Introduction

1. In that matter, this, namely, is the remote preface (dūrenidāna). We are told that a hundred thousand world aeons more than four complete sets of innumerable world aeons (kappa) age, from new, there was a city, known by the name of Amaravatī. In that city, there lived a brahmin, named Sumedha. He was born of a good family, both from the mother's side and father's side. Up to the seventh generation, (kulaparivatta), his forefathers and himself had clean and clear conscience. With regard to his birth and breeding, there had been no rejection, (akkhitta) and reproach, (anupakutthe). He was very handsome, good-looking, pleasing, and endowed with such complexion as may be compared to a most beautiful lotus flower. He studied the science of the brahmins only, without doing any other work. While yet young, he lost both his parents. On the death of his parents, his minister, in charge of the entire family estate and wealth, brought to him the book of inventory, wherein was recorded his ancestral property. Thereafter, the registrar opened the chamber, wherein were treasured gold and silver, gems and pearls, etc., and explained to him thus: "This much belonged to your mother; this much to your father, and this much to your grandfather, and grandmother", having thus informed his heritage, bequeathed by his parents and grandparents, until the wealth of the seven preceding generations had been included, the record-keeper, minister, requested the young man to make proper use of his inherited treasure of wealth. The wise Sumedha reflected: "Having accumulated this wealth, my father and grandfather etc., in passing away to the next existence, did not go taking along with them, a single coin, (kahāpana) of money even. In my case, it is proper for me to make my going, after taking them away. He therefore, informed the king, had the drum beaten round all over the city, gave charity to the great mass of people, renounced the world and became a hermit. In order to make clear this matter, however, in this place, the discourse on Sumedha (Sumedha Kathā) should be preached. This incident did certainly come continuously, however, in the Buddhaṃsa. Nevertheless, because it came, however, in the form of poetry continuously it is not clearly comprehensible. Therefore, I shall speak about it, at regular intervals, the verses together with their relevant renderings of explanatory expositions.