Why the Buddha Suffered

Therāpadānapāḷi, Paṭhamo Bhāgo 39. Avaṭaphalavaggo, No. 10.

Pubbakammapilotika-Buddhāpadānaṁ

The Tradition1 about the Buddha

(known as) The Connection with Previous Deeds

Anotattasarāsanne,2 ramaṇīye silātale,

While on the delightful rocky plateau near Lake Anotatta,3

Nānāratanapajjote, nānāgandhavanantare, [64] Which is light up with many jewels, and has many scents in the forest,

Mahatā bhikkhusaṅghena, pareto Lokanāyako,

The Leader of the World, surrounded4 by a great Community of Monks,

Āsīno byākarī tattha pubbakammāni attano: [65]

While seated right there, explained his former deeds (saying):

Suṇātha bhikkhavo mayhaṁ yaṁ kammaṁ pakataṁ mayā,

Listen to me, monks, (explain) which deed was performed by me,

Pilotikassa kammassa Buddhatte pi vipaccati. [66] And how the connection with those deeds ripened even when I was Buddha.

1

Munāḷi nāmahaṁ dhutto pubbe aññāsu jātisu,

In another previous life I was a gambler known as Munāḷi,5

Paccekabuddhaṁ Surabhiṁ abbhācikkhiṁ adūsakaṁ; [67] I slandered the innocent Independent Buddha Surabhi;

Tena kammavipākena niraye saṁsariṁ ciraṁ,

Through that deed and its result I transmigrated through hell for a long time,

Bahūvassasahassāni, dukkhaṁ vedesi vedanaṁ. [68]

For many thousands of years I experienced unpleasant feeling.

1 I prefer this translation to other renderings as legends (PED), stories (Rotman) or even achievements

(SED), as it seems to me what we are dealing with, both with the material about the Arahants and the Buddha, are the traditions that were gradually being built up around these figures in the early Buddhist

communities. 2 The text is reproduced word for word in the Udānaṭṭhakathā, being quoted from here. It is explained

in more detail in the Apadānaṭṭhakathā, which I hope to translate soon. 3 One of the seven great lakes in the Himālaya, now identified with Lake Manasarovar, near Mt. Kailash. 4 Comm: pareto parivuto. 5 This life is not mentioned anywhere else but in connection with thease verses, and the same goes for

the Independent Buddha Surabhi.

The Connection with Previous Deeds

2

Tena kammāvasesena, idha pacchimake bhave,

Through the remainder of that deed, here in my last existence,

Abbhakkhānaṁ mayā laddhaṁ, Sundarikāya kāraṇā. [69]

I received slander myself, at the hands of (the wanderer) Sundarikā.6

2

Sabbābhibhussa Buddhassa Nando nāmāsi sāvako,

There was a disciple of (Independent)7 Buddha Sabbābhibhu named Nanda,

Taṁ abbhakkhāya niraye ciraṁ saṁsaritaṁ mayā, [70] Through slandering him I transmigrated through hell for a long time,

Dasavassasahassāni niraye saṁsariṁ ciraṁ,

For ten thousand long years I transmigrated through hell,

Manussabhāvaṁ laddhāhaṁ, abbhakkhānaṁ bahuṁ labhiṁ, [71]

And when I received an existence as a man, I received much slander,

Tena kammāvasesena Ciñcamānavikā mamaṁ

Through the remainder of that deed the maiden Ciñcā

Abbhācikkhi abhūtena janakāyassa aggato. [72] Slandered me with lies at the head of a body of people.

3

Brāhmaṇo Sutavā āsiṁ ahaṁ sakkatapūjito,

As the brahmin Sutavā I was honoured and worshipped,

Mahāvane pañcasate mante vācemi māṇave. [73]

I taught the mantras8 to five hundred students in the Great Wood.9

Tatthāgato isi Bhīmo, pañcābhiñño mahiddhiko,

The seer Bhīma who had the five deep knowledges and great power came to that place,

Taṁ cāhaṁ āgataṁ disvā, abbhācikkhiṁ adūsakaṁ, [74] And having seen him coming I slandered that innocent one,

Tatohaṁ avacaṁ sisse: ‘Kāmabhogī ayaṁ isi’.

Thereupon I said to my pupils: ‘This seer is a sensualist’.10

Mayham-pi bhāsamānassa anumodiṁsu māṇavā. [75] And (all) the students rejoiced in that speech of mine.

6 Called elsewhere Sundarī, see Udāna 4-8 for the Canonical story. 7 Identified as such in DPPN, though the neither the text nor the commentary says as much; he is not

mentioned elsewhere. 8 The brahminical verses collected in the Vedas. 9 There are several Great Wooods mentioned in the texts, and the commentary doesn't exactly identify

this one, only saying that the brahmin was in the Himālaya, perhaps it was the Wood near to

Kapilavatthu. 10 Lit: one who enjoys sense pleasures.


3

Tato māṇavakā sabbe bhikkhamānaṁ kule kule,

Thereupon all the students as they begged for alms from family to family,

Mahājanassa āhaṁsu: ‘Kāmabhogī ayaṁ isi’; [76]

Said to the mass of people: ‘This seer is a sensualist’;

Tena kammavipākena pañca bhikkhusatā ime

Through that deed and its result these five hundred monks

Abbhakkhānaṁ labhuṁ sabbe Sundarikāya kāraṇā. [77]

All received (abundant) slander at the hands of Sundarikā.

4

Vemātubhātaraṁ pubbe dhanahetu haniṁ ahaṁ,

In the past I killed my half-brother11 for the sake of wealth,

Pakkhipiṁ giriduggasmiṁ, silāya ca apiṁsayiṁ, [78] Throwing him into an inaccessible mountain, (where he was) crushed by rock,

Tena kammavipākena Devadatto silaṁ khipi,

Through that deed and its result Devadatta12 threw a rock,

Aṅguṭṭhaṁ piṁsayī pāde mama pāsāṇasakkharā. [79] Which crushed the big toe on my foot with a stone shard.

5

Purehaṁ dārako hutvā, kīḷamāno mahāpathe,

In the past, having become a boy, while playing on the highway,

Paccekabuddhaṁ disvāna, magge sakalikaṁ khipiṁ; [80]

Having seen an Independent Buddha, I threw a splinter on the road;

Tena kammavipākena idha pacchimake bhave

Through that deed and its result here in my last existence

Vadhatthaṁ maṁ Devadatto abhimāre payojayi. [81]

Devadatta tried to kill me by employing bandits.13

11 In Pāḷi it is more specific: one with a different Mother but the same Father. 12 Devadatta was the Buddha's cousin, Father's Brother's son. 13 Actually archers provided by King Ajātasattu.


4

6

Hatthāroho pure āsiṁ, Paccekamunim-uttamaṁ

In the past I was an elephant driver, when a supreme Independent Sage

Piṇḍāya vicarantaṁ taṁ, āsādesiṁ gajenahaṁ; [82] Was wandering for alms, I struck him with my elephant;

Tena kammavipākena bhanto Nāḷāgirī gajo

Through that deed and its result The elephant Nāḷāgirī swaying

Giribbaje puravare dāruṇo samupāgami. [83]

Violently rushed at me in the great city of Giribbaja.14

7

Rājāhaṁ Patthivo āsiṁ sattiyā purisaṁ haniṁ;

(When) I was King Patthiva15 I killed a man with my sword;

Tena kammavipākena niraye paccisaṁ bhusaṁ, [84] Through that deed and its result I suffered greatly in hell,

Kammuno tassa sesena, idāni sakalaṁ16 mama

Through the remainder of that deed, now at this time

Pāde chaviṁ pakappesi, na hi kammaṁ vinassati. [85]

The skin on my foot was cut, surely deeds are not destroyed.17

8

Ahaṁ Kevaṭṭagāmasmiṁ ahuṁ Kevaṭṭadārako

I was (once) a son of Kevaṭṭa18 in Kevaṭṭa village

Macchake ghātite disvā janayiṁ somanassakaṁ; [86] Having seen the killing of a little fish it produced a little happiness;

Tena kammavipākena sīsadukkhaṁ ahū mama,

Through that deed and its result I had a headache,19

Sabbe Sakkā ca haññiṁsu yadā hani Viṭaṭūbho. [87]

And all the Sakyans were killed when they were slain by Viṭaṭūbha.20

14 It is another name for Rājagaha; the elephant was let loose at Devadatta's instigation. 15 Pattiko in Ap.A 124 (PTS edition), both missing from DPPN; the word means a King, but it is used as

a proper name here. 16 = sakālaṁ, -ā- is shortened m.c. 17 Not destroyed without producing results first, is what is meant. 18 Not mentioned in DPPN. 19 I have so far been unable to find where the Buddha is recorded as having a headache. 20 This is the spelling here, but other sources give the name as Viḍūḍabha. He was the grandson of King

Pasenadi, and destroyed nearly the whole Sakyan race in battle. This is an instance when supposedly others suffer for someone else's misdeeds, and is perhaps a very early instance of the idea of collective

kammavipāka.


5

9

Phussassāhaṁ pāvacane sāvake paribhāsayiṁ:

I abused the disciples and teachings of (Buddha) Phussa (saying):

“Yavaṁ khādatha bhuñjatha, mā ca bhuñjatha sālayo”; [88] “You should eat and enjoy barley, you should not enjoy fine rice;”

Tena kammavipākena temāsaṁ khāditaṁ yavaṁ

Through that deed and its result for three months I ate barley

Nimantito brāhmaṇena Verañjāyaṁ vasiṁ tadā. [89]

When invited by the brahmin to reside in Verañjā.21

10

Nibbuddhe vattamānamhi Mallaputtaṁ niheṭhayiṁ;22

Once while wrestling I injured23 a (wrestler) who was one of the Mallas;

Tena kammavipākena piṭṭhidukkhaṁ ahū mama. [90]

Through that deed and its result I had a backache.24

11

Tikicchako ahaṁ āsiṁ Seṭṭhiputtaṁ virecayiṁ;

When I was a physician I made a Merchant purge;

Tena kammavipākena hoti pakkhandikā mama. [91]

Through that deed and its result I had dysentry.25

12

Avacāhaṁ Jotipālo sugataṁ Kassapaṁ tadā:

When I was Jotipāla, I spoke to the Fortunate One Kassapa, (saying):

“Kuto nu Bodhi muṇḍassa? Bodhi paramadullabhā!” [92] “Where is this shavelings' Awakening? Awakening is supremely rare!”

21 The whole story of the Buddha's residence in Verañjā, the famine that prevailed at that time and the

conversations he had with the Verañjā brahmin is related at the very beginning of the Vinayapiṭaka.

Suttavibhaṅga, 1 ff. 22 This word seems only to occur here and in parallel passages, I translate it the same as viheṭhayiṁ,

which makes sense contextually. 23 Actually broke his back. 24 DPPN: “The Commentaries mention that [Gotama, s.v.] suffered, in his old age, from constant

backache, owing to the severe austerities practised by him during the six years preceding his

Enlightenment, and [that] the unsuitable meals taken during that period were responsible for a dyspepsia which persisted throughout the rest of his life (SA.i.200), culminating in his last serious

illness of dysentery. MA.i.465; DA.iii.974; see also D.iii.209.” 25 The commentary records that this was simply in the course of curing someone of an illness, though

unless the purging was given with malicious intent it is hard to see how such a result could follow.


6

Tena kammavipākena acariṁ dukkaraṁ bahuṁ

Through that deed and its result I practiced many austerities

Chabbassānuruveḷāyaṁ tato Bodhim-apāpuṇiṁ. [93]

For six years at Uruvelā, and (only) then attained to Awakening.

Nāhaṁ etena maggena pāpuṇiṁ Bodhim-uttamaṁ,

I did not attain the supreme Awakening through this path,

Kummaggena gavesissaṁ, pubbakammena vārito. [94]

I sought along the wrong path because I was obstructed by past deeds.

Puññapāpaparikkhīṇo, sabbasantāpavajjito,

With merit and demerit destroyed, abstaining from all torment,

Asoko anupāyāso, nibbāyissam-anāsavo. [95] Griefless, without despair, I became emancipated, without pollutants.

Evaṁ Jino viyākāsi bhikkhusaṅghassa aggato.

So the Victorious (Buddha) explained at the head of the Community of monks,

Sabbābhiññābalappatto Anotatte mahāsare.” ti [96] After attaining all deep knowledges and strengths, at the great Lake Anotatta.”

Itthaṁ sudaṁ Bhagavā attano pubbacaritaṁ kammapilotikaṁ

In this way, truly, the Gracious One spoke about the connection with his previous lives

nāma Buddhāpadānadhammapariyāyaṁ abhāsitthā ti.

in what is known as the Dhamma Instruction in the Traditions about the Buddha.

Pubbakammapilotikaṁ Nāma Buddhāpadānaṁ Dasamaṁ

The Tradition about the Buddha

known as The Connection with Previous Deeds

The Tenth (is Finished)


7

from 1. Buddha-apadānavaṇṇanā

Iti ettāvatā ca yathā addhānagāmino “maggaṁ no ācikkhā” ti puṭṭhena “vāmaṁ muñcitvā dakkhiṇaṁ gaṇhathā” ti vutte tena maggena gāmanigamarājadhānīsu kattabbakiccaṁ niṭṭhāpetvā puna muñcitena aparena vāmamaggena gatāpi gāmanigamādīsu kattabbakiccaṁ niṭṭhāpenti, evameva buddhāpadānaṁ kusalāpadānavasena niṭṭhāpetvā

tadeva akusalāpadānavasena vitthāretuṁ idaṁ pañhakammaṁ:

Dukkarañ-ca abbhakkhānaṁ, abbhakkhānaṁ punāparaṁ,

Austerities and slander, and once again (more) slander,

Abbhakkhānaṁ, silāvedho, sakalikāpi ca vedanā.

Slander, flawed virtue, and the suffering of a splinter.

Nāḷāgiri, sattacchedo, sīsadukkhaṁ, yavakhādanaṁ,

Nāḷāgiri, cut with a sword, headache, eating barley,

Piṭṭhidukkham-atīsāro,26 ime akusalakāraṇā ti.

Backache, dysentry, these by reason of unwholesome (deeds).

Atha paṭhamapañhe dukkaran-ti chabbassāni dukkarakārikā.

Now the first enquiry (into) austerities, the reason for six years of austerities.

Atīte Kassapasammāsambuddhakāle,

In the past, at the time of the Perfect Sambuddha Kassapa,

Bodhisatto Jotipālo nāma brāhmaṇamāṇavo hutvā,

the Awakening Being was a brahmin student named Jotipāla,

nibbatto brāhmaṇajātivasena sāsane appasanno tassa Bhagavato,

because of being born a brahmin he was not satisfied with the teaching of that Gracious One,

Pilotikakammanissandena: “Kassapo Bhagavā” ti sutvā,

With this outcome through the connection of deeds: having heard it said “The Gracious Kassapa”,

“Kuto muṇḍakassa samaṇassa bodhi, bodhi paramadullabhā” ti āha.

he said: “Where is this shaveling ascetic's Awakening? Awakening is supremely rare!”

So tena kammanissandena anekajātisatesu

The outcome of that deed was that for many hundreds of lives

Narakādidukkham-anubhavitvā,

he underwent suffering in hell and so on,

tasseva Bhagavato anantaraṁ teneva laddhabyākaraṇena,

then after that, through having received the prediction from that Gracious One,27

26 -ī- is m.c. to give pathyā cadence. 27 The Bodhisatta as Jotipāla had later ordained under the Buddha Kassapa, who then confirmed that he

would become a Buddha himself at a later date.


8

kammena jātisaṁsāraṁ khepetvā,

after wasting away in the transmigration of births through that deed,

pariyosāne Vessantarattabhāvaṁ patvā,

at the end, having attained his existence as Vessantara,28

tato cuto Tusitabhavane nibbatto.

and falling away from that he re-arose in the Tusita realm.

Devatāyācanena tato cavitvā, Sakyakule nibbatto,

With the asking of the gods, after falling away from there, he arose in the Sakya family,

ñāṇassa paripākattā, sakala-Jambudīparajjaṁ pahāya,

and after coming to full maturity of knowledge, giving up the sovereignty over the whole of the Rose-Apple Island,

Anomānadītīre sunisitenāsinā samakūṭakesakalāpaṁ chinditvā,

cutting his top-knot evenly with a well-sharpened sword on the bank of the river Anoma,

brahmunā ānīte iddhimaye kappassa saṇṭhānakāle

padumagabbhe nibbatte aṭṭha parikkhāre paṭiggahetvā pabbajitvā

bodhiñāṇadassanassa tāva aparipakkattā

Buddhabhāvāya maggāmaggaṁ ajānitvā

chabbassāni Uruvelajanapade

ekāhāraekālopaekapuggalaekamaggaekāsanabhojanavasena

aṭṭhicammanahārusesaṁ nimmaṁsarudhirapetarūpasadisasarīro

padhānasutte (su. ni. 427 ādayo) vuttanayeneva padhānaṁ

mahāviriyaṁ dukkarakārikaṁ akāsi.

So imaṁ dukkarakārikaṁ “Sambodhiyā maggaṁ na hotī” ti cintetvā

gāmanigamarājadhānīsu paṇītāhāraṁ paribhuñjitvā

pīṇindriyo paripuṇṇadvattiṁsamahāpurisalakkhaṇo

kamena bodhimaṇḍamupagantvā

pañca Māre jinitvā Buddho jāto ti.

“Avacāhaṁ jotipālo, sugataṁ kassapaṁ tadā; Kuto nu bodhi muṇḍassa, bodhi paramadullabhā. “Tena kammavipākena, acariṁ dukkaraṁ bahuṁ; Chabbassānuruvelāyaṁ, tato bodhimapāpuṇiṁ. “Nāhaṁ etena maggena, pāpuṇiṁ bodhimuttamaṁ; Kummaggena gavesissaṁ, pubbakammena vārito. “Puññapāpaparikkhīṇo, sabbasantāpavajjito; Asoko anupāyāso, nibbāyissamanāsavo” ti. (apa. thera 1.39.92-95);

Dutiyapañhe – abbhakkhānanti abhi akkhānaṁ paribhāsanaṁ. Atīte kira bodhisatto suddakule jāto apākaṭo appasiddho munāḷi nāma dhutto hutvā paṭivasati. Tadā mahiddhiko mahānubhāvo surabhi nāma paccekabuddho kenaci karaṇīyena tassa samīpaṭṭhānaṁ pāpuṇi. So taṁ disvāva “dussīlo pāpadhammo ayaṁ samaṇo” tiādinā abbhācikkhi. So tena akusalanissandena narakādīsu anekavassasahassāni dukkhamanubhavitvā imasmiṁ pacchimattabhāve yadā titthiyā

paṭhamataraṁ bhagavato tusitabhavane vasanasamaye ca pākaṭā hutvā sakalajanaṁ vañcetvā

28 His last earthly existence before the birth as Siddhattha, for which see the final Jātaka (Jā. 547).


9

dvāsaṭṭhidiṭṭhiyo dīpetvā vicaranti, tadā tusitapurā cavitvā sakyarājakule nibbattitvā kamena buddho jāto. Titthiyā sūriyuggamane khajjopanakā viya vihatalābhasakkārā bhagavati āghātaṁ bandhitvā vicaranti. Tasmiṁ samaye rājagahaseṭṭhi gaṅgāya jālaṁ bandhitvā kīḷanto rattacandanaghaṭikaṁ disvā amhākaṁ gehe candanāni bahūni, imaṁ bhamaṁ āropetvā tena bhamakārehi pattaṁ likhāpetvā veḷuparamparāya laggetvā “ye imaṁ pattaṁ iddhiyā āgantvā gaṇhanti, tesaṁ bhattiko bhavissāmī” ti bheriṁ carāpesi. Tadā titthiyā “naṭṭhamhā dāni naṭṭhamhā dānī” ti mantetvā nigaṇṭho nāṭaputto sakaparisaṁ evamāha – “ahaṁ veḷusamīpaṁ gantvā ākāse ullaṅganākāraṁ karomi, ‘tumhe chavadārumayaṁ pattaṁ paṭicca mā iddhiṁ karothā’ti maṁ khandhe gahetvā vārethā” ti, te tathā gantvā tathā akaṁsu. Tadā piṇḍolabhāradvājo ca moggallāno ca tigāvute selapabbatamatthake ṭhatvā

piṇḍapātagaṇhanatthāya cīvaraṁ pārupantā taṁ kolāhalaṁ suṇiṁsu. Tesu moggallāno piṇḍolabhāradvājaṁ “tvaṁ ākāsena gantvā taṁ pattaṁ gaṇhāhī” ti āha. So “bhante, tumheyeva bhagavatā iddhimantānaṁ aggaṭṭhāne ṭhapitā, tumheva gaṇhathā” ti āha. Tathāpi “mayā āṇatto tvameva gaṇhāhī” ti āṇatto attanā ṭhitaṁ tigāvutaṁ selapabbataṁ pādatale laggetvā ukkhaliyā pidhānaṁ viya sakalarājagahanagaraṁ chādesi, tadā nagaravāsino phaḷikapabbate āvutaṁ rattasuttamiva taṁ theraṁ passitvā “bhante bhāradvāja, amhe rakkhathā” ti ugghosayiṁsu, bhītā suppādīni sīse akaṁsu. Tadā thero taṁ pabbataṁ ṭhitaṭṭhāne vissajjetvā iddhiyā gantvā taṁ pattaṁ aggahesi, tadā nagaravāsino mahākolāhalamakaṁsu. Bhagavā veḷuvanārāme nisinno taṁ saddaṁ sutvā “kiṁ eso saddo” ti ānandaṁ pucchi. “Bhāradvājena, bhante, pattassa gahitattā santuṭṭhā nagaravāsino ukkuṭṭhisaddamakaṁsū” ti āha. Tadā bhagavā āyatiṁ parūpavādamocanatthaṁ taṁ pattaṁ āharāpetvā bhedāpetvā añjanupapisanaṁ katvā bhikkhūnaṁ dāpesi, dāpetvā ca pana “na, bhikkhave, iddhivikubbanā kātabbā, yo kareyya, āpatti dukkaṭassā” ti (cūḷava. 252 thokaṁ visadisaṁ) sikkhāpadaṁ paññāpesi. Tato titthiyā “samaṇena kira gotamena sāvakānaṁ sikkhāpadaṁ paññattaṁ, te jīvitahetupi taṁ nātikkamanti, mayaṁ iddhipāṭihāriyaṁ karissāmā” ti tattha tattha rāsibhūtā kolāhalamakaṁsu. Atha rājā bimbisāro taṁ sutvā bhagavato santikaṁ gantvā vanditvā ekamantaṁ nisinno bhagavantamevamāha – “titthiyā, bhante, ‘iddhipāṭihāriyaṁ karissāmā’ti ugghosentī” ti. “Ahampi, mahārāja, karissāmī” ti. “Nanu, bhante, bhagavatā sāvakānaṁ sikkhāpadaṁ paññatta” nti. “Tameva, mahārāja, pucchissāmi, tavuyyāne ambaphalādīni khādantānaṁ ‘ettako daṇḍo’ti daṇḍaṁ ṭhapento tavāpi ekato katvā ṭhapesī” ti. “Na mayhaṁ, bhante, daṇḍo” ti. “Evaṁ, mahārāja, na mayhaṁ sikkhāpadaṁ paññattaṁ atthī” ti. “Kattha, bhante, pāṭihāriyaṁ bhavissatī” ti? “Sāvatthiyā samīpe kaṇḍambarukkhamūle, mahārājā” ti. “Sādhu, bhante, taṁ

passissāmā” ti. Tato titthiyā “kaṇḍambarukkhamūle kira pāṭihāriyaṁ bhavissatī” ti sutvā nagarassa sāmantā ambarukkhe chedāpesuṁ, nāgarā mahāaṅgaṇaṭṭhāne mañcātimañcaṁ aṭṭādayo bandhiṁsu, sakalajambudīpavāsino rāsibhūtā puratthimadisāyameva dvādasayojanāni pharitvā aṭṭhaṁsu. Sesadisāsupi tadanurūpenākārena sannipatiṁsu. Bhagavāpi kāle sampatte āsāḷhipuṇṇamāsiyaṁ pātova kattabbakiccaṁ niṭṭhāpetvā taṁ ṭhānaṁ gantvā nisīdi. Tasmiṁ khaṇe kaṇḍo nāma uyyānapālo kipillikapuṭe supakkaṁ ambaphalaṁ disvā “sacāhaṁ imaṁ rañño dadeyyaṁ, kahāpaṇādisāraṁ labheyyaṁ, bhagavato upanāmite pana idhalokaparalokesu sampatti bhavissatī” ti bhagavato upanāmesi. Bhagavā taṁ paṭiggahetvā ānandattheraṁ āṇāpesi – “imaṁ phalaṁ madditvā pānaṁ dehī” ti. Thero tathā akāsi. Bhagavā ambarasaṁ pivitvā ambaṭṭhiṁ uyyānapālassa datvā “imaṁ ropehī” ti āha. So vālukaṁ viyūhitvā taṁ ropesi, ānandatthero kuṇḍikāya udakaṁ āsiñci. Tasmiṁ khaṇe ambaṅkuro uṭṭhahitvā mahājanassa passantasseva sākhāviṭapapupphaphalapallavabharito paññāyittha. Patitaṁ ambaphalaṁ khādantā sakalajambudīpavāsino khayaṁ pāpetuṁ nāsakkhiṁsu. Atha bhagavā puratthimacakkavāḷato yāva pacchimacakkavāḷaṁ, tāva imasmiṁ cakkavāḷe


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mahāmerumuddhani ratanacaṅkamaṁ māpetvā anekaparisāhi sīhanādaṁ nadāpento

dhammapadaṭṭhakathāyaṁ vuttanayena mahāiddhipāṭihāriyaṁ katvā titthiye madditvā te vippakāraṁ pāpetvā pāṭihīrāvasāne purimabuddhāciṇṇavasena tāvatiṁsabhavanaṁ gantvā tattha vassaṁvuṭṭho nirantaraṁ temāsaṁ abhidhammaṁ desetvā mātuppamukhānaṁ anekadevatānaṁ sotāpattimaggādhigamanaṁ katvā, vuṭṭhavasso devorohanaṁ katvā anekadevabrahmagaṇaparivuto saṅkassapuradvāraṁ oruyha lokānuggahaṁ akāsi. Tadā

bhagavato lābhasakkāro jambudīpamajjhottharamāno pañcamahāgaṅgā viya ahosi. Atha titthiyā parihīnalābhasakkārā dukkhī dummanā pattakkhandhā adhomukhā nisīdiṁsu. Tadā tesaṁ upāsikā ciñcamāṇavikā nāma ativiya rūpaggappattā te tathā nisinne disvā “kiṁ, bhante, evaṁdukkhī dummanā nisinnā” ti pucchi. “Kiṁ pana tvaṁ, bhagini, appossukkāsī” ti? “Kiṁ, bhante” ti? “Bhagini, samaṇassa gotamassa uppādakālato paṭṭhāya mayaṁ hatalābhasakkārā, nagaravāsino amhe na kiñci maññantī” ti. “Mayā ettha kiṁ kātabba” nti? “Tayā samaṇassa gotamassa avaṇṇaṁ uppādetuṁ vaṭṭatī” ti. Sā “na mayhaṁ bhāro” ti vatvā tattha ussāhaṁ karontī vikāle jetavanavihāraṁ gantvā titthiyānaṁ upassaye vasitvā pāto nagaravāsīnaṁ gandhādīni gahetvā bhagavantaṁ vandanatthāya gamanasamaye jetavanā viya nikkhantā, “kattha sayitā” ti puṭṭhā “kiṁ tumhākaṁ mama sayitaṭṭhānenā” ti vatvā pakkāmi. Sā kamena gacchante kāle pucchitā “samaṇenāhaṁ gotamena ekagandhakuṭiyaṁ sayitvā nikkhantā” ti āha. Taṁ bālaputhujjanā saddahiṁsu, paṇḍitā sotāpannādayo na saddahiṁsu. Ekadivasaṁ sā dārumaṇḍalaṁ udare bandhitvā upari rattapaṭaṁ paridahitvā gantvā sarājikāya parisāya dhammadesanatthāya nisinnaṁ bhagavantaṁ evamāha – “bho samaṇa, tvaṁ dhammaṁ desesi, tuyhaṁ paṭicca uppannadārakagabbhiniyā mayhaṁ lasuṇamaricādīni na vicāresī” ti? “Tathābhāvaṁ, bhagini, tvañceva pajānāsi, ahañcā” ti. Sā “evameva methunasaṁsaggasamayaṁ dveyeva jānanti, na aññe” ti āha. Tasmiṁ khaṇe sakkassa paṇḍukambalasilāsanaṁ uṇhākāraṁ dassesi. Sakko āvajjento taṁ kāraṇaṁ ñatvā dve devaputte āṇāpesi – “tumhesu eko mūsikavaṇṇaṁ māpetvā tassā dārumaṇḍalassa bandhanaṁ chindatu, eko vātamaṇḍalaṁ samuṭṭhāpetvā pārutapaṭaṁ uddhaṁ khipatū” ti. Te gantvā tathā akaṁsu. Dārumaṇḍalaṁ patamānaṁ tassā pādapiṭṭhiṁ bhindi. Dhammasabhāyaṁ sannipatitā puthujjanā sabbe “are, duṭṭhacori, tvaṁ evarūpassa lokattayasāmino evarūpaṁ abbhakkhānaṁ akāsī” ti uṭṭhahitvā ekekamuṭṭhipahāraṁ datvā

sabhāya nīhariṁsu, dassanātikkantāya pathavī vivaramadāsi. Tasmiṁ khaṇe avīcito jālā uṭṭhahitvā kuladattikena rattakambaleneva taṁ acchādetvā avīcimhi pakkhipi, bhagavato lābhasakkāro atirekataro ahosi. Tena vuttaṁ – “Sabbābhibhussa buddhassa, nando nāmāsi sāvako; Taṁ abbhakkhāya niraye, ciraṁ saṁsaritaṁ mayā. “Dasavassasahassāni, niraye saṁsariṁ ciraṁ; Manussabhāvaṁ laddhāhaṁ, abbhakkhānaṁ bahuṁ labhiṁ. “Tena kammāvasesena, ciñcamāṇavikā mamaṁ; Abbhācikkhi abhūtena, janakāyassa aggato” ti. (apa. thera 1.39.70-72);

Tatiyapañhe – abbhakkhānanti abhi akkhānaṁ akkosanaṁ. Atīte kira bodhisatto apākaṭajātiyaṁ uppanno munāḷi nāma dhutto hutvā dujjanasaṁsaggabalena surabhiṁ nāma paccekabuddhaṁ “dussīlo pāpadhammo ayaṁ bhikkhū” ti akkosi. So tena akusalena vacīkammena bahūni vassasahassāni niraye paccitvā imasmiṁ pacchimattabhāve

dasapāramitāsaṁsiddhibalena buddho jāto lābhaggayasaggappatto ahosi. Puna titthiyā ussāhajātā – “kathaṁ nu kho samaṇassa gotamassa ayasaṁ uppādessāmā” ti dukkhī dummanā nisīdiṁsu. Tadā sundarī nāmekā paribbājikā te upasaṅkamitvā vanditvā ṭhitā tuṇhībhūte kiñci avadante disvā “kiṁ mayhaṁ doso” ti pucchi. “Samaṇena gotamena amhe viheṭhiyamāne tvaṁ appossukkā viharissasi, idaṁ tava doso” ti. “Evamahaṁ tattha kiṁ karissāmī” ti? “Tvaṁ samaṇassa gotamassa avaṇṇaṁ uppādetuṁ sakkhissasī” ti? “Sakkhissāmi, ayyā” ti vatvā tato paṭṭhāya vuttanayena diṭṭhadiṭṭhānaṁ “samaṇena gotamena ekagandhakuṭiyaṁ sayitvā


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nikkhantā” ti vatvā akkosati paribhāsati. Titthiyāpi “passatha, bho, samaṇassa gotamassa kamma” nti akkosanti paribhāsanti. Vuttañhetaṁ – “Munāḷi nāmahaṁ dhutto, pubbe aññāsu jātisu; Paccekabuddhaṁ surabhiṁ, abbhācikkhiṁ adūsakaṁ. “Tena kammavipākena, niraye saṁsariṁ ciraṁ; Bahū vassasahassāni, dukkhaṁ vedesi vedanaṁ. “Tena kammāvasesena, idha pacchimake bhave; Abbhakkhānaṁ mayā laddhaṁ, sundarikāya kāraṇā” ti. (apa. thera 1.39.67-69);

Catutthapañhe – abbhakkhānaṁ abhi visesena akkosanaṁ paribhāsanaṁ. Atīte kira bodhisatto

brāhmaṇakule uppanno bahussuto bahūhi sakkato pūjito tāpasapabbajjaṁ pabbajitvā himavante vanamūlaphalāhāro bahumāṇave mante vācento vāsaṁ kappesi. Eko pañcābhiññāaṭṭhasamāpattilābhī tāpaso tassa santikaṁ agamāsi. So taṁ disvāva issāpakato taṁ adūsakaṁ isiṁ “kāmabhogī kuhako ayaṁ isī” ti abbhācikkhi, attano sisse ca āha – “ayaṁ isi evarūpo anācārako” ti. Tepi tatheva akkosiṁsu paribhāsiṁsu. So tena akusalakammavipākena vassasahassāni niraye dukkhamanubhavitvā imasmiṁ pacchimattabhāve buddho hutvā lābhaggayasaggappatto ākāse puṇṇacando viya pākaṭo jāto. Tatheva titthiyā abbhakkhānenapi asantuṭṭhā punapi sundariyā abbhakkhānaṁ kāretvā surādhutte pakkosāpetvā lañjaṁ datvā “tumhe sundariṁ māretvā jetavanadvārasamīpe mālākacavarena chādethā” ti āṇāpesuṁ. Te tathā kariṁsu. Tato titthiyā “sundariṁ na passāmā” ti rañño ārocesuṁ. Rājā “pariyesathā” ti āha. Te attanā pātitaṭṭhānato gahetvā mañcakaṁ āropetvā rañño dassetvā “passatha, bho, samaṇassa gotamassa sāvakānaṁ kamma” nti bhagavato bhikkhusaṅghassa ca sakalanagare avaṇṇaṁ ugghosentā vicariṁsu. Sundariṁ āmakasusāne aṭṭake ṭhapesuṁ. Rājā “sundarimārake pariyesathā” ti āṇāpesi. Tadā dhuttā suraṁ pivitvā “tvaṁ sundariṁ māresi, tvaṁ māresī” ti kalahaṁ kariṁsu. Rājapurisā te dhutte gahetvā rañño dassesuṁ. Rājā “kiṁ, bhaṇe, tumhehi sundarī māritā” ti? “Āma, devā” ti. “Kehi āṇattā” ti? “Titthiyehi, devā” ti. Rājā titthiye āharāpetvā bandhāpetvā “gacchatha, bhaṇe, ‘buddhassa avaṇṇatthāya amhehi sayameva sundarī mārāpitā, bhagavā tassa sāvakā ca akārakā’ti ugghosathā” ti āha. Te tathā akaṁsu.

Sakalanagaravāsino nikkaṅkhā ahesuṁ. Rājā titthiye ca dhutte ca mārāpetvā chaḍḍāpeti. Tato bhagavato bhiyyosomattāya lābhasakkāro vaḍḍhi. Tena vuttaṁ – “Brāhmaṇo sutavā āsiṁ, ahaṁ sakkatapūjito; Mahāvane pañcasate, mante vācemi māṇave. “Tatthāgato isi bhīmo, pañcābhiñño mahiddhiko; Tañcāhaṁ āgataṁ disvā, abbhācikkhiṁ adūsakaṁ. “Tatohaṁ avacaṁ sisse, kāmabhogī ayaṁ isi; Mayhampi bhāsamānassa, anumodiṁsu māṇavā. “Tato māṇavakā sabbe, bhikkhamānaṁ kule kule; Mahājanassa āhaṁsu, kāmabhogī ayaṁ isi. “Tena kammavipākena, pañcabhikkhusatā ime; Abbhakkhānaṁ labhuṁ sabbe, sundarikāya kāraṇā” ti. (apa. thera 1.39.73-77);

Pañcame pañhe – silāvedhoti āhatacitto silaṁ pavijjhi. Atīte kira bodhisatto ca kaniṭṭhabhātā

ca ekapituputtā ahesuṁ. Te pitu accayena dāse paṭicca kalahaṁ karontā aññamaññaṁ viruddhā ahesuṁ. Bodhisatto attano balavabhāvena kaniṭṭhabhātaraṁ ajjhottharitvā tassupari pāsāṇaṁ pavijjhesi. So tena kammavipākena narakādīsu anekavassasahassāni dukkhamanubhavitvā imasmiṁ pacchimattabhāve buddho jāto. Devadatto rāhulakumārassa mātulo pubbe serivāṇijakāle bodhisattena saddhiṁ vāṇijo ahosi, te ekaṁ paṭṭanagāmaṁ patvā “tvaṁ


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ekavīthiṁ gaṇhāhi, ahampi ekavīthiṁ gaṇhāmī” ti dvepi paviṭṭhā. Tesu devadattassa paviṭṭhavīthiyaṁ jiṇṇaseṭṭhibhariyā ca nattā ca dveyeva ahesuṁ, tesaṁ mahantaṁ suvaṇṇathālakaṁ malaggahitaṁ bhājanantare ṭhapitaṁ hoti, taṁ suvaṇṇathālakabhāvaṁ ajānantī “imaṁ thālakaṁ gahetvā piḷandhanaṁ dethā” ti āha. So taṁ gahetvā sūciyā lekhaṁ kaḍḍhitvā suvaṇṇathālakabhāvaṁ ñatvā “thokaṁ datvā gaṇhissāmī” ti cintetvā gato. Atha bodhisattaṁ dvārasamīpaṁ āgataṁ disvā “nattā, ayye, mayhaṁ kacchapuṭaṁ piḷandhanaṁ dethā” ti. Sā taṁ pakkosāpetvā nisīdāpetvā taṁ thālakaṁ datvā “imaṁ gahetvā mayhaṁ nattāya kacchapuṭaṁ piḷandhanaṁ dethā” ti. Bodhisatto taṁ gahetvā suvaṇṇathālakabhāvaṁ ñatvā “tena vañcitā” ti ñatvā attano pasibbakāya ṭhapitaaṭṭhakahāpaṇe avasesabhaṇḍañca datvā kacchapuṭaṁ piḷandhanaṁ kumārikāya hatthe piḷandhāpetvā agamāsi. So vāṇijo punāgantvā pucchi. “Tāta, tvaṁ na gaṇhittha, mayhaṁ putto idañcidañca datvā taṁ gahetvā gato” ti. So taṁ sutvāva hadayena phālitena viya dhāvitvā anubandhi. Bodhisatto nāvaṁ āruyha pakkhandi. So “tiṭṭha, mā palāyi mā palāyī” ti vatvā “nibbattanibbattabhave taṁ nāsetuṁ samattho

bhaveyya” nti patthanaṁ akāsi. So patthanāvasena anekesu jātisatasahassesu aññamaññaṁ viheṭhetvā imasmiṁ attabhāve sakyakule nibbattitvā kamena bhagavati sabbaññutaṁ patvā rājagahe viharante anuruddhādīhi saddhiṁ bhagavato santikaṁ gantvā pabbajitvā jhānalābhī hutvā pākaṭo bhagavantaṁ varaṁ yāci – “bhante, sabbo bhikkhusaṅgho piṇḍapātikādīni terasa dhutaṅgāni samādiyatu, sakalo bhikkhusaṅgho mama bhāro hotū” ti. Bhagavā na anujāni. Devadatto veraṁ bandhitvā parihīnajjhāno bhagavantaṁ māretukāmo ekadivasaṁ vebhārapabbatapāde ṭhitassa bhagavato upari ṭhito pabbatakūṭaṁ paviddhesi. Bhagavato ānubhāvena aparo pabbatakūṭo taṁ patamānaṁ sampaṭicchi. Tesaṁ ghaṭṭanena uṭṭhitā papaṭikā āgantvā bhagavato pādapiṭṭhiyaṁ pahari. Tena vuttaṁ – “Vemātubhātaraṁ pubbe, dhanahetu haniṁ ahaṁ; Pakkhipiṁ giriduggasmiṁ, silāya ca apiṁsayiṁ. “Tena kammavipākena, devadatto silaṁ khipi; Aṅguṭṭhaṁ piṁsayī pāde, mama pāsāṇasakkharā” ti. (apa. thera 1.39.78-79);

Chaṭṭhapañhe – sakalikāvedhoti sakalikāya ghaṭṭanaṁ. Atīte kira bodhisatto ekasmiṁ kule

nibbatto daharakāle mahāvīthiyaṁ kīḷamāno vīthiyaṁ piṇḍāya caramānaṁ paccekabuddhaṁ disvā “ayaṁ muṇḍako samaṇo kuhiṁ gacchatī” ti pāsāṇasakalikaṁ gahetvā tassa pādapiṭṭhiyaṁ khipi. Pādapiṭṭhicammaṁ chinditvā ruhiraṁ nikkhami. So tena pāpakammena anekavassasahassāni niraye mahādukkhaṁ anubhavitvā buddhabhūtopi kammapilotikavasena pādapiṭṭhiyaṁ pāsāṇasakalikaghaṭṭanena ruhiruppādaṁ labhi. Tena vuttaṁ – “Purehaṁ dārako hutvā, kīḷamāno mahāpathe; Paccekabuddhaṁ disvāna, magge sakalikaṁ khipiṁ. “Tena kammavipākena, idha pacchimake bhave; Vadhatthaṁ maṁ devadatto, abhimāre payyojayī” ti. (apa. thera 1.39.80-81);

Sattamapañhe – nāḷāgirīti dhanapālako hatthī māraṇatthāya pesito. Atīte kira bodhisatto hatthigopako hutvā nibbatto hatthiṁ āruyha vicaramāno mahāpathe paccekabuddhaṁ disvā “kuto āgacchati ayaṁ muṇḍako” ti āhatacitto khilajāto hatthinā āsādesi. So tena kammena apāyesu anekavassasahassāni dukkhaṁ anubhavitvā pacchimattabhāve buddho jāto. Devadatto

ajātasatturājānaṁ sahāyaṁ katvā “tvaṁ, mahārāja, pitaraṁ ghātetvā rājā hohi, ahaṁ buddhaṁ māretvā buddho bhavissāmī” ti saññāpetvā ekadivasaṁ rañño anuññātāya hatthisālaṁ gantvā – “sve tumhe nāḷāgiriṁ soḷasasurāghaṭe pāyetvā bhagavato piṇḍāya caraṇavelāyaṁ pesethā” ti hatthigopake āṇāpesi. Sakalanagaraṁ mahākolāhalaṁ ahosi, “buddhanāgena hatthināgassa yuddhaṁ passissāmā” ti ubhato rājavīthiyaṁ mañcātimañcaṁ bandhitvā pātova sannipatiṁsu. Bhagavāpi katasarīrapaṭijaggano bhikkhusaṅghaparivuto rājagahaṁ piṇḍāya pāvisi. Tasmiṁ khaṇe vuttaniyāmeneva nāḷāgiriṁ vissajjesuṁ. So vīthicaccarādayo vidhamento āgacchati. Tadā


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ekā itthī dārakaṁ gahetvā vīthito vīthiṁ gacchati, hatthī taṁ itthiṁ disvā anubandhi. Bhagavā “nāḷāgiri, na taṁ hanatthāya pesito, idhāgacchāhī” ti āha. So taṁ saddaṁ sutvā bhagavantābhimukho dhāvi. Bhagavā aparimāṇesu cakkavāḷesu anantasattesu pharaṇārahaṁ mettaṁ ekasmiṁyeva nāḷāgirimhi phari. So bhagavato mettāya phuṭo nibbhayo hutvā bhagavato pādamūle nipati. Bhagavā tassa matthake hatthaṁ ṭhapesi. Tadā devabrahmādayo acchariyabbhutajātacittā pupphaparāgādīhi pūjesuṁ. Sakalanagare jaṇṇukamattā dhanarāsayo ahesuṁ. Rājā “pacchimadvāre dhanāni nagaravāsīnaṁ hontu, puratthimadvāre dhanāni rājabhaṇḍāgāre hontū” ti bheriṁ carāpesi. Sabbe tathā kariṁsu. Tadā nāḷāgiri dhanapālo nāma ahosi. Bhagavā veḷuvanārāmaṁ agamāsi. Tena vuttaṁ – “Hatthāroho pure āsiṁ, paccekamunimuttamaṁ; Piṇḍāya vicarantaṁ taṁ, āsādesiṁ gajenahaṁ.

“Tena kammavipākena, bhanto nāḷāgirī gajo; Giribbaje puravare, dāruṇo samupāgamī” ti. (apa. thera 1.39.82-83);

Aṭṭhamapañhe – satthacchedoti satthena gaṇḍaphālanaṁ kuṭhārāya satthena chedo. Atīte kira bodhisatto paccantadese rājā ahosi. So dujjanasaṁsaggavasena paccantadese vāsavasena ca dhutto sāhasiko ekadivasaṁ khaggahattho pattikova nagare vicaranto nirāparādhe jane khaggena phālento agamāsi. So tena pāpakammavipākena bahūni vassasahassāni niraye paccitvā tiracchānādīsu dukkhamanubhavitvā pakkāvasesena pacchimattabhāve buddhabhūtopi heṭṭhā vuttanayena devadattena khittapāsāṇasakkhalikapahārena uṭṭhitagaṇḍo ahosi. Jīvako mettacittena taṁ gaṇḍaṁ phālesi. Vericittassa devadattassa ruhiruppādakammaṁ anantarikaṁ ahosi, mettacittassa jīvakassa gaṇḍaphālanaṁ puññameva ahosi. Tena vuttaṁ – “Rājāhaṁ pattiko āsiṁ, sattiyā purise haniṁ; Tena kammavipākena, niraye paccisaṁ bhusaṁ. “Kammuno tassa sesena, idāni sakalaṁ mama; Pāde chaviṁ pakappesi, na hi kammaṁ vinassatī” ti. (apa. thera 1.39.84-85);

Navame pañhe – “sīsadukkhanti sīsābādho sīsavedanā. Atīte kira bodhisatto kevaṭṭagāme kevaṭṭo hutvā nibbatti. So ekadivasaṁ kevaṭṭapurisehi saddhiṁ macchamāraṇaṭṭhānaṁ gantvā macche mārente disvā tattha somanassaṁ uppādesi, sahagatāpi tatheva somanassaṁ uppādayiṁsu. So tena akusalakammena caturāpāye dukkhamanubhavitvā imasmiṁ pacchimattabhāve tehi purisehi saddhiṁ sakyarājakule nibbattitvā kamena buddhattaṁ pattopi

sayaṁ sīsābādhaṁ paccanubhosi. Te ca sakyarājāno dhammapadaṭṭhakathāyaṁ (dha. pa. aṭṭha. 1.viḍaḍūbhavatthu) vuttanayena viḍaḍūbhasaṅgāme sabbe vināsaṁ pāpuṇiṁsu. Tena vuttaṁ – “Ahaṁ kevaṭṭagāmasmiṁ, ahuṁ kevaṭṭadārako;

Macchake ghātite disvā, janayiṁ somanassakaṁ. “Tena kammavipākena, sīsadukkhaṁ ahū mama; Sabbe sakkā ca haññiṁsu, yadā hani viṭaṭūbho” ti. (apa. thera 1.39.86-87);

Dasamapañhe – yavakhādananti verañjāyaṁ yavataṇḍulakhādanaṁ. Atīte kira bodhisatto aññatarasmiṁ kule nibbatto jātivasena ca andhabālabhāvena ca phussassa bhagavato sāvake madhurannapāne sālibhojanādayo ca bhuñjamāne disvā “are muṇḍakasamaṇā, yavaṁ khādatha, mā sālibhojanaṁ bhuñjathā” ti akkosi. So tena akusalakammavipākena anekavassasahassāni caturāpāye dukkhamanubhavitvā imasmiṁ pacchimattabhāve kamena buddhattaṁ patvā lokasaṅgahaṁ karonto gāmanigamarājadhānīsu caritvā ekasmiṁ samaye verañjabrāhmaṇagāmasamīpe sākhāviṭapasampannaṁ pucimandarukkhamūlaṁ pāpuṇi. Verañjabrāhmaṇo bhagavantaṁ upasaṅkamitvā anekapariyāyena bhagavantaṁ jinituṁ asakkonto sotāpanno hutvā “bhante, idheva vassaṁ upagantuṁ vaṭṭatī” ti ārocesi. Bhagavā


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tuṇhībhāvena adhivāsesi. Atha punadivasato paṭṭhāya māro pāpimā sakalaverañjabrāhmaṇagāmavāsīnaṁ mārāvaṭṭanaṁ akāsi. Piṇḍāya paviṭṭhassa bhagavato mārāvaṭṭanavasena ekopi kaṭacchubhikkhāmattaṁ dātā nāhosi. Bhagavā tucchapattova bhikkhusaṅghaparivuto punāgañchi. Tasmiṁ evaṁ āgate tattheva nivuṭṭhā assavāṇijā taṁ divasaṁ dānaṁ datvā tato paṭṭhāya bhagavantaṁ pañcasatabhikkhuparivāraṁ nimantetvā pañcannaṁ assasatānaṁ bhattato vibhāgaṁ katvā yavaṁ koṭṭetvā bhikkhūnaṁ pattesu pakkhipiṁsu. Sakalassa sahassacakkavāḷadevatā sujātāya pāyāsapacanadivase viya dibbojaṁ pakkhipiṁsu. Bhagavā paribhuñji, evaṁ temāsaṁ yavaṁ paribhuñji. Temāsaccayena mārāvaṭṭane vigate pavāraṇādivase verañjo brāhmaṇo saritvā mahāsaṁvegappatto buddhappamukhassa bhikkhusaṅghassa mahādānaṁ datvā vanditvā khamāpesi. Tena vuttaṁ – “Phussassāhaṁ pāvacane, sāvake paribhāsayiṁ; Yavaṁ khādatha bhuñjatha, mā ca bhuñjatha sālayo.

“Tena kammavipākena, temāsaṁ khāditaṁ yavaṁ; Nimantito brāhmaṇena, verañjāyaṁ vasiṁ tadā” ti. (apa. thera 1.39.88-89);

Ekādasamapañhe – piṭṭhidukkhanti piṭṭhiābādho. Atīte kira bodhisatto gahapatikule nibbatto thāmasampanno kiñci rassadhātuko ahosi. Tena samayena eko mallayuddhayodho sakalajambudīpe gāmanigamarājadhānīsu mallayuddhe vattamāne purise pātetvā jayappatto kamena bodhisattassa vasananagaraṁ patvā tasmimpi jane pātetvā gantumāraddho. Tadā bodhisatto “mayhaṁ vasanaṭṭhāne esa jayaṁ patvā gacchatī” ti tattha nagaramaṇḍalamāgamma appoṭetvā āgaccha mayā saddhiṁ yujjhitvā gacchāti. So hasitvā “ahaṁ mahante purise pātesiṁ, ayaṁ rassadhātuko vāmanako mama ekahatthassāpi nappahotī” ti appoṭetvā naditvā āgacchi. Te ubhopi aññamaññaṁ hatthaṁ parāmasiṁsu, bodhisatto taṁ ukkhipitvā ākāse bhamitvā bhūmiyaṁ pātento khandhaṭṭhiṁ bhinditvā pātesi. Sakalanagaravāsino ukkuṭṭhiṁ karontā appoṭetvā vatthābharaṇādīhi bodhisattaṁ pūjesuṁ. Bodhisatto taṁ mallayodhaṁ ujuṁ sayāpetvā khandhaṭṭhiṁ ujukaṁ katvā “gaccha ito paṭṭhāya evarūpaṁ mā karosī” ti vatvā uyyojesi. So tena kammavipākena nibbattanibbattabhave sarīrasīsādi dukkhamanubhavitvā imasmiṁ pacchimattabhāve buddhabhūtopi piṭṭhirujādidukkhamanubhosi. Tasmā kadāci piṭṭhidukkhe uppanne sāriputtamoggallāne “ito paṭṭhāya dhammaṁ desethā” ti vatvā sayaṁ

sugatacīvaraṁ paññāpetvā sayati, kammapilotikaṁ nāma buddhamapi na muñcati. Vuttañhetaṁ – “Nibbuddhe vattamānamhi, mallaputtaṁ niheṭhayiṁ; Tena kammavipākena, piṭṭhidukkhaṁ ahū mamā” ti. (apa. thera 1.39.90);

Dvādasamapañhe – atisāroti lohitapakkhandikāvirecanaṁ. Atīte kira bodhisatto gahapatikule nibbatto vejjakammena jīvikaṁ kappesi. So ekaṁ seṭṭhiputtaṁ rogena vicchitaṁ tikicchanto bhesajjaṁ katvā tikicchitvā tassa deyyadhammadāne pamādamāgamma aparaṁ osadhaṁ datvā vamanavirecanaṁ akāsi. Seṭṭhi bahudhanaṁ adāsi. So tena kammavipākena nibbattanibbattabhave lohitapakkhandikābādhena vicchito ahosi. Imasmimpi pacchimattabhāve parinibbānasamaye cundena kammāraputtena pacitasūkaramaddavassa sakalacakkavāḷadevatāhi pakkhittadibbojena āhārena saha bhuttakkhaṇe lohitapakkhandikāvirecanaṁ ahosi. Koṭisatasahassānaṁ hatthīnaṁ balaṁ khayamagamāsi. Bhagavā visākhapuṇṇamāyaṁ kusinārāyaṁ parinibbānatthāya gacchanto anekesu ṭhānesu nisīdanto pipāsito pānīyaṁ pivitvā mahādukkhena kusināraṁ patvā paccūsasamaye parinibbāyi. Kammapilotikaṁ evarūpaṁ lokattayasāmimpi na vijahati. Tena vuttaṁ –

“Tikicchako ahaṁ āsiṁ, seṭṭhiputtaṁ virecayiṁ; Tena kammavipākena, hoti pakkhandikā mamāti. “Evaṁ jino viyākāsi, bhikkhusaṅghassa aggato; Sabbābhiññābalappatto, anotatte mahāsare” ti. (apa. thera 1.39.91, 96);


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Evaṁ paṭiññātapañhānaṁ, mātikāṭhapanavasena akusalāpadānaṁ samattaṁ nāma hotīti vuttaṁ

itthaṁ sudanti itthaṁ iminā pakārena heṭṭhā vuttanayena. Sudanti nipāto padapūraṇatthe

āgato. Bhagavā bhāgyasampanno pūritapāramimahāsatto –

“Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā; Bhattavā vantagamano, bhavesu bhagavā tato” ti. – Evamādiguṇayutto devātidevo sakkātisakko brahmātibrahmā buddhātibuddho so mahākāruṇiko

bhagavā attano buddhacariyaṁ buddhakāraṇaṁ sambhāvayamāno pākaṭaṁ kurumāno

buddhāpadāniyaṁ nāma buddhakāraṇapakāsakaṁ nāma dhammapariyāyaṁ

dhammadesanaṁ suttaṁ abhāsittha kathesīti. Iti visuddhajanavilāsiniyā apadāna-aṭṭhakathāya Buddhaapadānasaṁvaṇṇanā samattā.

Why the Buddha Suffered

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