[118]
Formerly a bodhi leaf lay dropped in the courtyard of the shrine (cetiya);
taking it up, I cast it away, and I obtained twenty benefits.
By the power of that deed (kamma), while wandering through existence after existence,
I wander in two states only — in the state of a deva and in the human state.
Passing away from the deva world and coming to human existence,
I am born in two families only — the khattiya and the brahmin.
Endowed with limbs great and small, of goodly height and girth,
I am handsome and immaculate, complete, lacking nothing.
Whether born in the deva world or among humans, wherever in existence,
I am golden in complexion, like gold heated in the furnace.
Soft, tender, glossy, fine, and delicate
is my skin at all times, since the bodhi leaf was well cast away.
Wherever among the destinies my body has come into being,
dust and dirt cling not to it — the result (vipāka) of casting away the leaf.
In heat, in wind and sun, or from the scorching of fire,
no sweat breaks forth upon his limbs — the result of casting away the leaf.
Leprosy, boils, white leprosy, dark spots and pustules,
and ringworm arise not on his body — the result of casting away the leaf.
Yet another benefit is produced for him in existence after existence:
no diseases occur in his body — the result of casting away the leaf.
Yet another benefit is produced for him in existence after existence:
no afflictions born of mind (citta) occur — the result of casting away the leaf.
Yet another benefit is produced for him in existence after existence:
he has no enemies — the result of casting away the leaf.
Yet another benefit is produced for him in existence after existence:
his wealth is never deficient — the result of casting away the leaf.
Yet another benefit is produced for him in existence after existence:
for him there is no peril from fire, from kings, from thieves, or from water.
Yet another benefit is produced for him in existence after existence:
slave-women, slaves, and attendants become compliant with his mind.
With whatever measure of life span he is born into human existence,
his life diminishes not therefrom; it endures for the full span of life.
Those within and those without, townsfolk and the people of the realm,
are all devoted to him, desiring his prosperity, wishing him happiness.
I am wealthy, renowned, and splendid, rich in kinsmen and partisans,
free from enmity, rid of terror — at all times, in every existence.
Devas, humans, asuras, gandhabbas, yakkhas, and rakkhasas —
all of these ever guard me as I wander through existence.
Having enjoyed both glories, in the deva world and among humans,
at the last I have attained Nibbāna, blissful and unsurpassed.
When a man generates merit dedicated to the Fully Awakened One,
or to the Bodhi tree of that Teacher — what indeed is hard for him to obtain?
Superior to others in the path (magga) and in fruition (phala), in the scriptures (āgama),
and in the qualities of jhāna and superknowledge (abhiññā), he attains Nibbāna, free of taints (āsava).
Formerly, glad at heart, I cast away the leaf of the Bodhi tree;
I am at all times endowed with these twenty factors.
My defilements (kilesa) have been burned away; all existences have been extirpated;
like an elephant that has burst its bonds, I dwell free of taints.
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.
The four analytic insights (paṭisambhidā), and these eight liberations (vimokkha) as well,
and the six superknowledges (chaḷabhiññā) have been realized; the Buddha's teaching has been done.
Thus indeed the Venerable Bodhisammajjaka the Elder spoke these verses.
The Apadāna of the Elder Bodhisammajjaka is concluded.
The Ninth: the Apadāna of the Elder Āmaṇḍaphaladāyaka (529)
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.