[8] In the city of Haṃsavatī there lived a brahmin named Sujāta, with a hoard of eighty koṭis, abounding in wealth and grain.
A scholar, a bearer of the mantras, gone to the far shore of the three Vedas, he had reached perfection in the marks, in the legends, and in his own sacred doctrine.
At that time wanderers bearing the single topknot, Gotamakas, disciples of an Awakened One, Carakas, and hermits too were faring over the earth.
They too attended upon me, [thinking,] "He is a brahmin of renown"; many people honored me, but I honored no one.
I saw none worthy of honor; stiff with conceit was I then. The word "Buddha" did not exist, so long as the Victor had not yet arisen.
With the passing of days and nights, Padumuttara the Leader, dispelling all darkness, arose in the world, the One with Vision.
When the dispensation had grown widespread, known to many, and broadly established, the Buddha then came to the city called Haṃsa[vatī].
For his father's sake that Buddha, the One with Vision, taught the Dhamma; on that occasion the assembly stretched a yojana all around.
Then the ascetic named Sunanda, esteemed among men, covered over with flowers the whole assembly of the Buddha, as far as it extended.
And as [the Buddha] proclaimed the four truths in that most excellent pavilion of flowers, there was a penetration of the Dhamma (dhammābhisamaya) for a hundred thousand koṭis.
Having rained down the rain of the Dhamma for seven nights and days, when the eighth day came the Victor proclaimed [the destiny of] Sunanda:
"Whether transmigrating in the world of devas or among human beings, this one, become foremost of all, will wander on through existences.
In a hundred thousand aeons, one sprung from the Okkāka clan, Gotama by name, will be the Teacher in the world.
An heir in his Dhammas, a true-born son formed of the Dhamma, Puṇṇa, son of Mantānī, will be a disciple of the Teacher."
Thus did the Fully Awakened One then proclaim the ascetic Sunanda, gladdening all the people, displaying his own power.
With joined palms [the people] then paid homage to the ascetic Sunanda; having done that service to the Buddha, he purified his own destination (gati).
There arose in me a resolve upon hearing the Sage's word: "I too will do a service, so that I may see Gotama."
Having thought thus, I considered what act I should undertake: "What deed shall I perform in the unsurpassed field of merit?
And this bhikkhu, a master of recitation, [foremost] of all the reciters in the dispensation, stands appointed first in the Vinaya" — to that position I aspired.
This wealth of mine was measureless, imperturbable as the ocean; with that wealth I had a park built for the Buddha.
Securing for a hundred thousand the park named Sobhana on the east side of the city, I had it made a monastery for the Saṅgha.
Gabled houses and mansions, pavilions, flat-roofed halls, caves, and well-made walking-paths — these I had built in the monastery.
A sauna, a fire-hall, likewise a water-pavilion and a bathhouse I had built, and gave them to the Saṅgha of bhikkhus.
Couches and stools, vessels and utensils for use, a monastery attendant and medicine — all this I gave.
I set up a guard and had a strong rampart built: "Let no one molest those of peaceful mind (citta), the steadfast ones."
With a hundred thousand I had dwelling-places built in the monastery; having brought it to full abundance, I presented it to the Fully Awakened One:
"The park has been completed by me: accept it, O Sage! I will make it over to you, O Wise One: consent to it, One with Vision."
Padumuttara, the Knower of the World, the Receiver of Oblations, knowing my intention, consented — the Leader.
Knowing the consent of the All-Knowing One, the Great Seer, I had food made ready and announced the time.
When the time had been announced, Padumuttara the Leader came to my park with a thousand whose taints (āsava) were destroyed.
Knowing that he had taken his seat, I satisfied [them] with food and drink; knowing that he had finished eating, I spoke these words:
"Bought for a hundred thousand and built for just as much, the park named Sobhana — accept it, O Sage!
By this gift of ground, and by [these] intentions and aspirations, may I, whenever I arise in existence, obtain what I have longed for."
Having accepted the well-built monastery, the Fully Awakened One, seated amid the Saṅgha of bhikkhus, spoke these words:
"He who has given to the Buddha a well-built monastery — him will I proclaim: listen to me as I speak.
Elephants, horses, chariots, and foot-soldiers, an army of the four arms, ever surround him: this is the fruit of the monastery.
Sixty thousand musical instruments and well-adorned drums ever surround him: this is the fruit of the monastery.
Eighty-six thousand women, finely adorned, in variegated garments and ornaments, decked with gems and earrings,
with lovely faces, smiling, shapely, slender-waisted, will ever surround him: this is the fruit of the monastery.
For thirty thousand aeons he will delight in the world of devas; a thousand times, as lord of devas, he will exercise rulership over the devas.
All that is to be attained by a king of devas he will obtain; with wealth never wanting he will exercise rulership over the devas.
A thousand times he will be a wheel-turning monarch, a king over the realm; his ample kingship over the earth is beyond reckoning by count.
In a hundred thousand aeons, one sprung from the Okkāka clan, Gotama by clan, will be the Teacher in the world.
An heir in his Dhammas, a true-born son formed of the Dhamma, Upāli by name will be a disciple of the Teacher.
Having reached perfection in the Vinaya, skilled in occasion and non-occasion, upholding the Victor's dispensation, he will dwell free of taints.
Knowing all this full well, Gotama, the bull of the Sakyans, seated amid the Saṅgha of bhikkhus, will appoint him to the foremost place."
Since an immeasurable [aeon] past I have longed for your dispensation; that goal of mine has now been attained — the destruction of all fetters (saṃyojana).
As a man impaled upon a stake, menaced by the king's punishment, finding no relish on the stake, longs only for release,
even so, O Great Hero, menaced by the punishment of existence, impaled upon the stake of kamma, beset by the feeling (vedanā) of thirst,
I find no relish in existence; burning with the three fires, I seek release, even as [that man] from the king's punishment.
And as a man of experience, hard-pressed by poison, would seek an antidote, a means to destroy the poison,
and searching would find an antidote that destroys poison, and having drunk it would be at ease through release from the poison,
even so, O Great Hero, like the man stricken by poison, hard-pressed by ignorance (avijjā), I sought the antidote of the true Dhamma.
Seeking the Dhamma-antidote, I beheld the dispensation of the Sakyan — the foremost of true medicines, the remover of every dart.
Having drunk the medicine of the Dhamma, I drew out all the poison; I beheld Nibbāna, unaging, undying, the state of coolness.
As a man menaced by a spirit, hard-pressed by a spirit's grip, would seek a spirit-doctor for release from the spirit,
and searching would find one skilled in the lore of spirits, and he would strike down that spirit for him and destroy it root and all,
even so, O Great Hero, hard-pressed by the grip of darkness, I sought the light of knowledge (ñāṇa) for release from the darkness.
Then I saw the Sage of the Sakyans, the cleanser of the darkness of defilement; he dispelled my darkness, as the spirit-doctor the spirit.
I cut through the stream of saṃsāra; I dammed the stream of craving (taṇhā); I abolished existence altogether, from the root, like the spirit-doctor.
As the garuḷa swoops down upon the serpent that is his food, and churns up the great lake for a hundred yojanas around,
and having seized the serpent, worrying it head-downward, the bird takes it and departs wherever he desires,
even so, O Great Hero, like the mighty garuḷa, searching for the Unconditioned, I washed the faults away.
I have seen the excellent Dhamma, the unsurpassed state of peace; grasping it I abide, as the garuḷa the serpent.
The creeper named Āsāvatī, grown in the Cittalatā Grove — upon it in a thousand years a single fruit is born.
Devas wait upon it, though its fruit be so distant [and come] but once: so dear to the devas is Āsāvatī, supreme in fruit.
Reckoning from a hundred thousand [aeons], I wait upon the Sage; evening and morning I pay homage, as the devas to Āsāvatī.
Not barren is the waiting-on, not fruitless the homage: though I had come from afar, the moment did not fail me.
Searching, I do not see [for myself] rebirth-linking (paṭisandhi) in existence; without acquisitions (upadhi), fully released, stilled, I fare on.
As the lotus blossoms at the ray of the sun, even so, O Great Hero, have I blossomed at the ray of the Buddha.
As in the brood of the balākā-cranes no male is ever found, and when the clouds are thundering they always conceive,
and long do they carry the embryo, so long as the cloud does not thunder, but are delivered of the burden when the cloud pours down rain,
so when the Buddha Padumuttara thundered with the cloud of Dhamma, at the sound of the Dhamma-cloud I conceived the embryo of Dhamma.
Reckoning from a hundred thousand [aeons], I bore the embryo of merit; I was not delivered of the burden: the Dhamma-cloud did not thunder.
When you, O Sage of the Sakyans, in delightful Kapilavatthu thundered with the cloud of Dhamma, I was delivered of the burden;
emptiness and the signless, and likewise too the undirected, and all the four fruits — that Dhamma also I disentangled [brought to birth].
The Second Recitation Section.
Since an immeasurable [aeon] past I have longed for your dispensation; that goal of mine has now been attained — the unsurpassed state of peace.
Perfected in the Vinaya, even as that seer the master of recitation, there is none equal or like me: I bear the dispensation in mind.
In the Vinaya and in the Khandhakas, in the threefold division and in the fivefold, herein I have no perplexity, whether as to a letter or a phrase.
In censure and in reparation, skilled in occasion and non-occasion, in restoration and in rehabilitation, in all things I have reached mastery.
Having set down a passage from the Vinaya or the Khandhakas, or from the Twofold Vibhaṅga, I can resolve it in accordance with its essence.
Skilled in language, adept in what is the meaning and what is not, there is nothing unknown to me: single-minded am I in the Teacher's dispensation.
Expert in the form [of every case] am I today in the dispensation of the Sakyans' Son: all perplexity I dispel; I cut through every doubt.
The word and the word that follows, the letter and likewise the phrase, in the introduction and in the conclusion — in all am I adept.
Even as a mighty king, having struck down the harrying foe and won the battle, would build a city upon that spot,
and would have made in the city rampart and moat, pillar and gate-tower, and watchtowers of many kinds in plenty,
and would have made crossroads and squares, and market-rows well marked out, and there a council-hall for the deciding of right and wrong;
and, for the beating back of enemies, for the knowing of the breach and the sound, and for the protection of the host, he appoints a general of the army;
for the safekeeping of his goods, a man skilled in storing he appoints as keeper of the goods, [thinking,] "Let not my goods be lost";
one who is at one with the king, and whose advancement he desires, to him he gives adjudication, to conduct it for him as a friend;
one skilled in portents, in omens, and in the marks, a scholar, a bearer of the mantras, he appoints to the office of chaplain —
endowed with these limbs, he is called "a khattiya"; ever they guard the king, as the cakkavāka [tends] one in distress.
Even so do you, O Great Hero, like a khattiya whose foes are slain, come to be called the King of Dhamma of the world with its devas.
Having driven out the sectarians, and Māra too with his host, having shattered that gloom of darkness, you built the city of Dhamma.
Virtue (sīla) is the rampart there; your knowledge, the gate-tower; your faith (saddhā), O Wise One, the pillar; and restraint, the keeper of the gate.
The establishment of mindfulness (satipaṭṭhāna) is your watchtower; your wisdom (paññā), O Sage, the city square; the bases of success (iddhipāda), the crossroads; well built is the street of Dhamma.
The Suttanta and the Abhidhamma, and the Vinaya entire — the ninefold word of the Buddha: this is your hall of Dhamma.
The abiding in emptiness, in the signless, and in the undirected, imperturbability, and cessation (nirodha): this is your hut of Dhamma.
Appointed foremost in wisdom, and skilled in ready discernment (paṭibhāna), Sāriputta by name is your general of the Dhamma.
Skilled in the passing-away and re-arising [of beings], gone to mastery in psychic power, Kolita by name, O Sage, is your chaplain.
The bearer of the ancient lineage, of towering might, hard to assail, foremost in the qualities of the advocate of asceticism (dhutavāda), O Sage, is your justice.
Of great learning, a bearer of the Dhamma, reciter of all [the word] in the dispensation, Ānanda by name, O Sage, is your keeper of the Dhamma.
Passing over all of these, the Blessed One, the Great Seer, gave to me the deciding in the Vinaya, [the discipline] pointed out by the discerning.
Whatever disciple of the Buddha asks a question on the Vinaya, therein I have no pondering: that same matter I expound.
Throughout the whole field of the Buddha, save only the Great Sage, in the Vinaya there is none like me: whence should a greater be?
Seated amid the Saṅgha of bhikkhus, Gotama thunders thus: "There is none the equal of Upāli in the Vinaya and in the Khandhakas.
As far as extends the ninefold teaching of the Teacher spoken by the Buddha, all of it is recited in the Vinaya for one who sees the Vinaya as its root."
Remembering my deed, Gotama, the bull of the Sakyans, seated amid the Saṅgha of bhikkhus, appointed me to the foremost place.
Reckoning from a hundred thousand [aeons], I longed for this position; that goal of mine has now been attained: I have reached mastery in the Vinaya.
Formerly I was the barber who begot gladness in the Sakyans; having left that birth behind, I became a son of the Great Seer.
In the second aeon from this, there was a khattiya named Añjasa, of endless might, of measureless fame, a lord of the land, of great wealth.
I was that king's son, the khattiya named Candana, stiffened by the intoxication of birth and by the intoxication of fame and wealth.
A hundred thousand elephants, adorned with every ornament, mātaṅga elephants with the rut broken forth in three places, surrounded me always.
Attended by my own forces, wishing to go out to the pleasure-garden, I mounted the elephant Sirika and went forth from the city at that time.
Endowed with [good] conduct, his [sense-]doors guarded, well restrained, the Fully Awakened One named Devala came along before me.
Driving the elephant Sirika at him, I assailed the Buddha then; whereat, as though anger had arisen in him, the elephant would not lift its foot.
Seeing the elephant distressed in mind, I gave way to wrath against the Buddha; and having harassed the Fully Awakened One, I went on to the garden.
No relish did I find there; my head was as though ablaze; I burned with a fever [of anguish], like a fish that has taken the hook.
The earth to the ocean's rim seemed to me on fire; I went into my father's presence and spoke these words:
"Like a provoked venomous serpent, like a mass of fire come upon one, like a rutting tusker elephant is the Self-Become One I have assailed.
Assailed by me is a Buddha — dreadful, of fierce austerity, a Victor. Before we all perish, let us win the pardon of that Sage;
for if we do not appease him — self-tamed, composed — then within seven days my kingdom will be shattered.
Sumekhala and Kosiya, Siggava and Sattaka too, having assailed seers, came to ruin together with their hosts.
When seers are angered — the restrained, the livers of the holy life — they bring to destruction [the world] with its devas, its seas and its mountains."
I gathered together the men throughout three thousand yojanas, and, to confess my transgression, I approached the Self-Become One.
With wet garments and wet heads, all of us with palms joined, falling at the Buddha's feet, we spoke these words:
"Forgive, O Great Hero! The people implore you. Dispel the fever [of anguish], and let not the kingdom be destroyed;
[else] all men together with devas, with dānavas and rakkhasas, would ever split my head with a hammer of iron."
"Fire does not stand in water; a seed does not sprout on rock; a worm does not stand in medicine: wrath is not born in a Buddha.
And as the earth is unshaken, and the ocean immeasurable, and space without end, so the Buddhas are not to be perturbed.
Self-tamed are the great heroes, forbearing and austere; of the patient, of those who have forgiven, no going [against one] is found."
Having spoken this, the Fully Awakened One dispelled the fever [of anguish]; then, before the great multitude, he rose up into the sky.
By that deed, O Hero, I was brought to a low estate; but passing beyond that birth, I have entered the city without fear.
Then too, O Great Hero, as I burned, he dispelled the fever that was firmly lodged in me, and I won the pardon of the Self-Become One.
Today too, O Great Hero, as I burned with the three fires, you have quenched the three fires, and I have attained the state of coolness.
You in whom there is attentive hearing, listen to me as I speak: I shall declare to you the meaning, the state even as I have seen it.
Having slighted that Self-Become One, peaceful in mind, composed, by that deed I am today born into a lowly birth.
Let not the moment pass you by, for they that have let the moment pass grieve. Strive for your own true good: the moment has been granted you.
For some there is an emetic, for some a purgative; for some the deadly halāhala poison, and for some, medicine —
an emetic for those who have entered upon the path; a purgative for those established in the fruit; medicine for those who have won the fruit; a field of merit for those who seek.
For those set against the dispensation it is like the halāhala poison: as a serpent of virulent venom, so does it consume that man.
Drunk but a single time, halāhala poison shuts off life; but one who has set himself against the dispensation burns for a koṭi of aeons.
Through patience, through harmlessness, and through possession of a mind of loving-kindness (mettā), he crosses over [the world] with its devas: therefore they are not to be crossed.
They cleave neither to gain nor to loss, neither to honor nor to slighting; like the earth are the Buddhas: therefore they are not to be crossed.
Toward Devadatta the murderer, toward the bandit Aṅgulimāla, toward Rāhula and toward Dhanapāla, the Sage is the same to all.
Toward these there is no repulsion; no attachment toward them is found: the Buddha is the same to all, to the slayer as to his own true son.
Seeing by the wayside a yellow robe cast off, smeared with filth, one should lift joined palms to the head and venerate that banner of the seers.
The Buddhas wholly past, those present, and those to come are purified by this banner: therefore are they worthy of homage.
I bear in my heart the excellent Vinaya, the equal of the Teacher; revering the Vinaya, I shall ever so abide.
The Vinaya is my resort; the Vinaya my standing and my walking; in the Vinaya I make my dwelling: the Vinaya is my pasture.
Perfected in the Vinaya, and skilled too in the [modes of] settlement (samatha), Upāli, O Great Hero, venerates the feet of you, the Teacher.
I shall go my way from village to village, from town to town, revering the Fully Awakened One and the excellence of the Dhamma.
My defilements (kilesa) are burnt up; all existences are uprooted; all the taints are utterly destroyed: now there is no renewed existence.
Welcome indeed was my coming into the presence of the best of Buddhas! The three true knowledges (vijjā) have been attained; the Buddha's teaching has been done.
The four analytic insights (paṭisambhidā), and these eight liberations (vimokkha), the six superknowledges (abhiññā) have been realized: the Buddha's teaching has been done.
Thus indeed did the Venerable Elder Upāli speak these verses.
The Apadāna of the Elder Upāli is concluded.
The Ninth: the Apadāna of the Elder Aññākoṇḍañña (7)
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.