[137. Atthasandassaka1]

Sitting in a large, peaked building,2
I saw the Leader of the World,
Undefiled, Possessing Power,
Honored by the Monks’ Assembly. (1) [1915]

“Who is not pleased after seeing
a lakh with the three-fold knowledge,
special knowledges,3 superpowers,
[all] surrounding the Sambuddha? (2) [1916]

Who is not pleased after seeing
Sambuddha with boundless knowledge,
to whom none comes close in knowledge
[in this world] with its gods and men? (3) [1917]

Who is not pleased after seeing
[him,] the Whole One,4 the Mine of Gems,
explaining5 the Dhamma-body
[which no one] can ever injure?” (4) [1918]

Nārada Saragacchchiya
by [saying] these three verses [then]
praised6 [Buddha] Padumuttara,
the Unconquered, the Sambuddha. (5) [1919]

Due to that pleasure in [my] heart
and [my] praising of the Buddha,
for one hundred thousand aeons
I’ve come to know no bad rebirth. (6) [1920]

In the thirtieth aeon [hence]
the Kṣatriyan named Sukhitta7
was a wheel-turner with great strength,
possessor of the seven gems. (7) [1921]

The four analytical modes,
and these eight deliverances,
six special knowledges mastered,
[I have] done what the Buddha taught! (8) [1922]

Thus indeed Venerable Atthasandassaka Thera spoke these verses.

The legend of Atthasandassaka Thera is finished.

  1. “Instructor of the Meaning”

  2. BJTS Sinhala gloss takes this as a flowering garden or grove, but I don’t find that usage of māḷa with the retroflex “l,” and cty gives no warrant for such a reading.

  3. lit., “six special knowledges” (see Glossary).

  4. kevala is a technical term for attainers of the supreme Jain goal, especially Jinas. Here it may be read as an adjective attached to “mine of gems,” but I suspect the polemical context would have been in the mind of the Apadāna compilers so I translate it as a separate epithet. Indeed, many of the epithets used of the Buddha (including “Buddha” itself, but also Great Hero, Great Sage, Victor [= Jina], etc.) were also used of the Jina, such that in ancient India one would have had to specify which Buddha or Jina was being referred to.

  5. reading dīpentaṃ (BJTS) for dīpenti (“they explain,” PTS)

  6. lit., “having praised”. The verse does not contain a finite verb, only the gerund, but the latter is clearly to be understood as the former.

  7. “Well-Praised”