Commentary on the Biography of the thera Piṇḍola Bhāradvāja

3-8.1. Stanzas starting with Padumuttaro nāma constitute the biography of the venerable Piṇḍola Bhāradvāja. This thera also, having done devoted deeds towards previous buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths (vaṭṭa) in this and that existence, was reborn in the womb of a lion, at the time of the Glorious One Padumuttara and lived in a cave at the foot of a hill. The Glorious One, in order to perform an act of kind help to that lion, entered the cave where the latter used to sleep at the time when the latter was absent, having made its departure for its pasture, and sat Himself down, having entered upon the cessation meditation of trance (nirodha). The lion seized its game-animal, returned, stood at the entrance of its cave, saw the Glorious One, became glad and delighted, offered reverentially flowers of water origin and of dry land source, and stood himself with mindfulness towards Buddha, roaring the lion-roar throughout the three watches of the night in order to keep away other wild beasts for purpose of looking after the Glorious One. As on the first day, so the lion offered reverentially (its protection) to Buddha for seven days. The Glorious One, rose up from his cessation trance (nirodha), with the lapse of seven days and while the lion was looking on He plunged into the air and went through sky to His own monastery, saying to Himself: "There will turn out to be for this lion, so much sufficing condition for arahantship (upanissaya)".

3-8.2. Not being able to endure the pain of its separation from Buddha, the lion died and was reborn in a family of large wealth in the city of Haṃsavatī, went to the monastery together with citizens, on his coming of age, listened to the preaching of dhamma, became piously pleased, brought about a mighty charity to the clergy of bhikkhus headed by Buddha, for seven days, performed meritorious deeds as long as he lived, going through his rounds of rebirths among divine and human beings, oft and on and was reborn as the son of the private chaplain of King Udena in Kosambī, at the time of our Glorious One. His name was Bhāradvāja. When he came of age, he acquired the knowledge of the three Vedas, and was teaching the chants (manta) to five hundred lads. Because of the fact that he could not conduct himself commensurately with his naturally mighty prosperity, he became all-round discarded by them, went to Rājagaha, noticed the gain and glory of the Glorious One as well as of the clergy of bhikkhus, became a monk in Buddha's dispensation, and lived without knowing the limit in eating meals. Being made to establish himself in the consciousness of his proper limit in eating by means of tactful manner by the Master, the thera made himself set on spiritual insight and very soon even, became the possessor of six sorts of higher knowledge. When, however, the thera became the possessor of six sorts of higher knowledge, he roared the lion-roar in the very presence of the Glorious One thus: "Whatever should be attained by disciples, that has accordingly been attained by me"; and in the presence of the clergy of bhikkhus also the thera offered his challenge thus: "Should there exist doubt either in the noble path (magga) or its fruition (phala) let him ask me". On that account the Glorious One conferred the topmost rank upon the thera saying: "O Monks! Among my disciples of bhikkhus who roar the lion-roar, this one is the chief, namely, this thera Piṇḍola Bhāradvāja".

613. Having thus attained the topmost position (etadagga), he remembered the good deeds done by him formerly, and uttered the stanza starting with Padumuttaro, to make manifest the good deeds done by himself by way of mental delight. The meaning of that stanza has but been already (heṭṭhā) stated. Purato Himavantassa (in front of Himavanta) on the side of the east direction from the hill of Himalayas; thus, is the meaning. Cittakūṭe vasi takā (then a dweller in Cittakūṭa) when I was a lion, king of beasts, I lived in the neighbourhood of Himavanta; then, the Master named Padumuttara, dwelt on the crest of Citta hill, on the peak of Citta because of being variously variegated with many a kind of medicine and many a kind of gems also; thus, is the combination.

614. Abhītarūpo tatthāsim (I was there fearless by impression) I was and I became there a king of beasts, naturally unafraid and by nature free from danger; thus, is the meaning. Catukkamo (goer to four) the goer in four directions, capable of going to the four quarters; yassa saddam suṇitvāna (having heard the sound of whom) having heard the lion-roar of it who was the king of beasts; bahujjana (many creatures) many living beings; vikkhambhanti (become stiff with fear) become still and afraid distinctively.

615. Suphullam paduman gayha (the lotus having seized the good blossoming) on account of the pleasant piousness in the Glorious One, having bitten the lotus flower that had blossomed beautifully; narāsabham (the big bull-man) I approached, went near the big bull among man, the most excellent and best self-enlightened buddha vuṭṭhitassa samādhimhā (to buddha who has risen up from concentration) I offered reverentially by specially having that flower set up to Buddha who has risen up from the trance (samāpatti) of cessation (nirodha); thus, is the meaning.

616. Catuddisam namassitvā (having saluted) having bowed down in adoration towards the four directions; sakam cittam (own mind) my own mind or heart, pasādetvā (having made pleasantly pious) setting up with respect; sihanādam lion-roar) fearless roar; anadim (roared) voiced forth; thus, is the meaning.

617. Thereafter, making manifest the prophecy given by Buddha, he uttered the stanza starting with Padumuttaro ti. It is but easy even.

618. Vadatam Seṭṭho (the best among speakers) Buddha, the most excellent and best of other heretical leaders who would wont to say: "We are Buddhas, we are the awakened Ones," have come; thus, is the connection. Sossāma (let us hear) let us listen to that dhamma of that Glorious One who has come; thus, is the meaning.

619. Tesam hāsaparetānam (to those who were overwhelmed with laughter) to those divine and human beings, who were given up to, overwhelmed and endowed with mirth and delighted mind; Lokanāyako (the patron of the world) the leader of the world who properly made people attain heaven and freedom from the cycle of rebirths (mokkha) mama saddam (my voice) my lion roar; pakittesi (announced) made manifest and spoke;Dīghadassī (far seer) seer of the time not yet come (or future seer);mahāmuni (Great Sage) the Sage who is great amidst sages. The remaining stanzas are but easily comprehensible even.

622. Issariyam, having become a world-king (or universal monarch) known by the name of Paduma, he will carry out the reigning kingship in the sixty-fourth year from birth; thus, is the meaning.

623. Kappasatasahassamhi, it is a terrestrial word in the meaning of possessive, at the allround end of a hundred thousand world-cycles (kappa); thus, is the meaning.

624. Pakāsite pāvacane (when Buddhas-word was made clear) when the three piṭakas were made manifest and preached by that Glorious One, Gotama; thus, is the meaning, Brahmabandhu bhavissati, he will become a relative of a brahmin, and then, at the time of the Glorious One Gotama, this lion, king of beasts, will be reborn in the family of a brahmin;thus, is the meaning. Brahmaññā abhinikkhamma (having gone out of the brahmin household) he will depart from the brahmin family and become monk in the dispensation of that Glorious One Gotama; thus, is the connection.

625. Pakhānapahitatto (oneself having been sent towards strenuous effort) the mind despatched for purpose of making exertion;nirupadhi free from the sub-stratum of existence, due to the absence of all kinds of depravity (kilesa) reckoned as substrata of existence; upasanto (tranquil) owing to the absence of burning heat if depravity. Sabbāsave (all cankers) the whole quantity of cankers;pariññāya (having understood all-round) having rejected; anāsavo (free from canker) devoid of depravity (kilesa); nibbāyissati (will reach nibbāna) will become cool and calm with the all-round blowing out of the aggregates of confections (bhandha); thus, is the meaning.

626. Vijane pantaseyyamhi (in the remote retreat of forest devoid of men) in the far-off forest-monastery, devoid of crowdedness of men; thus, is the meaning. Vāḷamigasamākule (thoroughly disturbed by antelopes and beasts) conspicuously crowded and disturbed by such crowds of cruel beasts as black lion and so on; thus, is the meaning. The rest has but been explained even.

The Commentary on the Biography of Piṇḍola Bhāradvāja thera has ended.