Commentary on the Biography of the thera Pilinda vaccha

The stanzas starting with: Nibbute lokanathamhi, constitute the biography of the thera Pilindavaccha. This One also, having done devoted deeds of service toward former Buddhas, accumulating meritorious deeds, conducive towards escape from rounds of rebirths (vaṭṭha), in this and that existence, was reborn in an abundantly wealthy family in the city of hamsavatī at the time of the Glorious One Padumuttara. Listening to the preaching of dhamma in the presence of the Master, in the manner aforesaid, noticed the Master placing a bhikkhu at the topmost ranking position because of his being loved and pleasing to the celestial beings, wished for that ranking position, did good deeds as long as he lived, and having passed away thence, and wandering round his rounds of rebirths amongst divine and human beings was reborn in the house of a family at the time of the Glorious One Sumdha. When the Glorious One entirely passed away into nibbāna, a shrine was set up in His honour, promoted a great charitable offering to the clergy, and having passed away hence, enjoyed both kinds of prosperity amongst divine and human beings, when no Buddha arose, became a world-king, got the big body of men properly established in the five precepts and made them bound for heaven. He was reborn in a brahmin family at Sāvatthi, even before the appearance of our Glorious One. They named him Pilinda Vaccha was his clan. Subsequently, he became known as Pilinda-Vaccha. In his rounds of rebirths, however, because of abundance of his remorse, he renounced the world to become a wandering ascetic, finished the study-course of super-science known as Cūḷagandhāra, became a sky-wanderer as well as knower of others' mind and took up his proper residence at Rājagaha having attained to highest gain and highest fame.

Then, our Glorious One, having become duly self-enlightened Buddha, in due course, arrived at Rājagaha. From that time onward, due to Buddha's powerful influence, that superscience began to be inefficacious; it failed to do its own duty. He reflected thus: "This, indeed, however, has been heard by me, namely: The statement of teachers after teachers to this effect: "Wherever the super-science of major magical charm, Gandhāra, flourishes, there, minor magical science (cūḷagandharavijjā) ceases to become efficacious; my magical science does no longer work well beginning from the time of the arrival, however, of the monk Gotama; undoubtedly, monk Gotama knows the major magical science (mahāgandhāravijjā); what if I were to attend upon Him and learn in His presence, that major magical science?". He approached the Glorious One and said these words:- "O Great monk! I am desirous of learning a certain science in your presence; please make an opportunity for me". The Glorious One replied: "On that account, indeed, you should become a monk in my presence". He became a monk thinking thus: "Monkhood is the preliminary action for studying science". The Glorious One preached the truth (dhamma), to him, and gave him mental exercise (Kammaṭṭhāna), commensurate with his conduct. Because he was endowed with the proper potentiality, he attained arahatship before long, after getting established in spiritual insight (vipassanā).

55. Whichever divine-beings born in heaven, after previous existence, however, they depending upon their owing of gratitude to him, which had well-risen abundantly, used to go attending upon the thera morning and evening. Therefore, the Glorious One placed him in the topmost state because of excessive love and endearment to that thera by the divinities, thus: "O Bhikkhus! Amongst my disciples, among bhikkhus loved by and endeared to the divine beings, this one is chief, namely: Pilindavaccha". Thus, having attained to the topmost rank, he remembered his own former deeds uttered a stanza starting with Nibbute Lokanāthamhi, in order to make manifest the deeds done by him previously by way of his zest and delight.

There, Lokanātha (world-leader), the main protector of the sensual world, form world and formless world; Sumedho (Good Wisdom); such kinds of knowledge as Omniscient knowledge, unrestricted knowledge and so on are said to be wisdom (medhā); or good, excellent wisdom to whom is that wisdom is Sumedho; Aggapuggala (chief personage) He is topmost as well as a personage. When that leader of the world, Sumedha, the chief personage had entered nibbāna by the all-round blowing out of aggregates (khandha);thus, is the connection. Pasannacitto sumano (clearly pious-minded and good hearted, with pious faith), I became clearly pious-minded and good hearted with delighted heart, towards that Glorious One, Sumdha; thūpapūjam (respectful offering to stūpa), I did honour of offering to the shrine, thus, is the meaning.

56. Ye ca khīṇāsavā tattha (whoever were cankerless or canker free there), in that coming together, whoever were arahats, who were canker free and devoid of depravity; chaḷabhiññā (six sorts of higher knowledge), endowed with six sorts of higher knowledge;mahiddhikā (of high magical power), are endowed with great magical powers;te (them), all the canker-free arahats; samānetvā, having brought together properly, samgha bhattam akāsim (I made meal for the clergy) I brought properly, with respect, all the canker-free arahats there and fed them (or catered) the meal that should be offered to the whole clergy; thus, is the meaning.

57. Upaṭṭhāko tadā ahu (at that time was attendant). at that time of my offering meal to the clergy, the attendant upon the Glorious One Sumedha, by name, was named Sumedha; thus, is the meaning. Anumodittha (congratulated), that disciple preached the benefit of my own reverential offering by way of thanks-giving; thus, is the meaning.

58. Tena cittappasādena (with that clearly pious mind), with that pleasingly pious mind which had arisen due to the deed of offering done to the shrine; upapajjim (I sprang up), I reached the celestial mansion in the world of divine-beings; thus, is the meaning. There, it has been stated thus: "I was born there". Chaḷāsīti sahassāni (eightysix thousand) me ramimsu (made me joyous), in that mansion, eightysix thousand celestial nymphs made my mind get delighted; thus, is the connection.

59. Mameva anuvattanti (they turn out to be according to mine even) tā (they) sabbakāmehi (with all sensual pleasures) sadā (always), the celestial nymphs at all times, did according to my bidding and turned out to be according to my wish even in attending upon me with such heavenly pleasures of sense of material character as beauty of form and so on; thus, is the meaning. The rest is but easily comprehensible.

The Commentary on the Biography of the thera Pilindavaccha has ended.