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...
Stanzas starting with araññe kuṭikam katvā constitute the biography of the venerable thera Sanniṭṭhāpaka. This one also having done devoted service toward former Buddhas, accumulating meritorious deeds conducive toward escape from rounds of rebirth (vaṭṭa), in this and that existence, was reborn in a family house at the time of the Glorious One Padumuttara; when he attained the age of intelligence, he was bound down with house bondage, but having noticed the disadvantage in household life, he abandoned the material pleasures of sense as well as the pleasure of depravity (kilesa) and took up his forest abode in a hill. One that occasion, the Glorious One, Padumuttara, because of His desire for solitude arrived at his place. Then, that hermit, met the Glorious One, became faithful-minded, paid his homage, prepared a grass-spread for the purpose of His sitting, and offered the;same. He entertained the Glorious One seated there with many a such sweet fruit big and small as fig fruit and so on. One account of that act of merit, he passed away thence, and wandering about his rounds of rebirth oft and on among divine and human beings, enjoyed both the bliss and was reborn in a family house when this Buddha arose; being endowed with pious faith, he became a monk, developed clear insight (vipassanā) not long after even, became an arahat. He was well-known as the thera Sanniṭṭhāpaka because he was well established in nibbāna reckoned as the tranquil path even without effort like unto the attainment of the fruition of an arahat at the tip of a razor.
70. Having, however, become an arahat, he remembered his own former deed, became pleased in mind and uttered a stanza starting with araññe kuṭikam katvā in order to make manifest the deed done by him formerly. There araññe (in the forest), due to such sort of danger as lion, tiger and so on, human beings do not delight in, are not pleased with and do not adhere to this place; thus, araññe (forest); in that forest;Kuṭikam (a chamber) having built a grass roofed residence, in the hill;vasāmi (I live), I made my residence; thus, is the meaning. I lived contented with gain or loss, fame or ill repute; thus, is connection.
72. Jalajuttamanāmakam (named most excellent aquatic flower), sprung up in water is jalaja (aquatic product), lotus (paduma); the most excellent aquatic product is the most excellent lotus;he is named Jalajuttama, whose name is similar to the most excellent aquatic flower; that Buddha, named Jalakjuttama, the most excellent lotus flower; thus, is the meaning. There it is but easily comprehensible by following the Pāḷi manner.
The commentary on the biography of the Thera Sanniṭṭhāpaka has ended