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 Biography of the thera Cunda

Stanzas, starting with Siddhatthassa Bhagavato, constitute the biography of the venerable thera Cunda. This one also having a load of good deeds done accumulating meritorious deeds, conducive towards escape from rounds of rebirths (vaṭṭa), in this and that existence, was reborn in a wealthy family at the time of the Glorious One Siddhattha; on having attained the age of intelligence, he came to have pious faith in the master, had a valuable gold container, studded with seven kinds of gems, made, covered it with jasmine flowers and reverentially offered the same to the Glorious one. Those flowers went up by themselves into the sky and stationed themselves in the shape of a canopy (or ceiling). Then the Glorious One prophesied about him, thus:- "He will become a disciple named Cunda, in the dispensation of the Glorious One, Gotama by name, in future". On account of that meritorious act, he passed away thence and spring up in the divine world; in due course (or serially0 he enjoyed prosperity in the six divine-world of sensual pleasures and having enjoyed the bliss of a world-king and so on among human-beings, was reborn as the son of Rūpasārī in a brahmin family and became the youngest brother of the thera Sāriputta when this Buddha arose. When he attained the age of intelligence because of the excellence of growth, all-round leadership (parināha), beauty (or handsomeness) and age, they gave him the name Cunda, changing the consonant 's' into 'c'. On his having attained the age of puberty, he noticed the disadvantage in household life and advantage in renunciation, became a monk in the presence of his brother thera, developed clear insight (vipassana) and soon attained arahatship.

125. Having attained the fruition of arahatship, he one day came to recollect his own former deed, became pleasure-minded and uttered a stanza starting with Siddhatthassa Bhagavato in order to make manifest the deed done by him formerly. The meaning of it has been but aforesaid. The stanza starting with agghiyam also is but easy in meaning.

128. Vitiṇṇakaṅkho Sambuddho (the self-enlightened Buddha, devoid of doubt) the selfenlightened Buddha free from suspicions, devoid of doubt because of having thrown away doubt with the distinguished achievement of the noble path;tiṇṇoghehi purakkhato (making Himself in the front of those who had crossed over the flood) keeping in front and surrounded by the canker-free (arahats), who had crossed over the flood because of having crossed over the flood because of having crossed over such four forms of flood as the flood of sensual pleasures and so on, which had gone past; thus, is the meaning. The stanza of prophesy is but easy in meaning.

139. Upaṭṭhahim mahāvīram, I served the great hero; pattiyā (for the attainment of) for the attainment of the most excellent benefit, nibbāna, I served and attended upon Buddha, the great hero, because of making exertion with fulfilment of perfections for a hundred thousand aeons over and above four innumerable aeons (kappa); thus, is the meaning. Aññe ca pesalebahū (many other conscientious personages) not Buddha alone particularly did I serve but also many other disciples who had attained topmost positions, possessed of moral precepts who were found of their moral virtue; me my; bhātaram (brother) I attended upon the thera Sāriputta also; thus, is the connection.

140. Bhātaram me upaṭṭhahitvā, having served my brother, upanāmesim (I offered); after having attended upon my brother, after having done duties and proper duties, at the time of his passing away to prainibbāna, because he died first, i collected and strewed his relics in my begging bowl, and handed over to the eldest of the world, to Buddha, the big-bull of men; thus, is the meaning.

141. Ubho hatthehi paggayha, having lifted up with both hands, aggasāvakam, the chief disciple, kittayi, publicised; that Glorious one caught hold of that relic offered by me with both His own hands in a proper manner, made manifest the thera Sāriputta in order to display that relic properly; thus, is the meaning. The rest is but clear in meaning.

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

Like what you read? Consider supporting this website: