Commentary on Biography of the thera Subhadda

Stanzas, starting with Padumuttaro Lokavidū, constitute the biography of the honourable thera Subhadda. This one also, having done devoted service toward former Buddhas, accumulating meritorious deeds for the purpose of achieving nibbāna, in this and that existence, was reborn in a certain family home, endowed with wealth and pious faith, at the time of the Glorious One Padumuttara; on having attained the age of intelligence, he was bound by the bond of household, came to have pious faith in the three gems, noticed the Glorious One Padumuttara lying on the couch of parinibbāna (all round passing away to nibbāna), saw also the assembled divine beings of ten thousand universes (cakkavāḷa), became pious-minded, and reverentially offered sweet-scented flowers of many a such variety as Nigguṇḍi, keṭaka, the blue (nīlaka) āsoka, asita and so on. Having lived on as long as his life-span lasted, he, due to that act of merit, having passed away thence, enjoyed celestial prosperity in such divine domains as Tusita and so on, thereafter, enjoyed human prosperity among human-beings, and became honoured with sweet-scented flowers wherever he was born. When, however, this Buddha appeared, he was reborn in a wealthy family and on having attained the age of intelligence, although he came to see disadvantage in sensual pleasures, he did not gain the sight of Buddha until the time when the Glorious One was passing away into parinibbāna, became a monk only at the time when the Glorious One was lying on the couch of parinibbāna, and attained arahatship. He was wellknown as Subhadda by the name of the meritorious deed done by him formerly.

101. On having recollected his own former deed, he uttered a stanza, starting with Padumuttaro lokavidū in order to make manifest the deed done by him formerly by way of his mental pleasure. It is but easy. Suṇātha mamabhāsato:P: nibbāyissati'nāsavo, listen to what I say:P: he being canker-free enters nibbāna; the Glorious One Padumuttara prophesied this while lying on the couch of parinibbāna.

The commentary on the fifth turn of recitation (bhāṇavāra), has ended.

115. He recited a stanza starting with pubbakammena samyutto, in order to show his own proper attainment. Ekaggo, being of one-pointed mind; susamāhito (well concentrated) body and mind calmed thus, is the meaning. Buddhassa oraso putto (the bosom son of Buddha) he who has attained the fruition of arahatship, after listening to the admonishing advice that had gone with the heart by the bosom of Buddha; thus, is the meaning. Dhammajomhi sunimmito (I am born of well-created dhamma), I am and I do become one who had well accomplished all my duties, well created by birth of noble one (ariya), which sprang up from the deed, the deed of mental exercise (kammaṭṭhāna); thus, is the meaning.

116. Dhammarājam upagamma (having approached the king of truth (dhamma), having approached and gone near the Glorious One, who by truth (dhamma), had become the reigning king of all creatures; thus, is the meaning. Apucchim pañhamuttamam (I asked the most excellent question), I asked question properly connected with such most excellent subjects as the aggregates (khandha), the abodes of senses (āyatana), elements (dhātu), truths (sacca), dependent originations (paṭiccasamuppāda), and so on, thus, is the meaning. Kathayanto ca me pañham (speaking also my question), speaking and explaining my question, this our Glorious One; dhammasotam upānayi, led towards the stream of truth (dhamma), led near and entered the current of and stream of truth (dhamma), reckoned as the element (dhātu), of absolute residuefree nibbāna; thus, is the meaning.

118. Jalajuttamanāyako (the most excellent aquatic flower leader, named Padumuttara) the made-up word having changed the consonant 'm' to 'y'; nibbāyi anupādāno (got extinguished unattached) went invisible, was not apparent, entered nibbāna without-taking the five aggregates (khandha), which are attachments; without being properly established anywhere also in such worlds as the human world and so on; thus, is the meaning. Dipo va telasaṅkhayā (like the lamp where oil had become well exhausted) he became extinguished like a lamp due to the absence of, due to complete exhaustion of wick and oil; thus, is the connection.

119. Sattayojanikam āsi, the solid shrine made of gems of that Glorious One Padumuttara who had entered parinibhāna was seven yojanas high; thus, is the meaning. Dhajam tattha apūjesim (I offered with reverence a flag there) I offered with reverence a flag, pleasing to the mind, good in all respects, entirely excellent there at the shrine;thus, is the meaning.

120. Kassapassa ca Buddhassa, of the Buddha Kassapa, beginning from the time of the Glorious One Padumuttara, while wandering about my coming rounds of repeated rebirths, my bosom son named Tissa was an heir in the dispensation of Buddha, the Conqueror, the chief disciple of the self-enlightened Buddha kassapa; thus, is the connection.

121. Tassa hīnena manasā (by means of his low mind), by low and sinful (lāmaka) mind of that son of mine, Tissa, the chief disciple; abhaddakam (bad) vācam, (word) abhāsim (I said) I spoke such improper and inbefitting words as: "antako pacchimo, the end, the last", consequence of that deed), due to clear maturity of that evil deed reckoned as slander to an arahat; pacchime addasam jinam (I saw the conqueror at the last moment) I saw our self-enlightened Buddha Gotama the conqueror of all Māras lying on the couch of parinibbāna, at the Sal grove, which grew near the city of mallas at the time of His complete passing away at the all-round end, finally; thus, is the meaning. There is reading also as: "Pacchā me āsi Bhaddaka, my Bhaddaka became last". Pacchā (his last) at the time of ending of that Glorious One, at the time of nearness to nibbāna; me (my) bhaddakam (good) āsi (was) there was my good and proper penetration into the four noble truths thus, is the meaning.

122. Pabbājesi Mahāvīro (the great hero made me monk) the sage, who was of enormous exertion, seeker of all creature's welfare, associated with pity to others, the conqueror of Māra, still sleeping his last sleep, on the couch of parinibbāna, in the Sal grove, which turned out to be near the country of Mallas made me a monk; thus, is the connection.

123. Ajjeva dānipabbajjā (monkhood now) this very;day; even now, today, on the self same day of the parinibbāna of the Glorious one was my monkhood; likewise even today was my ordination;even today, there was the prainibbāna (complete passing away to nibbāna), of the most excellent among bipeds in my presence; thus, is the connection. The rest is but easily comprehensible.

The commentary on the biography of the thera Subhadda has ended.