-cloth, likewise a rains-cloth,
a sitting-cloth, an itch-covering cloth, and then an inner robe;
An upper robe and outer robe, nose-treatment, mouth-rinse,
sour gruel and salt, honey and a drink of curds;
Beeswax and cloth-rags, mouth-wiping cloths and thread —
whatever there is that may be given, and whatever is allowable for the Teacher —
Collecting all of this, I approached Ānanda;
and having approached the king, the progenitor [of the Sage], of great renown,
Having saluted him with my head, I spoke these words:
"Together were we born and bred; one and the same is the renown of us both;
Sharers in happiness and in suffering (dukkha), each of us compliant with the other —
there is in me a suffering of mind: it rests with you [to remove], O tamer of foes.
If you are able, O khattiya, may you dispel that suffering."
[The king:] "Your suffering is my suffering: one and undivided is our mind.
Know it as good as done — if you can but release that [suffering]."
[I said:] "Know indeed, O great king: my suffering is hard to dispel."
[The king:] "Roar out your demand, though it be great — even this wealth so hard to relinquish;
whatever there is within my realm, even so far as my very life:
If you have need of these, I shall give and never waver."
[I said:] "You have roared, O sire; let not that great roaring prove false.
Today I shall know you as one who stands firm in all things."
[The king:] "You press exceedingly hard upon me, who stand ready to give.
What use to you is this talking? Tell me what you desire."
[I said:] "I desire, O great king, the supreme Buddha, the unexcelled:
I shall feed the Fully Awakened One; let not my life be at fault."
[The king:] "Another boon I will give you; the Tathāgata is not for the asking.
The Buddha cannot be given to anyone — like the radiant gem Jotirasa."
[I said:] "Did you not roar, O sire, even so far as your life?
When one would give his very life, it is fitting to give the Tathāgata."
[The king:] "The Great Hero must be set apart: the Conqueror can be given to no one.
The Buddha was not promised by me — choose wealth without measure."
[I said:] "I resort to the court of judgment; I shall question the judges.
As they shall pronounce with precision, so shall we inquire into this matter."
Taking the king by the hand, I went to the hall of judgment;
before the judges I spoke these words:
"Hear me, O judges! The king granted me a boon:
excepting nothing, he offered even his life.
When that boon had been granted me, I chose the supreme Buddha.
Has the Buddha been well given to me? Sever this doubt of mine!"
[The judges:] "We shall hear your word, and that of the king, warden of the earth;
having heard the word of you both, we shall sever the doubt herein.
Was everything, sire, given by you, wholly for this man to claim?"
[The king:] "Excepting nothing, I offered even my life;
he had come into utmost hardship, [pressing me] for as long as life should last (?);
knowing him thus sore afflicted, I granted him the whole to take."
[The judges:] "You are defeated, sire: to him the Tathāgata must be given.
The doubt of both is severed: stand you both upon the compact."
The king, standing right there, said this to the judges:
"Duly give also unto me, that I may gain the Buddha back."
[The judges to me:] "Having fulfilled your intention, having fed the Tathāgata,
you shall give the Fully Awakened One back to Ānanda the glorious."
Having saluted the judges, and also Ānanda the khattiya,
glad and rejoicing, I approached the Fully Awakened One.
Having approached the Fully Awakened One, who had crossed the flood, free of taints (āsava),
having saluted him with my head, I spoke these words:
"Together with a hundred thousand who have attained mastery (vasī), consent, O One with Vision (cakkhumā)!
Gladdening my mind (citta), come to my dwelling!"
Padumuttara, knower of the world, receiver of oblations,
understanding my intention, consented — he, the One with Vision.
Knowing his consent, having saluted the Teacher,
joyful and with uplifted mind, I returned to my dwelling.
Assembling my friends and ministers, I spoke these words:
"What is very hard to win I have won, like the radiant gem.
With what shall I do him honour — the measureless, the incomparable,
unequalled, without peer, the Wise, the Conqueror who has no counterpart,
Equal only to the unequalled, without a second, the Bull of Men?
Hard indeed it is for me to do a service befitting the Buddha.
Let us gather flowers of every kind and make a pavilion of flowers:
this will befit the Buddha; it shall be an offering of all things."
Of blue lotus and of lotus, of jasmine and adhimuttaka,
of campaka and nāga-blossom, I had the pavilion made.
A hundred thousand seats I spread in the shade of the parasols;
the hindmost seat, my own, was worth more than a hundred.
A hundred thousand seats I spread in the shade of the parasols;
having made ready food and drink, I announced the time.
When the time had been announced, Padumuttara the Great Sage
came with a hundred thousand masters to my dwelling,
Which bore parasols aloft; within the pavilion of full-blown flowers
the Supreme among Men sat down with the hundred thousand masters.
"One hundred thousand parasols, one hundred thousand seats —
allowable and blameless: accept them, O One with Vision!"
Padumuttara, knower of the world, receiver of oblations,
wishing to bring me across, accepted — he, the Great Sage.
To every single bhikkhu I gave a bowl, to each his own;
they laid aside the bowls they had brought, and bore the bowls of metal.
For seven nights and days the Buddha sat in the pavilion of flowers;
awakening many beings, he set the Wheel of Dhamma rolling.
While he set the Wheel of Dhamma rolling beneath the pavilion of flowers,
for eighty-four thousand there was breakthrough to the Dhamma.
When the seventh day arrived, Padumuttara the Great Sage,
seated in the shade of the parasols, spoke these verses:
"This young man who has given me an excellent gift lacking in nothing —
him will I extol: listen to my words.
Elephants, horses, chariots, and infantry — an army of four limbs —
shall constantly surround him: this is the fruit of the gift of all things.
Elephant-carriages, horse-carriages, palanquins and litters
shall constantly wait upon him: this is the fruit of the gift of all things.
Sixty thousand chariots, adorned with every ornament,
shall constantly surround him: this is the fruit of the gift of all things.
Sixty thousand instruments of music, and drums full well adorned,
shall constantly sound for him: this is the fruit of the gift of all things.
Eighty-six thousand women, beautifully adorned,
in raiment and ornament of many hues, wearing earrings set with gems,
Of lovely countenance, smiling, shapely, slender-waisted,
shall constantly surround him: this is the fruit of the gift of all things.
For thirty thousand aeons (kappa) he shall delight in the deva world;
a thousand times, as lord of devas, he shall exercise rule among the devas;
And a thousand times he shall be a wheel-turning monarch (cakkavatti);
and extensive kingship over regions, incalculable by reckoning.
While he dwells in the deva world, endowed with his meritorious deed,
a parasol of jewels shall be borne [over him] even to the bounds of the deva world.
Whenever this man shall desire a canopy born of cloth and flowers,
then, knowing his mind, it shall spread its cover over him continually.
Passing away from the deva world, urged on by the root of the bright [deed],
conjoined with meritorious kamma, he shall become a kinsman of Brahmā (a brahmin).
In one hundred thousand aeons, arisen in the family of Okkāka,
there shall be in the world a Teacher, Gotama by name.
Directly knowing all of this, Gotama, the Bull of the Sakyans,
seated amid the Saṅgha of bhikkhus, shall set him in the foremost place (etadagga).
Pilindavaccha by name, he shall be a disciple of the Teacher;
honoured by devas, by asuras, and by gandhabbas,
By bhikkhus and bhikkhunīs and householders alike,
having become dear to them all, he shall dwell free of taints."
The deed done a hundred thousand [aeons ago] has shown me its fruit right here:
well-loosed as an arrow's flight, I have burned up my defilements (kilesa).
Oh, the deed well done by me in the unsurpassed field of merit,
where, having done my service, I have reached the unshaken state!
The young man who gave that excellent gift lacking in nothing —
he was the very first, the forerunner: this is the fruit of that gift.
Having given parasols to the Sublime One (sugata) and to the Saṅgha, the community supreme and excellent,
I experience eight benefits (ānisaṃsa) befitting my deed:
I know not cold, I know not heat; dust and dirt do not cling to me;
I am free from harm, free from calamity, and honoured at all times;
my skin is fine and delicate; my mind is lucid.
As I wandered on in existence, a hundred thousand parasols,
fitted with every ornament, were held above my head by force of that deed —
this present birth alone excepted.
Therefore in this birth there is no bearing of a parasol for me:
all my deeds were wrought for the winning of the parasol of liberation (vimutti).
Having given cloths to the Sublime One and to the Saṅgha, the community supreme and excellent,
I experience eight benefits befitting my deed:
Golden of hue, free from dust, possessed of radiance and splendour,
my body is sleek as I wander on in existence;
A hundred thousand cloths — white and yellow and red —
are borne above my head: this is the fruit of the gift of cloths.
Silks and woollens, linens and cottons
I obtain in every place: this as the outflow (nissanda) of those [gifts].
Having given bowls to the Sublime One and to the Saṅgha, the community supreme and excellent,
I experience ten benefits befitting my deed:
I eat at all times from dishes of gold, dishes of gems,
and dishes of silver, and dishes made of ruby;
I am free from harm and free from calamity, and honoured at all times;
a gainer of food and drink, of clothing and of bedding;
My riches do not perish; I am one of steadfast mind;
ever a lover of the Dhamma, with few defilements, free of taints.
In the deva world or among men, these qualities follow after me;
they forsake me nowhere, as the shadow forsakes not the form.
Having given to the supreme Buddha, and likewise to the Saṅgha,
many well-made adzes joined with ornamented bindings,
I experience eight benefits befitting my deed:
I am valiant and self-assured, perfected in the grounds of self-confidence;
I possess steadfastness and energy (vīriya), with a mind ever strenuous;
Knowledge (ñāṇa) that severs the defilements — subtle, unequalled, pure —
I obtain in every place: this as the outflow of that [gift].
Having, with a confident mind, given to the Buddha, and likewise to the Saṅgha,
many knives free of roughness and harshness, needing no scouring,
I experience five benefits befitting my deed:
A good friend, energy, patience, the knife of loving-kindness,
and — since the dart of craving (taṇhā) is cut — the unsurpassed knife of wisdom,
knowledge equal to the diamond: these I gain as the outflow of those [gifts].
Having given needles to the Sublime One and to the Saṅgha, the community supreme and excellent,
I experience five benefits befitting my deed:
Wandering from existence to existence, I am ever worthy of homage,
a cutter of doubt, comely, wealthy, and of keen wisdom;
With knowledge I have seen the meaning, the matter profound and subtle;
my knowledge, equal to the diamond's point, is the destroyer of the dark.
Having given nail-cutters to the Sublime One and to the Saṅgha, the community supreme and excellent,
I experience five benefits befitting my deed:
Slaves men and women, cattle and horses, hired servants and dancers,
barbers, meal-makers, and cooks in plenty I obtain in every place.
Having given fans to the Sublime One, and beautiful palm-leaf fans,
I experience eight benefits befitting my deed:
I know not cold, I know not heat; no fever is found [in me];
I know no distress, no burning anguish of my mind;
The fire of lust, the fires of hatred and delusion, the fire of conceit and the fire of views —
every fire of mine is quenched: this as the outflow of that [gift].
Having given peacock-feather fans and yak-tail whisks to the Saṅgha, the supreme community,
I dwell with defilements stilled, without blemish.
Having given water-strainers to the Sublime One, together with dhammakuttara [filter-vessels] (?),
I experience five benefits befitting my deed:
Surpassing that of all, I obtain a divine span of life;
I am never to be overpowered by robbers or by foes;
Neither by weapon nor by poison is harm wrought upon me;
for me there is no dying in mid-course: this as the outflow of those [gifts].
Having given oil-vessels to the Sublime One and to the Saṅgha, the community supreme and excellent,
I experience five benefits befitting my deed:
Of most lovely form, most auspicious, of high and buoyant mind,
with a mind undistracted, I am guarded by every protection.
Having given needle-cases to the Sublime One and to the Saṅgha, the community supreme and excellent,
I experience three benefits befitting my deed:
Happiness of mind, happiness of body, and happiness born of the postures (iriyāpatha) —
these qualities I gain as the outflow of that [gift].
Having given shoulder-straps to the Conqueror and to the Saṅgha, the community supreme and excellent,
I experience three benefits befitting my deed:
I win a firm hold upon the true Dhamma; I remember my second existence;
everywhere I am fair of skin: this as the outflow of that [gift].
Having given waistbands to the Conqueror and to the Saṅgha, the community supreme and excellent,
I experience six benefits befitting my deed:
I waver not in concentrations (samādhi); I have mastery in concentrations;
my following cannot be divided; my word is always taken to heart;
My mindfulness (sati) stands established; no terror is found in me:
in the deva world or among men, these qualities follow after me.
Having given bowl-stands to the Conqueror and to the Saṅgha, the community supreme and excellent,
there is for me absence of fear amid the five hues (?); I am unshaken by anything;
Whatever teachings I have heard, wakeners of mindfulness and knowledge,
being retained by me they do not perish: they abide well determined.
Having given vessels and utensils to the Buddha and to the supreme community,
I experience three benefits befitting my deed:
Vessels made of gold, made of gems, also made of crystal,
and made of ruby too, do I obtain;
Wives, slaves men and women, troops of elephant, horse, chariot, and foot,
and women true to their lord — these are mine for use at every time;
Sciences and the words of spells, and the various traditions in plenty —
I study every craft: these are mine for use at every time.
Having given dishes to the Sublime One and to the Saṅgha, supreme in excellent qualities,
I experience three benefits befitting my deed:
Dishes made of gold, made of gems, also made of crystal,
and made of ruby too, do I obtain;
Dishes of assaṭṭha wood (?), dishes made of fruit-shell, also of lotus-leaf,
and conches for the drink of honey, do I obtain;
[Skill] in duties and in virtues, in practice, and in the ways of good conduct —
these qualities I gain as the outflow of that [gift].
Having given medicine to the Sublime One and to the Saṅgha, the community supreme and excellent,
I experience ten benefits befitting my deed:
Long-lived, strong, wise, fair of hue, famed, happy,
free from harm, free from calamity, honoured at all times;
nor is there for me parting from what is dear: this as the outflow of that [gift].
Having given sandals to the Conqueror and to the Saṅgha, the community supreme and excellent,
I experience three benefits befitting my deed:
Elephant-carriages, horse-carriages, palanquins and litters,
and sixty thousand chariots surround me at all times;
As I wander on in existence, clogs made of gems and of copper,
clogs of gold and of silver, spring up at each lifting of my foot;
They speed [me] onward to the sure course, to the cleansing of conduct and virtue (?):
these qualities I gain as the outflow of that [gift].
Having given clogs to the Sublime One and to the Saṅgha, supreme in excellent qualities,
mounting the clogs of psychic power (iddhi), I dwell according to my wish.
Having given face-wiping cloths to the Sublime One and to the Saṅgha, the community supreme and excellent,
I experience five benefits befitting my deed:
Golden of hue, free from dust, possessed of radiance and splendour,
my body is sleek; dust and dirt cling not to me:
these qualities I gain as the outflow of that [gift].
Having given walking-staffs to the Sublime One and to the Saṅgha, the community supreme and excellent,
I experience five benefits befitting my deed:
Many are my sons; no terror is found in me;
I am never to be overpowered, guarded by every protection;
I know not even a stumble; my mind does not stray.
Having given medicine and eye-ointment to the Saṅgha, the community supreme and excellent,
I experience eight benefits befitting my deed:
My eyes are wide; white, yellow, and red [shine their hues];
my eyes are unclouded and clear; I am rid of every disease;
I obtain the divine eye, and the unsurpassed eye of wisdom:
these qualities I gain as the outflow of that [gift].
Having given keys to the Sublime One and to the Saṅgha, the community supreme and excellent,
I obtain the key of knowledge, the opener of the door of Dhamma.
Having given key-cases to the Saṅgha, the community supreme and excellent,
I experience two benefits befitting my deed:
wandering on in existence, I am of little anger and free from despair.
Having given binding-straps to the Sublime One and to the Saṅgha, the community supreme and excellent,
I experience five benefits befitting my deed:
I waver not in concentrations; I have mastery in concentrations;
my following cannot be divided; my word is always taken to heart;
and attainment of riches arises for me as I wander on in existence.
Having given smoke-tubes to the Conqueror and to the Saṅgha, the community supreme and excellent,
I experience three benefits befitting my deed:
My mindfulness is straight; my sinews are well knit;
I obtain a celestial couch: this as the outflow of that [gift].
Having given the gift of lamps to the Conqueror and to the Saṅgha, the community supreme and excellent,
I experience three benefits befitting my deed:
Well-born, complete in every limb, wise, esteemed by the Awakened:
these qualities I gain as the outflow of that [gift].
Having given water-gourds and caskets to the Buddha and to the supreme community,
I experience ten benefits befitting my deed:
Then was I guarded, endowed with happiness, of great fame, and likewise of [good] destiny,
with limbs finely proportioned, delicately reared, spared by every calamity;
A gainer of abundant qualities; honours stir about me (?);
dread is utterly put away from me — through the water-gourds and caskets;
I obtain the four vaṇṇas (?) and the treasures of elephant and horse;
these do not perish for me: this is the fruit of the gourds.
Having given hatthalīlaṅgaka [hand-cleansers] (?) to the Buddha and to the Saṅgha, the supreme community,
I experience five benefits befitting my deed:
Endowed with every mark, possessed of long life and wisdom, composed,
my body is at all times set free from every weariness.
Having given to the Saṅgha scissors fine-edged and well whetted,
I obtain the knowledge that cuts away the defilements, unequalled and pure.
Having given tongs to the Sublime One and to the Saṅgha, the community supreme and excellent,
I obtain the knowledge that plucks out the defilements, unequalled and pure.
Having given nose-treatments to the Sublime One and to the Saṅgha, the community supreme and excellent,
I experience eight benefits befitting my deed:
Faith, virtue, conscience, and then the quality of moral dread,
learning and generosity and patience, with wisdom as my eighth quality.
Having given stools to the Sublime One and to the Saṅgha, the community supreme and excellent,
I experience five benefits befitting my deed:
I am born in a lofty family; I become one of great wealth;
all pay me reverence; my fame ascends on high;
For a hundred thousand aeons four-sided couches
attend me constantly; and I delight in sharing.
Having given mattresses to the Sublime One and to the Saṅgha, the community supreme and excellent,
I experience six benefits befitting my deed:
My frame even, shapely, and well knit, tender, lovely to behold,
I obtain most excellent knowledge: this is the fruit of the gift of mattresses;
Quilts of cotton and fleecy covers wrought with figures,
silken sheets and embroidered coverlets in plenty,
fine poṭṭhaka-cloths and blankets — these I obtain in their variety;
Soft cloaks and soft coverlets of braided deer-hide
I obtain in place after place: this is the fruit of the gift of mattresses;
From the time that I can remember myself, from the time I came to years of discretion,
I am not empty — jhāna is my couch: this is the fruit of the gift of mattresses.
Having given pillows to the Conqueror and to the Saṅgha, the community supreme and excellent,
I experience six benefits befitting my deed:
Upon pillows of wool, of lotus, and of red sandalwood,
I ever rest my head;
In the excellent eightfold path (magga) and in the four fruits of the ascetic life,
having aroused knowledge in these, I dwell perpetually;
In giving, in taming, and in restraint, in the boundless states and the form [absorptions],
having aroused knowledge in these, I dwell at every season;
In duties and in virtues and in observance (?), and in the ways of good conduct,
having aroused knowledge in these, I dwell at all times;
In walking-meditation and in striving, in energy, in the [qualities] that side with awakening,
having aroused knowledge in these, I dwell according to my wish;
In virtue, concentration, wisdom, and liberation unsurpassed,
having aroused knowledge in these, I dwell in happiness.
Having given plank-seats to the Conqueror and to the Saṅgha, the community supreme and excellent,
I experience two benefits befitting my deed:
Excellent couches in plenty — of gold, of gems, of solid ivory —
do I acquire: this is the fruit of the plank-seat.
Having given footstools to the Conqueror and to the Saṅgha, the community supreme and excellent,
I experience two benefits befitting my deed:
I obtain vehicles in abundance: this is the fruit of the footstool;
slave-women and slaves and wives, and whoever else are my dependants,
duly do they serve me: this is the fruit of the footstool.
Having given oil for anointing to the Saṅgha, the community supreme and excellent,
I experience five benefits befitting my deed:
Freedom from sickness, beauty of form, swift apprehension of the Dhamma,
the gaining of food and drink, and long life as my fifth.
Having given ghee and oil to the Saṅgha, the community supreme and excellent,
I experience five benefits befitting my deed:
Strong, endowed with form, ever glad, with [flourishing] offspring (?),
and ever without sickness am I: this is the fruit of ghee and oil.
Having given water for rinsing the mouth to the Saṅgha, the community supreme and excellent,
I experience five benefits befitting my deed:
My throat is pure, my voice is sweet; I am rid of cough and asthma;
and the fragrance of the blue lotus breathes from my mouth at all times.
Having given excellent curds to the Buddha and to the Saṅgha, the supreme community,
I enjoy the food of the deathless — the excellent mindfulness occupied with the body (kāyagatā sati).
Having given honey endowed with colour, scent, and taste to the Conqueror and his community,
I obtain the taste of liberation, incomparable and without its like.
Having given flavours as they really are (yathābhūta) to the Buddha and to the Saṅgha, the supreme community,
I enjoy the four fruits befitting my deed.
Having given food and drink to the Buddha and to the Saṅgha, the supreme community,
I experience ten benefits befitting my deed:
Long-lived, strong, wise, fair of hue, famed, happy,
a gainer of food and of drink, valiant, and likewise endowed with understanding:
wandering on in existence, I gain these qualities.
Having given incense to the Sublime One and to the Saṅgha, the community supreme and excellent,
I experience ten benefits befitting my deed:
Fragrant of body, famed, of swift wisdom and renowned,
of keen wisdom, of vast wisdom, of joyous and of profound wisdom,
endowed with wisdom abundant and quick, wandering from existence to existence —
and by force of that same [gift] I have now attained the blissful, blessed peace.
Welcome indeed was my coming into the presence of my Buddha!
The three true knowledges (vijjā) have been attained; the Buddha's teaching has been done.
My defilements have been burned away; all existences have been extirpated;
like an elephant that has burst its bonds, I dwell free of taints.
The four analytical knowledges (paṭisambhidā), and these eight liberations (vimokkha),
and the six superknowledges (abhiññā) have been realized; the Buddha's teaching has been done.
Thus indeed did the Venerable Elder Pilindavaccha speak these verses.
The Apadāna of the Elder Pilindavaccha is concluded.
The Apadāna of the Elder Sela, the second (392).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.