Commentary on Biography of the thera Sataramsī

Stanzas starting with ucciyam selamāruyha constitute to the biography of the venerable thera Sataramsī. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds, conducive towards escape from rounds of rebirth (vaṭṭa), in this and that existence, was reborn in a brahmin family, at the time of the Glorious One Padumuttara; on having attained the age of intelligence, he reached the further shore in Sanskrit grammar and the three vedas, abandoned his household life, entered the forest, renounced the world as an ascetic and took up his residence in the Himavanta. On that occasion, the Glorious One Padumuttara, being desirous of solitude ascended a high hill and sat down resembling a burning mass of fire. On seeing that Glorious One seated in that manner, the ascetic became pleasure-minded, raised his clasped hands and made his praise in many a manner. On account of that meritorious act, he passed away thence, enjoyed divine bliss among the six stages of divine-beings, thereafter, was reborn and became a world-king, named, Sataramsī (a hundred rays), Having experienced that prosperity also for many a time, he was reborn in a family house, when this Buddha arose; he renounced the world even at the age of seven, because of all-round maturity of knowledge, due to the influence of the load of his merit formerly, and attained arahatship.

8-9. Recollecting thus:- "By means of what deed have I duly attained the tranquil path while still seven years of age?", he came to find out under his very;eyes, by means of his knowledge, his former deed, became pleasure-minded and uttered a stanza starting with ucciyam selamāruyha in order to make manifest by;way of solemn utterance the deed done by him formerly. There ucciyam (high) having ascended a high hill made of stone, Padumuttara sat down; thus, is the connection. Pabbatassāvidūramhi (not far from the hill) at the place near the hill where the Glorious One was seated; thus, is the meaning. Brāhmaṇo mantapāragū (the brahmin proficient in mantras) a brahmin who had reached the limit of extreme extremity and the further shore of his three vedas reckoned as mantras; thus, is the meaning. This doctor of mantras, thus, he points out to himself as if to another. Upaviṭṭham Mahāvīran (the great hero who had entered) the Conqueror, possessed of heroism, seated on the hill; what distinction? Devadevam, (god of gods) super-celestial One, of the entire six-stage sphere of sensual divine beings and brahmās; narasobham (the big hull-man) the most excellent big bull of men; lokanāyakam (the leader of the world) the transporter to nibbāna, leading the entire world of creatures; añjalim, clasped hands, paggahetvāna, having lifted up, santhavim (I praised properly) I had the ten-fingers collected together to become a clasped container, properly placed on top of my head and properly praised the glorious One; thus, is the connection.

12. Abhāsatha (said) He prophesied thus:- "He will become an arahat:P: on this account namely: this; this one offered his clasped hands and so on". The rest is but clear in meaning.

The commentary on the biography of the thera Sataramsī has ended.