[306. Sampasādaka1]

“Praise to you, O Buddha-Hero!
You are the Clear One everywhere.
Calamity’s befallen me;
become the refuge for this me.” (1) [2740]

Siddhattha [Buddha], in the world
the Peerless One,2 explained to [me]:3
“The [Monks’] Assembly, ocean-like,
is without measure, unexcelled.
Bring your heart pleasure in the monks4
and plant the seed of happiness
there in that field which has no flaws,
which provides fruit without limit.”5 (2-3) [2741-2742]

Saying that, the Omniscient One,
the World’s Best, the Bull among Men,
after instructing me that way,
rose up into the sky, the sky!6 (4) [2743]

Not long after the Bull of Men,
Omniscient One, had gone his way,
the [time of my own] death arrived;
I was reborn in Tusitā. (5) [2744]

Then in that field which has no flaws
which provides fruit without limit,
in the monks, having pleased my heart,
I joyed an aeon in heaven. (6) [2745]

In the ninety-four aeons since
I received that pleasure back then,
I’ve come to know no bad rebirth:
that’s the fruit of [feeling] pleasure. (7) [2746]

The four analytical modes,
and these eight deliverances,
six special knowledges mastered,
[I have] done what the Buddha taught! (4) [2747]

Thus indeed Venerable Sampasādaka Thera spoke these verses.

The legend of Sampasādaka Thera is finished.

  1. “Great Pleasure-er”

  2. loke appaṭipuggalo

  3. lit., “to him,” tassa, from the tassa me in the prior verse.

  4. lit., “in the Assembly (saṅghe)”

  5. anantaphaladāyaka. In addition to playing on this monk’s name, this epithet supplied the Sangha (in the mouth of a previous Buddha) fits the (over?-)extended agricultural metaphor at work here: the Sangha is a fertile field in which the mental pleasure of an ordinary person is itself the seed of future happiness. The term used for “field,” khetta in the locative, is also evocative of the first verse/setting of the roughly contemporaneous (+/-) Bhagavad-gītā, which opens, dharmakṣetre kurukṣetre

  6. taking the redundancy (vehāsam nabham) as emphatic