[376. {379.}1 Sumanadāmadāyaka2]

Having made a wreath of jasmine,
I stood carrying it in front
of Siddhattha, the Blessed One,
the Well-Bathed One, the Ascetic.3 (1) [3267]

In the ninety-four aeons since
I carried that wreath [of jasmine],
I’ve come to know no bad rebirth:
the fruit in carrying jasmine. (2) [3268]

My being in Buddha’s presence4
was a very good thing for me.
The three knowledges are attained;
[I have] done what the Buddha taught! (3) [3269]

My defilements are [now] burnt up;
all [new] existence is destroyed.
Like elephants with broken chains,
I am living without constraint. (4) [3270]

The four analytical modes,
and these eight deliverances,
six special knowledges mastered,
[I have] done what the Buddha taught! (5) [3271]

Thus indeed Venerable Sumanadāmadāyaka Thera spoke these verses.

The legend of Sumanadāmadāyaka Thera is finished.

  1. Apadāna numbers provided in {fancy brackets} correspond to the BJTS edition, which contains more individual poems than does the PTS edition dictating the main numbering of this translation.

  2. “Jasmine Wreath (or Garland) Donor”

  3. the two epithets in this foot — nhātaka (nahātaka, “one who has bathed”) and tapassin (“practicer of austerities”) — are typically reserved for non-Buddhist adepts. The former refers to a brahmin who has received his ritual bath upon completion of his Vedic studies (though it is also used in a Buddhist sense, according to RD, at DhA iv.232, and in a more general sense of having “washed away all sins” at SN 521, 646). The latter refers to an ascetic who cultivates inner heat through the sorts of austere and self-mortifying practices renounced by the Bodhisattva prior to achieving Buddhahood (but according to RD is also used in a more general sense to refer to one who has achieved mastery over the senses, including Gotama Buddha, e.g., Vin i.234=A iv.184).

  4. BJTS read “Being in Best Buddha’s presence”