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.↩

cf. #15, and note, above. BJTS spells the name Piḷindavacchcha. He seems to have been a historical monk, much-mentioned in the canon and commentaries. “Pilinda” was his given name, “Vacchcha” refers to his gotta (lineage).↩

dovārika fr. dvāra. Cty (p. 480) explains that he was a very rich man (mahaddhano mahābhogo) born in a gate-keepers’ clan (dovārikakule nibbatto), which might imply that he himself was not engaged in such labor (the term can also mean “janitor). Later however (p. 481) Cty stipulates that he himself was the keeper/protector of the king’s gate (rañño gehadvāre dvārapālako), perhaps suggesting that this was a position of some status.↩

akkhobhaŋ, lit., “unshaken,” “unperturbed.” BJTS gloss gives niravul, unadulterated, unconfused, untroubled, clear. Cty explains that his wealth was such that “it was not able to be disturbed, scattered, by the king nor by the other favorites [of his]”↩

“Joy”↩

BJTS gloss understands this to mean that the king invited the protagonist to come and join in his almsgiving to the Buddha’s foremost monks. But that is not specified in the text. I understand being invited by the king himself to be a more general indication of his high status, paralleling his possession of wealth and of an opulent harem.↩

adhiccchchuppattiko, “the Spontaneously Produced One”↩

muni↩

dānaŋ↩

reading Padumena with BJTS and PTS alt. for PTS Padume. The term means “Lotus” and in the PTS reading would agree with “Victor,” also a distinct possibility given that the Buddha in question was Padumuttara, “Supreme Lotus”↩

hatthināge = “Nāga elephants,” implying elephants which are particularly strong or stately↩

anappakaŋ, lit., “not tifling,” “not diminutive.” The implication seems to be that the supports were large, strong, steady, etc., as one would want for elephants and regal palanquins.↩

I followed JPTS in reading apassenañ for PTS appassenañ (“little armies”). BJTS glosses “boards/plants for holding in place”↩

dāna↩

saṅgha↩

guṇavaruttama. JPTS reads here and below gaṇa°, “the supremely splendid group”↩

ādikammika, lit., “beginning-maker.” Dāna to the saṅgha regularly — and especially in this context — involves enormous expenditures of energy by numerous individuals; the sense here seems to be that the protagonist organizes, oversees and funds the donation.↩

adiṇṇapubbaŋ, lit., not given formerly” “not given in the past”↩

bahuvidhaŋ↩

yāge, sing. yāga meaning “sacrifice” (= Skt. yajñā) in the non-Buddhist context and “gift” or “charity” or “expenditure” or “almsgiving” in the Buddhist one.↩

lit., “saw,” addakkhiŋ↩

parikkhāra-dānaŋ, Sinh. pirikara dānaya, i.e., a gift of the “requisites” or parikkhāras of Buddhist monks and nuns, which are variously enumerated (often in an idealized list of eight) and may include the three monastic robes, begging bowl, razor, needle, small knives, girdle, water-strainer, umbrellas, sandals, and so forth.↩

reading parikkhārāni with BJTS and PTS alt. for PTS parikkhārāna, “of the requisites”↩

here as above, guṇavaruttama, hence lit., “monks of supremely splendid virtue.” I leave uttama untranslated in this case, to keep the meter.↩

ādikammika, lit., “beginning-maker.” Dāna to the saṅgha regularly — and especially in this context — involves enormous expenditures of energy by numerous individuals; the sense here seems to be that the protagonist organizes, oversees and funds the donation.↩

adiṇṇapubbaŋ, lit., not given formerly” “not given in the past”↩

or “reed-workers,” naḷakakāre↩

tāvade, lit., “for all times”↩

PTS reading here is corrupt, eliding four feet from two verses which confounds the formatting into verses. Here and in the following I take BJTS’ much preferable reading as my standard, but use the a-b-c-d convention to indicate where the different feet correspond to the PTS numbering of the verses.↩

vāsiyo↩

satthake↩

sūcchiyo↩

nakha-cchchedane↩

vidhūpane↩

tālavaṇṭe. The palmyra (tāla, Sinh. tal) tree or fan palm is Borassus flabelliformis↩

morahatthe, lit., “peacock hairs” or “peacock hands.” Here as elsewhere, in keeping with Johnson’s critique of Boswell’s Latin translation, it is necessary to take the Pāli from the meaning, rather than the other way around↩

cchamare [rea cchāmare], RD: a chowrie, the tail of bos grunniens used as a whisk↩

parissāvane↩

teladhare↩

sūcchighare↩

reading aṃsabandhe with JPTS and PTS alt for PTS aŋsabaddhe (baddha = lucky, arrow or bull)↩

kāyabandhane↩

ādhārake, also stand, pulpit, desk↩

vaccha. RD “a kind of root Vin i.201=iv.35” BJTS gives vadakasā which is sweet-flag or orris root, Acorus Calamus (Araceae), Sinh. also vadakaha.↩

RD “the fragrant root of Andropogon Muricatum (cp. bīraṇa).” Sinh. sävänna, “cuscus grass”↩

laṭṭhimadhu, “cane-honey,” Abrus precatorius, Sinh. välmī↩

pipphalī, Sinh. pippali mūl, the root of the long pepper, Piper longum↩

maricchāni, black pepper, allowed as medicine for the monks↩

harīṭaka = Sinhala araḷu, yellow myrobalan, terminalia chebula↩

siṅgivera, Sinh. hiṅguru or iṅguru, referring to the fresh root rather than the dried or powdered spice↩

upāhanā, Sinh. vahan↩

pādukā, Sinh. miriväḍi↩

udakapuñcchhane↩

kattaradaṇḍe↩

osadha, “medicinal ingredients, both fresh and dried medicinal herbs and plants↩

reading osadhañjananāḷī with BJTS for PTS osadhaŋ jananāliŋ↩

or “surgical instruments”? Salākā can also mean an arrow or dart, a peg, a blade of grass, the ribs of a parasol, a pencil or small stick for painting the eyes with collyrium (= añjana as in the previous foot), a kind of needle, a metal gong, the membrum virile or a ticket consisting of slips of wood, used in monastic voting. The chosen reading is consistent with the other medical terms in this verse.↩

dhamma-kuttarā = Sinh. damkoturu↩

kuñcchikā↩

kuñcchikāghare↩

āyoge↩

dhūma-nette; RD: “i. e. a surgical instrument for sniffing up the smoke of medical drugs Vin i.204; ii.120; J iv.363; ThA 14”↩

dīpadhārake↩

tumbake, made of copper, wood or fruit (gourd, calabash, coconut shell)↩

or boxes: karaṇḍe↩

saṇḍāse↩

pipphala, taking this as a shortened form of pipphalaka, see RD s.v. The term more commonly refers to the fruit of the ficus religiosa (Bodhi Tree of Gotama Buddha). BJTS glosses the term as “scissors” (katuru)↩

°thavike↩

malahāraka, lit., “impurity removers,” a tool resembling a tiny spoon, used for removing wax from the ears↩

āsandiyo↩

pīṭhake↩

pallaṅke↩

cchaturo-maye↩

uṇṇā-bhisi↩

tūla-bhisi↩

bimbohane↩

kuruvinde, kuruvindaka = Sinh. kurundu-gal, a stone used for rubbing the body↩

or beeswax: madhu-sitthe↩

telahatthappatāpakaŋ, BJTS reads telaṃ hatthappatāpakaṃ which amounts to the same thing, a little more cleanly.↩

sipāṭī, cf. sipāṭikā, small cases (Sinh. kopuwa) or pods (karaḷa). Meaning is unclear here. BJTS glosses, “burnt shells (kabala, as of coconuts) which are kept having made them rough by drawing lines on them, or else stone planks which have been polished”.↩

phalake↩

sūcchi (PTS suci)↩

mañcchamattharaṇena↩

senāsane↩

pādapuñcchhe↩

sayanāsanadaṇḍake↩

dantapoṇe↩

āṭali. I do not find this in the dictionaries. BJTS glosses as dähäṭi, sticks used for cleaning the teeth.↩

sīsālepanagandhake↩

araṇī↩

palālapīṭhe, BJTS reads phalapīṭhe, stools made of fruit (gourds?)↩

pattapidhānathālake↩

udakassa kaṭacchchu↩

cchuṇṇakam rajata + ammaṇaṃ. Chunnam is limestone ground into a paste, mixed with betel and areca nut for chewing. This would then refer to what is called in Sinhala kiḷoti, “betel cases”↩

sammajjanaŋ↩

reading udapattaṃ with BJTS. PTS reads udavatthaŋ, “an upper cloth” (?)↩

vassika-sāṭikaŋ↩

nisīdanaŋ kaṇḍucchchādī, more commonly kaṇḍupaṭicchchādi, a cloth allowed in the Vinaya to monks suffering from the itch↩

atha, lit., “then”↩

antaravāsaka, one of the three robes worn by Buddhist monks and nuns↩

uttarāsaṅga-saṅgāṭī↩

natthukaŋ mukhasodhanaŋ↩

reading bilaṅga-loṇaṃ pahūtaṃ with BJTS (PTS reads bhūtaŋ [“become”], which is clearly wrong not only for being nonsensical in context but also for making the foot fall short (seven rather than eight syllables).↩

madhu↩

dadhi-pānakaŋ. Dadhi is milk-curd or yoghurt; “for drinking” could imply that it has been blended into a drink like lassi, or could refer to drinkable whey that results from souring the milk. In the description of the ānisaṃsas, below (v. 196 [3570]) the gift is more straightforwardly just called dadhi, though the addition of “well-prepared” (sampannaŋ) does imply some sort of processing for consumption.↩

reading dhūpaṃ with BJTS for PTS pupphaŋ, “flower”↩

sitthaŋ↩

pilotiñccha↩

mukha-puñcchhana-suttakaŋ↩

Malalasekera DPPN II:211 reads this passage to imply that the protagonist gave these fabulous gifts to the king himself, but I do not see warrant for that in the text. Indeed, it is clear that these are intended as requisites for the monks; I read v. 63 [3436] below to refer to this mega-umbrella as placed atop the Buddha.↩

lit., “progenitor,” BJTS glosses “father”↩

reading mahesino with BJTS for PTS mahāyasaŋ, “the progenitor of great fame”↩

I have puzzled long over this difficult section of the text, and can only make sense of the Pāli by taking it as a dialogue involving multiple different parties: the protagonist (Rev. Pilindavacchcha in his previous life), King Ānanda, the judges in a court of law, and the protagonist’s friends and relatives; Padumuttara Buddha also speaks various lines. BJTS does not seem to be aware of this, and glosses literally without apparent understanding of some of the verses. The cty is also silent about this crucial interpretative perspective.↩

lit., “of both there is a single thought”. PTS and BJTS alt. read yasaŋ, “of both there is a single fame.”↩

BJTS reads va, “indeed”↩

sukhadukkhe; PTS reads sukkhadukkhe↩

arindama, lit., “tamer of enemies.” The term is in the vocative case, addressed to the protagonist.↩

dukkhaŋ, “suffering”↩

lit., “your dissatisfaction is my dissatisfaction,” i.e., “when you are troubled in the mind, I am also troubled in the mind”↩

lit., “of both there is a single thought”. PTS reads manaŋ (“mind”) for mataṃ (“thought”)↩

reading me with BJTS for PTS kho (an untranslatable participle)↩

dukkha. One would prefer to remain consistent in the translation “dissatisfaction,” but “suffering” is the more commonly known term, is appropriate to this context, and work better for the meter (and rhyme) in English.↩

reading pahu samāno (lit., “[I], being able”) with BJTS and PTS alt. for PTS bahussamāno, “being many”↩

gajjassu, 2nd. sing. imperative (attanopāda) of gajjati, lit., “roar” or “sound forth”↩

reading ekaṃ with BJTS and PTS alt. for PTS etaŋ, though the sense in either case is clear: the protagonist will suffer unless he can fulfill the king’s wishes.↩

reading varaṃ with BJTS and PTS alt. for PTS dhanaŋ, “wealth”. Vara can also mean “favor” or “blessing”↩

reading duccchchajaṃ with BJTS for PTS duccchchajjaŋ↩

lit., “if there is a purpose in it for you”↩

taking dassāmi as 1st. pers. future of dadāti↩

gajjitaŋ↩

deva, voc.↩

sabbadhamme patiṭṭhitaŋ↩

atibāḷhaŋ↩

nipīḷesi, lit., “oppress,” “press down,” “weigh down heavily,” “subjugate”↩

reading kin te me pīlitena ‘ttho (lit., “what is the value for me through the stopping of you?”) with BJTS (and PTS alt., correct piḷite n’attho as pīlitena ‘ttho) for PTS kin te palapite n’attho↩

reading vajjaṃ me māhu (= mā āhu) jīvitaṃ with BJTS and PTS alt. for PTS vajjaŋ me p’āhu jīvitaŋ, “life was wasted for me indeed”↩

dammi, lit., “I am giving”↩

varaŋ, boon, favor.↩

BJTS reads this as an imperative: mā yācchittho for PTS ayācchittho. In either case the grammar is fuzzy — the BJTS reading assumes a plural second person imperative (a royal y’all?) while the PYS reading is not a regular form of the verb.↩

maṇijotirasa, a gemstone which fulfills wishes, a particularly valuable gem.↩

here to gajjitaŋ↩

reading attano with BJTS (and PTS alt.) for PTS atthikaŋ, “exists,” though the latter is also possible, “as long as life exists”↩

lit., “the Victor”↩

varassu, as second person imperative of varati↩

BJTS glosses “the judges (adhikaraṇa nāyakayo)”↩

PTS reads yathāsaṅhaŋ, BJTS yathāsannaṃ, neither of which is sensible. But BJTS is surely correct in glossing the term, based on context, as “the right procedure” (äti paridi). Cf. v. 47 [↩

akkhadassānam, lit., “of those who examine the die,” by extension umpires or judges↩

BJTS switches the second and fourth feet, reading: “Listen to me, O [you] judges:/he promised even [his own] life./Without excepting anything/the king did give a boon to me.//↩

lit., “otherwise there is doubt for me”↩

reading sossāma (1st person plural future of suṇāti) for PTS sussāma↩

sabbagāhikaŋ, lit., “taking everything”↩

kicchchapatto va hutvāna, lit., “being fallen into misery”↩

sudukkhitaŋ, lit., “very much suffering,” “very well dissatisfied”↩

yathāsaṇṭhamhi tiṭṭhatha; cf. above, n. to v. 40 [3413]↩

sammā, lit., “right” “proper”↩

deyyātha puna↩

puna deyyāsi↩

lit., “the kṣatriyan”↩

vasī = “masters of the senses,” i.e., arahants↩

lit., “do pūjā to”↩

jina, lit., “he who has conquered”↩

appameyya, lit., “not to be measured”↩

anupama, lit., “for whom there is no metaphor”↩

appaṭipuggala, “of whom there is no comparable person”↩

vīra, lit., “virile,” “manly.” BJTS reads dhīro, “Wise One”↩

atula, lit., “not weighable” “having no equal”↩

asama, lit., “of whom there is not one the same”↩

samasama, lit., “exactly the same” or “evenly even” (or, according to Sinhala usage of the same term, “Equal”). The negative of this compound, asamasama, is also used as a Buddha-epithet, meaning “Impartial” (“the same in difference”), below v. 42 of Sela-apadāna (no. 389 {392}) = [3623])↩

adutiya↩

narāsabha↩

maṇḍapa↩

uppala, Sinh. upul↩

paduma, Sinh. piyum↩

vassikā, Jasminum Sambac, Sinh. dǟsaman↩

Gaertnera Racemosa, Sinh. yohombu, kōmbu, yon tumba, an annual creeper, Trichodesma zeylanicum↩

the cchampaka (Sinh. sapu) tree is Magnolia champaca, formerly classified as michelia champaca. English names for the tree include Champak, Joy Perfume Tree, Yellow Jade Orchid Tree and Fragrant Himalayan Champaca. It was the Bodhi tree of the seventeenth Buddha of the Buddhavaṃsa, Atthadassi. It has highly fragrant cream to yellowish-colored blossoms.↩

nāga = Sinhala nā, ironwood, Mesua Ferrea Linn, Bodhi tree of Mangala, Sumana, Revata, Sobhita buddhas; national tree of Sri Lanka. It has brilliant, fragrant white flowers containing four petals each, as well as a red fruit eaten by birds.↩

maṇḍapa↩

kappiyam↩

reading bhikkhuno with BJTS for PTS bhikkhussa, a↩

jahiŋsu, lit., “abandoned,” “set aside”↩

reading pubbakaṃ pattaṃ with BJTS (and PTS alt.) for PTS pupphakaŋ pattaŋ, “bowl of flowers”↩

loha, which can also mean copper or brass↩

dhammacchakkaŋ pavattayi, that is, he delivered his first sermon (which in the parallel case of Gotama Buddha, anyway, is called “The Sermon that Turned the Wheel of the Teaching” (Dhammacchakkappavattanasutta)↩

dhammacchakkaŋ pavattento, lit., “while he was turning the wheel of the Teaching”↩

lit., “there was an [achieving of] insight into the Dhamma of eighty-four thousand.” Dhammâbhisamaya, “insight into the Dhamma” or “entry into the Dhamma” or “comprehension of the Dhamma” or “penetration into the Dhamma” refers to the achievement of a firm grasp on the essentials of the Teaching. It is used as a technical term in the account of each Buddha in the Buddhavaṃsa, one among many categories of Buddha-achievement enumerated there.↩

BJTS accepts the reading maṃ (“me”) though gives taṃ (‘him”) as alternate. I stick with the PTS (and BJTS alt.) reading taŋ here, recognizing that the speaker is Padumuttara Buddha, not the protagonist.↩

sabbadānass’ idaŋ phalaŋ↩

reading sandamānika as sandahamānika, rather than take it from sandati, to flow.↩

niccchchaŋ, lit., constantly, permanently↩

turiya, that is, musical instruments↩

bheri↩

hasulā = ?↩

RD gives “good hips,” referring to this text. I don’t see the warrant, and take the term susaññā from saññā, sense, perception, as does BJTS↩

lit., “meritorious karma”↩

reading chāyaṃ with BJTS for PTS cchâyaŋ↩

cchittaŋ, lit., “thoughts” or “mind”↩

puññakammena, lit., “with his meritorious karma”↩

that is, a brahmin↩

lit., “of knowing all that”↩

sakkata↩

lit., “of”↩

asurā↩

gandhabbā↩

lit., “of”↩

i.e., he will become an arahant.↩

puññakhette anuttare↩

yattha↩

acchalaŋ padaŋ↩

dānavaram↩

reading ādi pubbaṅgamo āsi with BJTS (and PTS alt.) for PTS adipubbaṅgamo āsiŋ↩

sugate, lit., “for the Well-Gone-One”↩

lit., “monks of supreme [and] splendid virtue”: saṅghe guṅe (read this as a typo for guṇa° as elsewhere) varuttame. As elsewhere, BJTS reads gaṇavaruttame, “supreme splendid group”↩

aṭṭānisaŋse. I count the eight here as (1) being immune to extremes of temperature, (2) to dirt and dust, and (3) to danger; (4) being safe; (5) being honored (which is symbolized by the umbrella), (6) having soft skin (the umbrella is used for protection from the sun’s harsh rays), (7) having a clear mind and (8) having a permanent umbrella over his head during all lives except this final one.↩

or “I do not know,” na jānāmi↩

BJTS and PTS alt. reads limpati (“smeared”) for PTS lippati (“get soiled” according to PSI dictionary, Sinh. gälveyi; RD reads lippati as pass. of limpati), but as the former can also mean “soiled” the difference is not significant.↩

rajojallaŋ↩

anīti↩

anupaddava, also “uninjured,” “safe”↩

apacchita↩

sukhuma-cch-chavika↩

visadaŋ hoti mānasaŋ↩

ṭhapetvāna, lit., “excepting” “placing aside”↩

bhave, lit., “in existence”↩

vāhasā↩

reading kasmā (lit., “because of what?) with BJTS (and PTS alt.) for PTS tasmā, “therefore,” “because of that”↩

lit., “because of what is there not for me in this birth”↩

mama sabbaŋ kataŋ kammaŋ↩

lit., “because of obtaining the umbrella of liberation” (vimutti-cch-chatta-pattiyā)↩

lit., “monks of supreme [and] splendid virtue”: saṅghe guṇavaruttame. As elsewhere, BJTS reads gaṇavaruttame, “supreme splendid group”↩

aṭṭānisaŋse. I count the eight here as (1) a great body, plus receipt of seven types of cloth to clothe it: (2) white, (3) yellow and (4) red cloth, (5) silk, (6) wool, (7) khoma and (8) cotton.↩

bhave, lit., “in existence”↩

viraja↩

siniddha had a wide range of meanings that could refer to a beautiful body, depending on the standard for or imagination of beauty: wet, moist, oily, greasy, fatty. smooth glossy, resplendent, charming, pliable.↩

koseyya↩

kambala↩

kappāsika↩

nissandato↩

tesaŋ is gen. pl., i.e., “as a result of those [acts of giving cloth in the past]”↩

lit., “monks of supreme [and] splendid virtue”: saṅghe guṇavaruttame. As elsewhere, BJTS reads gaṇavaruttame, “supreme splendid group”↩

dasānisaŋse. I read the ten here as: (1) eating off fancy plates, (2) being safe, (3) being free from danger, (4) being honored, (5) receiving food and drink, (6) receiving clothes and couches, (7) possessions never run out, (8) steady-hearted, (9) fond of the Teaching (Dhamma) and (10) having few flaws and being undefiled.↩

or some other (unspecified) gem: maṇithāle↩

anīti↩

anupaddava, also “uninjured,” “safe”↩

apacchita↩

reading homi with BJTS for PTS bhomi, which is probably a misreading of “ho°”as “bho°” — an easy mistake given their similarity in the Sinhala script.↩

appakilesa↩

anāsava↩

BJTS (and PTS alt.) read anubandhā for PTS anubaddhā, with the same meaning↩

lit., “shade just like that of a tree is not abandoning me in every place”↩

vāsī↩

cchitta°. I follow BJTS in reading this as vicchitta, “varied”↩

aṭṭānisaŋse. I read the eight here as: (1) being a god, (2) being unshaken, (3) being self-confident, (4) having courage, (5) being virile, (6) being mentally alert or energetic, (7) receiving defilement-eliminating knowledge and (8) receiving fine and limitless merit.↩

PTS and BJTS agree in making this a six-footed, rather than four-footed verse. I suppose that the poets wanted to stipulate that these knives were varied in type and style, as spelled out above, and therefore were unsatisfied with the four-foot template for these statements, which would not allow for anything more than a generic “knives”.↩

reading ‘visārī with BJTS (and PTS alt.) for PTS visāliī (“broad one,” fr. visāla?) and taking the Sinhala gloss (sasala no vūyem) as my lead in translating.↩

vesārajjesu, lit., “in the self-confidences (of a Buddha or arahant),” of which there are said to be four. RD, s.v.: “The four are given in full at M i.71 sq., viz. highest knowledge, khīṇāsava state, recognition of the obstacles, recognition & preaching of the way to salvation.”↩

homi = lit., “am”↩

dhiti↩

viriyavā↩

paggahita-mana, lit., “vigorously applied mind”↩

reading tāsaṃ with PTS alt. for PTS and BJTS tassa (“of it”), and taking “them” as “those knives”↩

lit., “having given”↩

saṇgha↩

satthake, a small knife or scissors, here = pipphala↩

a-pharusa↩

a-kakkase↩

reading sudhote with BJTS for PTS adhote (‘unclean,” “unwashed”)↩

pañcchānisaŋse. I read the five here as: pure-heartedness, virility, patience, loving-kindness, and wisdom.↩

Here PTS gives two six-footed verses, whereas BJTS breaks the text into three four-footed ones. I again adopt the a-b-c-d convention, this time applied to the BJTS numbers, to indicate where the relevant material is found in both texts.↩

kalyāṇacchittaŋ, pure or beautiful or kindly in heart↩

metta-satthaka↩

anuttara↩

paññā-sattham↩

lit., “the same as”↩

or thunderbolt: vaijrena↩

lit., “for the Well-Gone-One”↩

lit., “monks of supreme [and] splendid virtue”: saṅghe guṇavaruttame. As elsewhere, BJTS reads gaṇavaruttame, “supreme splendid group”↩

pañcchānisaŋse. I count the five here as (1) being worshipped, (2) being free of doubt, (3) being very handsome, (4) being very rich and (5) having sharp wisdom.↩

namassiyo↩

kaṅkhachedo, [my] doubt is removed or cut off↩

lit., “I saw,” passayiŋ. PTS alt. passāmi (present tense) is preferable for consistency with the use of present tense throughout this passage↩

gambhīra, lit., “deep”↩

or diamond, vajiraggasamaŋ. Here “thunder-bolt” is preferable given the emphasis on “dispelling darkness,” though a shiny diamond might be said to do the same thing.↩

lit., “nail-clippers”↩

lit., “for the Well-Gone-One”↩

lit., “monks of supreme [and] splendid virtue”: saṅghe guṇavaruttame. As elsewhere, BJTS reads gaṇavaruttame, “supreme splendid group”↩

pañcchānisaŋse. I count the five here as the receipt of (1) slaves, (2) domestic animals, (3) servants/attendants, (4) watchmen/guards and (5) personal attendants (who cut the hair, bring and cook the food)↩

reading ārakkhake with BJTS for PTS ārakkhe, “protections”↩

reading bhattake with BJTS for PTS bhatake, “servants,” already stipulated in the second foot of this verse↩

vidhūpane↩

lit., “good (sobhane) palmyra-leaf-fans (tālavaṇṭe)”↩

aṭṭhānisaŋse. I count the eight here as (1) non-awareness of extreme temperatures, (2) not suffering from fevers, (3) not experiencing distress, (4) not experience torments of the heart, (5) extinguishing the fires of lust, (6) of hatred, (7) of pride and (8) of wrong views.↩

or “I do not know,” na jānāmi↩

pariḷāho↩

darathaŋ, which can also mean “fever”↩

cchittasantāpanaŋ, lit., “burning of the heart,” figurative meaning according to RD is torment, torture↩

nibbutā↩

rāgaggī↩

dosaggī↩

lit., “the fire of pride (mānaggī) and the fire of wrong views (diṭṭhi-aggī)”↩

saṅghe gaṇuttame, lit., “to the monks’ Assembly, the supreme group”. Note that here PTS reads gaṇa (“group”) for guṇa (“virtue”) in these recurring compounds, as does BJTS quite consistently.↩

parissāvane↩

lit., “for the Well-Gone-One”↩

reading dhammakaruttame (lit., “supreme doers of the Teaching”) with BJTS (and PTS alt.) for PTS gaṇuttame (“supreme group”)↩

pañcchānisaŋse. I count the five here as (1) divine lifespan, (2) little to endure from thieves and enemies, (3) no trouble from weapons or (4) from poison, and (5) no premature death.↩

lit., “I am one who…”↩

appasayha↩

cchora-paccchchatthikehi vā↩

lit., “by poison”↩

antarāmaraṇa↩

reading mama (gen.) with BJTS (and PTS alt.) for PTS mamaŋ (gen. or acc.)↩

teladhare↩

lit., “for the Well-Gone-One”↩

lit., “for the monks of supreme [and] splendid virtue”: saṅghe guṇavaruttame. As elsewhere, BJTS reads gaṇavaruttame, “supreme splendid group”↩

pañcchānisaŋse. I count the five here as (1) charming form, (2) good speech, (3) lofty intentions (or mental activity), (4) lack of mental confusion or disturbance and (5) being guarded by all [forms of] protection.↩

reading mama (gen.) with BJTS for PTS mamaŋ (gen. or acc.)↩

reading sugado with BJTS (and PTS alt.) for PTS sugato, “well-gone”↩

susamuggata-mānasa↩

sūcchighare↩

lit., “for the Well-Gone-One”↩

lit., “for the monks of supreme [and] splendid virtue”: saṅghe guṇavaruttame. As elsewhere, BJTS reads gaṇavaruttame, “supreme splendid group”↩

tīnānisaŋse. I count the three here as (1) mental pleasure, (2) bodily pleasure and (3) pleasure born through the senses.↩

reading mama (gen.) with BJTS (and PTS alt.) for PTS mamaŋ (gen. or acc.)↩

lit., “mental pleasure and bodily pleasure”↩

iriyāpathaja↩

reading aṃsabandhe with JPTS and PTS alt for PTS aŋsabaddhe (baddha = lucky, arrow or bull)↩

lit., “for the Victor” (jine)↩

lit., “for the monks of supreme [and] splendid virtue”: saṅghe guṇavaruttame. As elsewhere, BJTS reads gaṇavaruttame, “supreme splendid group”↩

tīnānisaŋse. I count the three here as (1) deep understanding of the Teaching (or mind-reading), (2) recalling the second lifetime, and (3) having good skin.↩

sadhamme gādhaŋ vindāmi, lit., “I know the depth in the Great Teaching.” BJTS (and PTS alt.) read cchetoñanañ ccha vindāmi, “I know the knowledge of mind,” which BJTS glosses as knowing the knowledge in the minds of others, i.e., mind-reading.↩

dutiyaŋ bhavaŋ, BJTS glosses deveni bhavaya. I gather this means “I remember as far back as two previous lifetimes.” Or does it refer to the second of the three states of existence (also bhava), i.e., the formed (rūpa) state of existence?↩

succhchavi homi↩

kāyabandhane↩

reading jine with BJTS (and PTS alt.) for PTS sugate (“Well-Gone-One”), which a produces a metrically-unsound sound verse.↩

lit., “for the monks of supreme [and] splendid virtue”: saṅghe guṇavaruttame. As elsewhere, BJTS reads gaṇavaruttame, “supreme splendid group”↩

chānisaŋse. I count the six here as (1) not shaking in meditative states, (2) dwelling in meditative states, (3) being in groups without factions, (4) speaking words that are always acceptable or pleasant or well-taken, (5) possessing mindfulness (sati), and (6) having no fear.↩

na kampāmi, lit., “I do not shake (tremble, waver)”↩

samādhīsu, lit., “among the samādhis. The plural suggests various types of samādhi or different sorts of meditative states.↩

abhejjapariso homi↩

ādeyyavacchano sadā↩

tāso na mayhaŋ vijjati, lit., “fear is not found of mine”↩

BJTS (and PTS alt.) read anubandhā for PTS anubaddhā, with the same meaning↩

ādhārake, also stand, pulpit, desk. BJTS understands this as a stand on which to place the alms-bowl.↩

lit., “for the monks of supreme [and] splendid virtue”: saṅghe guṇavaruttame. As elsewhere, BJTS reads gaṇavaruttame, “supreme splendid group”↩

pancchavaṇṇehi dāyādo is an enigmatic foot, given the wide semantic range of vaṇṇa (color, caste, appearance, luster, beauty, expression, kind or sort, timbre, constitution, likeness, property, praise, reason. BJTS SInhala gloss speculates that it could mean “‘an heir with five different sorts’ or else ‘someone who has received five forms of power (anusas = anuhasa)’”. The ambiguity is preserved in my choice of “kind” as the translation here: not specifying five kinds of what leaves the foot open to the widest range of interpretations, though admittedly in and of itself conveys little meaning other than uncertainty.↩

reading dhatā with BJTS (and PTS alt.) for PTS vatā, “vows,” i.e., “my vows do not perish”↩

here PTS also reads gaṇuttame rather than, as above, guṇ°↩

tīṇānisaŋse. I count the three here as (1)↩

here and in the next verse I read paribhogāni sabbadā with BJTS (and PTS alt.) for paribhogādisampadā, “attainment of things to enjoy etc.” Paribhoga could refer to “usefulness” as well as “enjoyableness”↩

that is, a four-fold army↩

itthī patibbatā c’eva, “the women are even devoted wives!”↩

nisāmemi↩

sabbaŋ sippaŋ (Skt. śilpa), all the liberal arts, all types of knowledge or learned skills↩

vijjā↩

mantapade↩

āgame↩

tīṇānisaŋse. I count the three here as (1) receipt of costly plates, (2) receipt of organic plates and (3) receipt of virtues as stipulated↩

assatthaka, “of the aśvattha [tree],” Ficus religiosa, Bodhi Tree of Gotama Buddha↩

as a sacred tree, it is unlikely that Ficus religiosa wood is intended here. I’m not sure what a plate made of its leaves would be like, but that seems a better interpretation.↩

phalamaye, lit., “made of fruits.” I follow BJTS in taking this as a reference to the “fruit” of labu, the gourd, contra RD, phalamaye s.v., who says this is an abbreviated form of phalikāmaye, unlikely at least in the present case since plates made of crystal have been mentioned in the previous verse.↩

pokkharapattake↩

madhupānakasaṅkhe. Saṅkhe can refer to conch shells, as well as mother-of-pearl.↩

reading paṭipatti with BJTS (and PTS alt.) for PTS paṭilabhe, “are received”↩

vatte guṇe, BJTS glosses: vatāvat guṇehi↩

ācchārakiriyāsu ccha, or “among the forms of right practice”↩

lit., “for the Well-Gone-One”↩

guṇavaruttame, lit., “of supreme [and] splendid virtue”. BJTS reads gaṇa (“group”) here as elsewhere.↩

dasānisaŋse. I count the ten here as (1) long life, (2) physical strength, (3) heroism, (4) beauty, (5) fame, (6) happiness, (7) freedom from oppression, (8) safety, (9) honor, and (10) being together with loved ones.↩

reading homi with BJTS for PTS bhomi, which is probably a misreading of “ho°”as “bho°” — an easy mistake given their similarity in the Sinhala script.↩

anupaddava, also “uninjured,” “safe”↩

anīti↩

apacchita↩

PTS and BJTS agree in presenting this as a six-footed verse.↩

upāhane↩

tīṇānisaŋse. I count the three here as (1) waited upon by palanquins (2) arising of costly shoes (3) shoes purify guilty conduct↩

reading sandamānika as sandahamānika, rather than take it from sandati, to flow.↩

bhave, lit., “in existence”↩

°pādukā↩

reading kambalikā with BJTS for PTS maṇḍalikā, “district officers”↩

taking paduddhāre as pada (foot) + uddhāra (from the basic meaning of uddharati, “lifts up”), though RD says the compound is used in SnA to mean “synopsis of a verse,” lit., “removal of the feet”↩

paṭidhāvanti (BJTS read pati°)↩

reading niyāmaṃ with BJTS (and PTS alt.) for PTS niyamaŋ, (“restraint,” “limitation,” “cosmic law”)↩

reading āgu-ācchāra-sodhanaṃ with BJTS for PTS ācchāraguṇasodhanaŋ (“purifying virtuous conduct”)↩

pāduka↩

lit., “for the Well-Gone-One”↩

guṇavaruttame, lit., “of supreme [and] splendid virtue”. BJTS reads gaṇa (“group”) here as elsewhere.↩

iddhipādukam āruyha, lit., “having stepped onto sandals with iddhi [superpowers]”↩

yadicchchakaŋ, lit., “which is [my] wish” or perhaps “as I wish”↩

mukha-puñcchhana-cole, lit., “napkins (or rags, scraps of cloth, handkerchiefs) for wiping the face”↩

pañcchānisaŋse. I count the five here as (1) golden-colored, unblemished body; (2) beautiful, (3) strong, (4) smooth, (5) not soiled by dirt and dust.↩

BJTS and PTS alt. reads limpati (“smeared”) for PTS lippati (“get soiled” according to P-S-E dictionary, Sinh. gälveyi; RD reads lippati as pass. of limpati), but as the former can also mean “soiled” the difference is not significant.↩

rajojallaŋ↩

PTS and BJTS agree in presenting this as a six-footed verse.↩

lit., “for the Well-Gone-One”↩

guṇavaruttame, lit., “of supreme [and] splendid virtue”. BJTS reads gaṇa (“group”) here as elsewhere.↩

chānisaŋse. I count the six here as (1) numerous progeny, (2) lack of fear, (3) little to endure, (4) well-protected, (5) lack of failure, and (6) well-controlled mind (or lack of baldness, etc.)↩

tāso mayhaŋ na vijjati, lit., “fear is not found of mine”↩

lit., “I am one who…”↩

appasayha↩

reading khalitampi na jānāmi with BJTS (and PTS alt.) for PTS cchalitaŋ maŋ na jānāmi (“I don’t experience shaking me”). In addition to failure (wrong-doing, faltering, stumbling, being disturbed or treated badly), khalitaṃ can also mean “baldness”. Not having any of those qualities would be a positive result of merit.↩

reading abhantaṃ mānasaṃ mama with BJTS (bhanta = swerving, wavering, unsteady, used of a cart that is out of control) for PTS āgataŋ mānasaŋ mamaŋ (alt. mama), “my mind is come”. PTS also gives asantaŋ (lacking peace, disturbed) as an alternate reading, which would be preferable to āgataŋ↩

PTS and BJTS agree in presenting this as a six-footed verse.↩

osadham, specifically medicinal herbs or herbal ingredients for making medicines↩

añjanaŋ↩

saṅghe gaṇuttame, lit., “the Assembly of monks which is the supreme group”↩

aṭṭhānisaŋse. I count the eight here as (1) large eyes [whether they are] (2) white eyes, (3) yellow eyes, [or] (4) red eyes; (5) unsullied eyes, (6) clear eyes, (7) disease-free eyes, (8) “divine eye”.↩

this follows the BJTS Sinhala gloss. I assume that “white eyes” (or “eyes that have whites)” would refer to humans, “yellow (or “golden”) eyes” would refer to gods, and “red eyes” (cf. lohitākkha) refers to snakes or spirits (yakkhas). We might also understand these colors as seen very clearly by his large eyes.↩

anāvila-pasanna-akkha↩

sabba-roga-vivajjita↩

kuñcchike↩

guṇavaruttame, lit., “of supreme [and] splendid virtue”. BJTS reads gaṇa (“group”) here as elsewhere.↩

dhamma-dvāra-vivaraṇaŋ, lit., “which opens the door of the Dhamma.↩

lit., “for the Well-Gone-One”↩

guṇavaruttame, lit., “of supreme [and] splendid virtue”. BJTS reads gaṇa (“group”) here as elsewhere.↩

dvānisaŋse. I count the two here as (1) being one of little anger, and (2) being one without sorrow (or trouble)↩

bhave, lit., “in existence”↩

appakodho, lit., “I am one of little anger”↩

anāyāso, lit., “I am one with no sorrow”↩

PTS and BJTS agree in presenting this as a six-footed verse.↩

lit., “for the Well-Gone-One”↩

guṇavaruttame, lit., “of supreme [and] splendid virtue”. BJTS reads gaṇa (“group”) here as elsewhere.↩

pañcchānisaŋse. I count the five here as (1) steadfastness in the samādhis, (2) dwelling in the samādhis, (3) being in a united group, (4) speaking words which are taken well, and (5) great wealth of possessions.↩

na kampāmi, lit., “I do not shake (tremble, waver)”↩

samādhīsu, lit., “among the samādhis. The plural suggests various types of samādhi or different sorts of meditative states.↩

abhejjapariso homi↩

ādeyyavacchano sadā↩

bhave, lit., “in existence”↩

PTS jāticcchcha, BJTS jāyati↩

bhogasampatti↩

PTS and BJTS agree in presenting this as a six-footed verse.↩

dhūmanette. RD: “i. e. a surgical instru- ment for sniffing up the smoke of medical drugs Vin i.204; ii.120; J iv.363; ThA 14”↩

guṇavaruttame, lit., “of supreme [and] splendid virtue”. BJTS reads gaṇa (“group”) here as elsewhere.↩

tīṇānisaŋse. I count the three here as (1) clean conscience, (2) good muscles and (3) “divine eye”↩

sati, also memory (Skt. smṛti) , mindfulness, consciousness, etc.↩

lit., “not”↩

PTS nahāruyo, BJTS nahāravo↩

reading susambandhā (well-connected, well put together) with BJTS (and PTS alt.) for PTS susambaddhā (well-bound together), though the latter also evokes a well-toned body.↩

dīpathāle. (BJTS [and PTS alt.] read dpaṭṭhāne, “places for lamps”). In the description of the actual dāna at (18a-b) [3391] we have “lamp-holders,” dīpadhārake. I take all these terms as referring to a single type of object, which I imagine as a plate-like holder for (probably small clay) lamps.↩

lit., “for the Well-Gone-One”↩

guṇavaruttame, lit., “of supreme [and] splendid virtue”. BJTS reads gaṇa (“group”) here as elsewhere.↩

tīṇānisaŋse. I count the three here as (1) good birth, (2) good body, and (3) wisdom and intelligence.↩

jātimā, lit., “possessor of birth” or “possessor of [high] caste”↩

aṅgasampanno, lit., “am possessed of limbs”↩

paññavā↩

reading buddhi-sammato with BJTS for PTS Buddha-sammato (“revered as [or by?] the Buddha”). The latter could also mean “selected by Buddha”.↩

tumbake, water-vessels↩

or “boxes”: karaṇḍe↩

dasānisaŋse. I count the ten here as (1) well-guarded, (2) possessing happiness, (3) of great fame, (4) in a good state, (5) devoted, (6) delicate, (7) kept from distress, (8) recipient of good job skills, vessels, and baskets, (9) troubles are removed, (10) recipient of inexhaustible elephants, horses and gems of the four colors.↩

gutto↩

mahāyāsavā↩

sukhasamaṅgī↩

reading tathā gatī with BJTS (and PTS alt.) for PTS tathāgattī, “and such-like [i.e., great] body”↩

bhattikato, “done service,” even “a servant”↩

sukhumālo, also refined, tender↩

sabba-īti-parivajjito↩

vipule↩

guṇe↩

reading samāvaccharaṇaṃ mama with BJTS for PTS samāvaccharaṇā mama↩

suvivajjita-ubbego↩

here I read añjana-nāḷiyo (“ointment stalks” or “ointment tubes”) with BJTS for PTS hatthī līlaṅgake (“elephants with sporting bodies” ?). The text is corrupt, and BJTS at least makes sense, though it is out of the sequence of the original dāna (not to mention being unrecoverable in meaning) so may be a spurious verse — perhaps a favored object of some later editor, or simply something no longer part of lived experience at some point in the transmission process? PTS alt. readings include °lilaṅgate, hatthalīlaṅgane and hattho liṅgake (!), none of which is helpful. In addition to the PTS reading, BJTS cites alt. malabharaṇiyo, also of questionable meaning (“women in stained ornaments,” or read māla°, “in flower ornaments?”)↩

pañcchānisaŋse. I count the five here as (1) having a [good] body, (2) being endowed with all auspicious marks, (3) long life, (4) wisdom, (5) liberation from all sorrows.↩

sabba-lakkhaṇa-sampanno↩

āyu-paññā-samāhito↩

sabbāyāsa-vinimutto↩

pipphale↩

tanu-dhāre = “slender to carry”? Or as RD suggests should this be read to tanu as “body,” i.e., “carried on the body”?↩

sunisite↩

here as throughout, lit., “for the monks’ Assembly,” “for the saṅgha”↩

atula, not weighable, immeasurable, not equaled↩

saṇḍāse↩

lit., “for the Well-Gone-One”↩

guṇavaruttame, lit., “of supreme [and] splendid virtue”. BJTS reads gaṇa (“group”) here as elsewhere.↩

atula, not weighable, immeasurable, not equaled↩

natthuke. BJTS reads tatthuke. The description of the original dāna specifies that the gift was of cleaners (there sodhanaŋ) for the mouth (mukha) and nose (natthukaŋ). Separate ānisaṃsas for the mouth-cleaners are given below (v. 194 [3568]). The ānisaṃsas in the present verse seem to relate to what in English we’d call “keeping one’s nose clean,” though I do not know whether the same associations would typically be made in Pāli. The ānisaṃsas for the mouth-cleaners (in v. 194 [3468], below) certainly well-accord with the nature of the original gift.↩

lit., “for the Well-Gone-One”↩

guṇavaruttame, lit., “of supreme [and] splendid virtue”. BJTS reads gaṇa (“group”) here as elsewhere.↩

aṭṭhānisaŋse. I count the eight here as (1) faith, (2) morality, (3) shame, (4) fear of wrong-doing, (5) happiness, (6) generosity, (7) patience and (8) wisdom.↩

saddhaŋ↩

sīlaŋ↩

hiriŋ↩

ottappiyaŋ↩

pīṭhake↩

lit., “for the Well-Gone-One”↩

guṇavaruttame, lit., “of supreme [and] splendid virtue”. BJTS reads gaṇa (“group”) here as elsewhere.↩

pañcchānisaŋse. I count the five here as (1) eminent birth, (2) very rich, (3) much honored, (4) full of glory, and (5) the constant supply of palanquins with horses↩

uccchche kule↩

mahābhogo bhavāmi↩

sabbe maŋ apacchāyanti↩

reading mama (gen.) with BJTS for PTS mamaŋ (gen. or acc.)↩

reading cchaturassakā (“with four horses”) for PTS cchaturassarā, “with four corners,” “rectangular,” though the latter also makes sense in this context.↩

or distributing or sharing them: saŋvibhāga-rato [ahaṃ]↩

bhisiyo↩

lit., “for the Well-Gone-One”↩

guṇavaruttame, lit., “of supreme [and] splendid virtue”. BJTS reads gaṇa (“group”) here as elsewhere.↩

chānisaŋse. I count the six here as (1) mattresses, (2) varied coverlets, (3) varied cloaks, (4) varied rugs, (5) not empty or vain, and (6) meditation-minded/achiever of jhānas↩

samagatto, lit., “I am one with an even body”↩

apacchito↩

muduko↩

cchārudassano, lit., “pleasant to see”↩

labhāmi ñāṇaparivāraŋ↩

tūlikā↩

reading cchittakā with BJTS for PTS cchittikā↩

vikatikāyo↩

kaṭṭhissā↩

vara-potthake↩

kambale↩

pāvārike↩

maduka-ajina°, “soft [ones made of] antelope-leather↩

veṇiyo↩

°atthāre↩

yato sarāmi attānaŋ, lit., “starting from when I remember myself”↩

or “since I reached puberty,” yato patto ‘smi viññuta, lit., “starting from when I reached puberty;” but following BJTS Sinhala gloss (näṇavat, “having knowledge”) I translate the term in its broader meaning, “understanding” or “discretion”↩

or empty: a-tucchcho↩

reading atucchcho jhāna-mañccho (lit., “I am one whose bed is dhyāna, meditative achievement) with BJTS (and PTS alt.) for PTS atucchchojjhānamañño↩

bimbohane↩

guṇavaruttame, lit., “of supreme [and] splendid virtue”. BJTS reads gaṇa (“group”) here as elsewhere.↩

chānisaŋse. I count the six here as (1) being cushioned and having a great body, (2) knowledge of the Eightfold Path and the four fruits of monkhood, (3) knowledge of giving, taming, self-control and the forms of boundlessness, (4) knowledge of vows, virtues, practices and good manners, (5) knowledge of walking back and forth, striving, and exertion, and (6) knowledge of morality, meditation, wisdom and unsurpassed freedom.↩

or “lifted up” “placed upon”: reading upadhemi with BJTS for PTS uppademi↩

reading mama (gen., lit., “to me [there are]“) with BJTS (and PTS alt.) for PTS mamaŋ (gen. or acc.)↩

uttamaṅgaŋ, “supreme limbs”↩

vihāre↩

dāne↩

dame↩

saññame = alt. spelling of saṃyame↩

appamaññesu (BJTS reads appamaññāsu) rūpisu, that is, the four brahmā-vihāras or godly states: love (mettā), compassion (karuṇā), sympathetic joy (muditā) and equanimity (upekkhā).↩

vihāre↩

vatte↩

guṇe↩

reading paṭipatti with BJTS for PTS pañcchame, “the fifth”↩

ācchārakiriyāsu ccha, or “among the forms of right practice”↩

vihāre↩

cchaṅkame↩

or “to Englightenment” or “to Awakening”: bodha-pakkhike↩

vihārāmi↩

sīlaŋ↩

samādhi↩

paññā↩

vimutti ccha anuttarā↩

vihārāmi↩

palālapīṭhe, BJTS reads phalapīṭhe, stools made of fruit (gourds?)↩

guṇavaruttame, lit., “of supreme [and] splendid virtue”. BJTS reads gaṇa (“group”) here as elsewhere.↩

BJTS (and PTS alt.) read dvānisaŋse (“two results”) for PTS cchaturānisaŋse, “four results.” I count four here so stick with the PTS reading: excellent palanquins made of (1) gold, (2) gems, (3) ivory, and (4) fine wood↩

danta-sāra-maye↩

pādapīṭhe↩

guṇavaruttame, lit., “of supreme [and] splendid virtue”. BJTS reads gaṇa (“group”) here as elsewhere.↩

dvānisaŋse. I count the two here as (1) receiving many vehicles, and (2) being properly cared for by slaves, wives and other dependents.↩

yāne↩

sammā↩

PTS and BJTS agree in presenting this as a six-footed verse.↩

tel’abbhañjane, BJTS gloss specifies that these are oils for rubbing on the body↩

pañcchānisaŋse. I count the five here as (1) good health, (2) beauty, (3) quick understanding (or application) of the Dhamma, (4) receipt of food and drink, and (5) long life.↩

nisantitā, lit., applying, carefully observing; I follow the BJTS Sinh. gloss (väṭahena) in this translation of the term as “grasping” (understanding).↩

ayu↩

sappitela, “ghee-oil”↩

pañcchānisaŋse. I count the five here as (1) strength, (2) beauty, (3) happiness, (4) slenderness, and (5) health and purity.↩

pahaṭṭha°↩

°tanujo↩

mukhadhovanakaŋ. BJTS (and PTS alt.) read mukhasodhanakaṃ, with the same meaning.↩

pañcchānisaŋse. I count the five here as (1) a clean (or clear) throat, (2) sweet sounding [voice], (3) free of coughs, (4) free of asthma, and (5) breath which smells like blue lotuses.↩

visuddhakaṇṭho↩

madhurassaro (BJTS reads madhurasaro)↩

kāsassāsavivajjito (BJTS reads kāsasāsa°)↩

reading uppalagandho with BJTS for PTS upphalagandho (probably a typo)↩

sampannaŋ↩

dadhiŋ↩

bhuñjāmi. In this foot the basic meaning “eating” might be preferred, but I take the verb to refer to the “enjoyment” of mindfulness of the body, too, so defer to the more general “enjoying”.↩

amataŋ↩

reading vittaṃ (possessions, wealth) with BJTS for PTS cchittaŋ (“heart”), though BJTS alt. bhattaṃ (“rice”) would provide the cleanest reading.↩

lit., “excellent (varaŋ) mindfulness of body (kāyagataŋ satiŋ); BJTS reads varaṃ kayāgatāsatiṃ, with the same meaning.↩

°upetaŋ, lit., “furnished with.” The implication is that the honey had good color, scent and taste↩

lit., “for the Victor”↩

pive muttirasam ahaŋ↩

atuliyaŋ.↩

anupamaŋ↩

yathābhūtaŋ, also “original,” “natural”. I take this as connected with the allusion to liberation as juice in the previous verse.↩

cchaturo phale, i.e., the four fruits of monkhood, the four stages of the path: sotāpatti, sakadāgāmi, anāgāmi, arahattaphala (stream-enterer, once-returner, non-returner, arahant)↩

dasānisaŋse. I count the ten here as (1) long-life, (2) strength, (3) heroism, (4) beauty, (5) fame, (6) happiness, (7) receiving food, (8) receiving drink, (9) courage, (10) intelligence.↩

sūro↩

paññāavā↩

bhave, lit., “in existence”↩

PTS and BJTS agree in presenting this as a six-footed verse.↩

dhūmaŋ↩

lit., “for the Well-Gone-One”↩

guṇavaruttame, lit., “of supreme [and] splendid virtue”. BJTS reads gaṇa (“group”) here as elsewhere.↩

dasānisaŋse. I count the ten here as (1)↩

sugandhadeho, lit., “I am one whose body has a pleasant odor”↩

sīghapañño, “I’m one with wisdom which is quick”↩

kittimā↩

tikkhapañño bhūripañño, lit., “I’m one with sharp wisdom, I’m one with extensive wisdom”↩

reading hāsa<hāsu° with BJTS (and PTS alt.) for PTS bhāsa-gambhīra-pañño↩

bhave, lit., “in existence”↩

vepulla-javana-pañño. The basic meaning of javana is “quick” and it is sometimes taken as equivalent to sīgha, already mentioned in the preceding verse.↩

santisukhaŋ sivaŋ↩

cf. #15, and note, above. BJTS spells the name Piḷindavacchcha. He seems to have been a historical monk, much-mentioned in the canon and commentaries. “Pilinda” was his given name, “Vacchcha” refers to his gotta (lineage).↩

BJTS spells the name Piḷindavacchcha.↩