[131] The Victor (jina) named Padumuttara, gone to the far shore of all dhammas,
arose in the world a hundred thousand aeons ago — the Leader.
At that time I was a merchant's son of great wealth in Haṃsavatī;
wandering about on a walk for exercise, I came to the monastery of the Saṅgha (saṅghārāma).
Then that Lamp of the World, the Leader, taught the Dhamma,
and he extolled the disciple supreme among the sweet-voiced.
Hearing that, being gladdened, I did honor to the Great Seer;
having paid homage at the Teacher's feet, I aspired to that station.
Then the Buddha, the Guide, declared in the midst of the Saṅgha:
"In the time to come you shall obtain this wish of your heart.
A hundred thousand aeons from now, sprung from the clan of Okkāka,
there will be in the world a Teacher, Gotama by name.
His heir in the dhammas, a true-born son formed of the Dhamma,
Bhaddiya by name, will be the Teacher's disciple."
By that deed well done, and by my volition (cetanā) and aspirations,
on abandoning the human body I went to Tāvatiṃsa.
Ninety-two aeons ago there arose Phussa the Leader,
hard to assail, hard to overcome, the Victor supreme over all the world.
Endowed with good conduct, sublime, upright, and majestic,
seeking the welfare of all beings, he released many from bondage.
In his excellent Nandārāma I was a spotted (phussa) cuckoo;
I dwelt in a mango tree hard by the Perfumed Chamber (gandhakuṭi).
Then, seeing the supreme Victor, worthy of offerings (dakkhiṇeyya), going for alms,
I made my mind serene and warbled with a lovely voice.
Going then to the royal park, I took a cluster of mangoes, well ripened, golden-skinned,
and brought it to the Fully Awakened One.
Then, knowing my mind, the Victor of great compassion, the Leader,
received the bowl from the hand of his attendant.
With joyful mind I gave the mango cluster to the Great Sage;
dropping it into the bowl and pressing my wings together in reverence, with lovely voice —
with a voice ravishing, pleasant to hear, and sweet —
singing in worship of the Buddha, I went to my sleep and lay down.
Then, as I was glad of mind, my disposition given over to love of the Buddha,
a hawk of wicked mind came upon me and slew me.
Passing away from there, having enjoyed great happiness in Tusita,
I came to human birth through the impetus of that deed.
In this auspicious aeon there arose the Kinsman of Brahmā, of great fame,
Kassapa by clan name, best of speakers.
Having made the teaching shine, having vanquished the false sectarians,
having trained those fit to be trained, he attained final Nibbāna together with his disciples.
When he, foremost in the world, had attained final Nibbāna, many people, full of confidence,
set about building a stūpa for the Teacher, to do honor to the Buddha.
"Seven yojanas high, adorned with the seven jewels —
such a stūpa shall we have built for the Great Seer": thus they took counsel together.
Then, being the leader of the army of Kikī, king of Kāsi,
I proposed a measure for the shrine (cetiya) of the Measureless One.
Then at my word they made the shrine of the Wise One among men
rise but a single yojana, adorned with various jewels.
By that deed well done, and by my volition and aspirations,
on abandoning the human body I went to Tāvatiṃsa.
And now, in my last existence, I was born in a merchant's family —
rich, flourishing, of great wealth — in Sāvatthī, best of cities.
Seeing the Well-Farer (sugata) at his entry into the city, my mind struck with wonder,
I went forth, and before long I attained arahantship.
By that deed — that I set a measure for the shrine —
I was born with a dwarfish body, fit to be treated with scorn.
Having worshipped the best of seers with sweet voice,
I attained the foremost place among bhikkhus of lovely voice.
By the gift of fruit to the Buddha, and by recollection of his qualities,
endowed with the fruits of the monkhood (sāmaññaphala), I dwell without taints (āsava).
My defilements (kilesa) have been burned up; all existences have been extirpated;
like an elephant that has burst its bonds, I dwell without 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 fulfilled.
The four analytic insights (paṭisambhidā), and these eight liberations (vimokkha) as well,
and the six superknowledges (abhiññā) have been realized; the Buddha's teaching has been fulfilled.
Thus indeed the Venerable Elder Lakuṇṭakabhaddiya spoke these verses.
The Apadāna of the Elder Lakuṇṭakabhaddiya is concluded.
Second: the Apadāna of the Elder Kaṅkhārevata (542).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.