Apadana commentary (Atthakatha)

by U Lu Pe Win | 216,848 words

This is the English translation of the commentary on the Apadana (Atthakatha), also known as the Visuddhajana-Vilasini. The Buddhist stories known as apadanas refer to biographies of Buddhas, Buddhist monks and nuns. They are found in the Pali Canon (Khuddaka Nikaya), which is the primary canon of Theravada Buddhism. Alternative titles: Visuddhaja...

Commentary on the stanza on the elephant (nāga)

109. What is the origin of the stanza, beginning with nāgo va? It is said that a certain king, in Benares, ruled ever his kingdom for twenty years, died, was cooked for twenty years even in purgatory (niraya), sprang up in the womb of an elephant, became well-built in physique, with his entire body lotus-coloured, immense in size, head of his hard and an enormous elephant. Young calves of elephants ate away his broken bits of branches that he broke and brought down. When he plunged into the water also cow-elephants besmeared him with mud. Everything was like that of Pālileyyaka elephant. He got disgusted with his herd and made his departure. Thereafter, his herd pursued him following his foot-prints; although he made his exit up to the third time, they did but pursue him. He thought subsequently thus:- “My grandson is now reigning in Benares, would it not be well should I go to my own garden of my own previous existence? There that king will look after me”. Thereafter, at night, when his herd of elephants had gone to sleep, he abandoned his herd and entered that self-same garden. The garden-keeper saw him and informed the king about the elephant; the king, saying ‘I shall capture the elephant, surrounded it with his army. The elephant went in the direction of the king even. The king, saying: “The elephant is coming towards me”, stood having arranged an arrow. Thereupon the elephant saying to himself: “This king might shoot me” and said thus in human language: “O Brahmadatta! Do not shoot me; I am your grand-father”. The king enquired everything asking: “What do you say?” The elephant also informed the king everything concerning his previous sovereignty, his suffering in purgatory (naraka), and his spring-up in the elephant’s womb. The king saying “Well and good, do not be afraid; do not let anyone be frightened”, caused the elephant to be served with enclosure; guards, and requisites for elephants were also provided to him.

109.1. Then, one day, the king went to the elephant's camp and thought thus:- “This one reigned for twenty years, got cooked in purgatory and was reborn in the womb of an animal due to the residue for maturity of consequence. There also, not being able to tolerate any more the clash of living together in his herd, (he) had come here, Alas! Living together in society is but misery. Being alone only, however, is bliss”, began to develop spiritual insight and visualised the silent buddhahood. The ministers approached him as and when he was happily absorbed in transcendental bliss, prostrated themselves and said: “O great king! It is time to go”. Thereupon, he replied: “I am king no longer”, and recited this stanza in the self-same manner as before. This stanza is but clear with regard to worldly meaning.

109.2. This, however, is the significant interpretation:- The interpretation again is, indeed, by means of correctness of meaning and not by way of hearsay. Just as this elephant, being tamed by being trained in the practices pleasing to the noble people (ariya), does not go to the untamed field; thus, is the interpretation;alternatively, the animal is nāga (elephant) because of it having a big body. In this way, to be sure, namely, I also, being tamely trained in the precepts pleasing to the noble people (ariya), by not coming to the untamed field, without committing offence, by not coming again to this earthly state also, or because of the greatness of the body of quality Yūthāni vivajjayityā, having avoided his herd of elephants, with the happiness of wandering alone, yathābhirantam viharam araññe eke care khaggavisāṇakappo (living in the forest as long as he liked, one should wander alone like the horn of a rhinoceros) to be sure, namely, I also, having avoided society in this way, would wander alone singly like the horn of a rhinoceros, living in the forest as long as I like with the bliss of living alone; in whatever way there is my own happiness, I desire in that way or however much there is my own happiness, I want that much of living in the forest; thus, is the meaning. Just as also this one, because of his well-placed back being large, he is sañjātakkhandha (properly produced back) to be sure, namely, I also would become in this way, a sañjātakkhandha (properly produced back) because of the large mass of my precepts of a post-learner stream-winner (asekha). Just as also this one is padumi (lotus-like) either because of his body being like unto lotus flower or because he was born in the family of elephant of lotus (paduma), species. To be sure, namely, I also would become lotus-like (padumī), in this way, either by being straight forward similar to lotus flower (paduma), or by being born in the lotus (paduma) of noble (ariya) birth. Just as also this one is immense (ulara) with his vigour, strength and so on, to be sure, namely, I also would become immense (uḷāraka), either by means of cleanly pure bodily good conduct and so on, or by means of precept, mental firmness (samādhi), penetrating knowledge (or wisdom) and so on. Thinking thus, I began to develop spiritual insight and achieved the silent buddhahood.

The Commentary on the stanza, beginning with nāga (elephant) has ended.

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