Foreword to the Treatise ===Introduction ===1. Remote Preface ===Discourse on Sumedha, the Future Gotama Buddha

== Foreword to the Treatise == == Introduction == == 1. Remote Preface == === Discourse on Sumedha, The Future Gotama Buddha === === Dipankara Buddha Predicts Buddhahood For Sumedha === === Various Other 22 Buddhas === === Gaining of Perfections By Bodhisat === == 2. Discourse on the Nonremote Preface == === Birth of Prince Siddhartha, The Future Gotama Buddha === === Opulence ; Encounter With Sorrows; Birth of Son Rahula === === Prince Siddhartha Renounces Worldly Life & Becomes Hermit === === Enlightenment After Defeat of Mara(Devil) === == 3. - Discourse on Proximate Preface == === Becoming of Buddha & Defeating Sensual Pleasure === === Buddha Finds Disciples & Starts His Order === === Buddha Returns To His Father's Kingdom & Initiates His Son Rahula === === Establishing Many Monasteries === == Biography of Theras == == Foreword to the Treatise == Small Section Commentary on the Apadāna (The First Portion) Namo Tassa Bhagavato Arahato Sammāsambuddhassa With my head I bow and pay homage to the most excellent Buddha, the peerless personage, who has crossed over the ocean of knowledge as well as the sea of Saŋsāra, rounds of repeated rebirths. In the same way, I pay my homage to the absolutely peaceful, profound truth, Dhamma, which is difficult to see, minute, creative of a variety of existences, pure, and honoured by the Omniscient Buddha. Similarly also, I pay my homage to the most Excellent Saŋgha, the disciples of the Buddha, who are free from evil and attachment, who constitute the most worthy recipients of dedicatory offerings, whose controlling faculties of sense are tranquil and who are free from cankers (āsava). With the homage distinguishedly done to this and that 'gem' by me, with outstanding respect distinctively in the three Gems, I was repeatedly and even respectfully requested by senior members of the Buddhist clergy, who are steadfastly steady, wisely learned in the āgamas, the teachings of Buddha, and famous with their followers saying thus in particular:- "Venerable sir! commentary on Apadāna should be compiled". I would therefore elucidate the proper exposition according as the text stands in the three piţakas, leaving nothing with regard to the biographies and attainments of the Buddha's Disciples explaining in a method of particular category. By whom, where and when was this, the most excellent Dhamma preached? For what purpose also was it spoken? Having said (in answer to) those questions, consequent conclusion follows. For the purpose of being conversant with preliminaries and for easy acquirement and bearing in memory, I would speak of such and such solutions separating the earlier from the later, as well as whatever is required by the good people, as has not been fulfilled, according to what was laid down in the old Sinhalese language and old commentaries. Therefore, seeking the aid of the ancient commentary's method and avoiding repulsive renderings, I would bring to light distinctly clear meanings. In this way, I am compiling an expository commentary — the most excellent expositor of outstanding character. == Introduction == Because of the promise made (by me) in my foreword namely:- "I would compile a commentary (comprising) by when, where and when that this most excellent Dhamma, truth, was spoken", this expositor of Apadāna would certainly point out the remote past preface, (dūronidāna), the unremote past preface (avidūre nidāna) and the proximate preface (santike nidāna),, altogether those three prefaces. Those who hear such a (comprehensive) commentary are sure to understand with complete comprehension from the time they repeat themselves what they have heard. Since such a comprehension can be called good understanding I, therefore, compile this my commentary only after relating the three prefaces (Nidāna). There, from the beginning, now, each episode of the three prefaces should be known (the first episode is) from the time, the Great Being received the prophecy at the feet of the Buddha Dīpańkara, up to the time He was reborn in the heavenly city of Tusita after His Demise as King Vessantara. The path of discourse in between the two occasions is known as the remote preface - (dūrenidāna.) (The second episode is) from the time however, of having passed away from the Tusita heavenly mansion, till He attained omniscience at the foot of the Bodhi tree. The path of discourse in between the two occasions is known as the unremote preface -(avidūre nidāna.) As regards the proximate preface (santike nidāna) however, information about the episode is gained at such and such places as had become the residences of the Buddha Himself. == 1. Remote Preface == 1. In that matter, this, namely, is the remote preface (dūrenidāna). We are told that a hundred thousand world aeons more than four complete sets of innumerable world aeons (kappa) age, from new, there was a city, known by the name of Amaravatī. In that city, there lived a brahmin, named Sumedha. He was born of a good family, both from the mother's side and father's side. Up to the seventh generation, (kulaparivaţţa), his forefathers and himself had clean and clear conscience. With regard to his birth and breeding, there had been no rejection, (akkhitta) and reproach, (anupakutthe) . He was very handsome, good-looking, pleasing, and endowed with such complexion as may be compared to a most beautiful lotus flower. He studied the science of the brahmins only, without doing any other work. While yet young, he lost both his parents. On the death of his parents, his minister, in charge of the entire family estate and wealth, brought to him the book of inventory, wherein was recorded his ancestral property. Thereafter, the registrar opened the chamber, wherein were treasured gold and silver, gems and pearls, etc., and explained to him thus: "This much belonged to your mother; this much to your father, and this much to your grandfather, and grandmother", having thus informed his heritage, bequeathed by his parents and grandparents, until the wealth of the seven preceding generations had been included, the record-keeper, minister, requested the young man to make proper use of his inherited treasure of wealth. The wise Sumedha reflected: "Having accumulated this wealth, my father and grandfather etc., in passing away to the next existence, did not go taking along with them, a single coin, (kahāpana) of money even. In my case, it is proper for me to make my going, after taking them away. He therefore, informed the king, had the drum beaten round all over the city, gave charity to the great mass of people, renounced the world and became a hermit. In order to make clear this matter, however, in this place, the discourse on Sumedha (Sumedha Kathā) should be preached. This incident did certainly come continuously, however, in the Buddhaŋsa. Nevertheless, because it came, however, in the form of poetry continuously it is not clearly comprehensible. Therefore, I shall speak about it, at regular intervals, the verses together with their relevant renderings of explanatory expositions. === Discourse on Sumedha, The Future Gotama Buddha === 1.1 One hundred thousand aeons ***(P.5) more than four innumerable aeons, (Kappa), ago, there was a city, which received the name of Amaravatī or Amara , with a non-stop ringing of ten kinds of sounds. Regarding this, it is stated in the Buddhavaŋsa as follows:- One hundred thousand aeons and four innumerable aeons, (kappa), ago, there existed a city called Amara, which had a delightful scenery, where ten kinds of sounds were never silent and where were abundant food and drink. 1.2 There, the Pāļi expression: dasahi saddehi avivittaŋ connotes never silent but ever filled with ten kinds of sounds with the sound of elephants, with the sound of horses, with the sound of chariots, with the sound of big drums, with the sound of kettle drums (mudińga), with the sound of lutes, with the sound of songs, with the sound of conch shells, with the striking of cymbals, with the sounds of such invitations and receptions as:- "Do take your seat, do have your meal; do have a drink; as the tenth sound. With these ten kinds of sounds, the city was never in a state of silent seclusion. In the Buddhavaŋsa, however, those sounds were taken up individually and mention was made as follows: "Sound of elephants, sound of horses, that of big drums, conch shells and chariots. With food and drink, announcements were made: Do eat and drink as well. Having said so the following statement was also made:- “It was a city, complete in all aspects, towards which people came for all kinds of work. Endowed with seven types of gems, the city was crowded with various grades of people. Prosperous (samiddhaŋ) like a celestial city, it was the residence of makers of merit. In that city of Amaravatī, a brahmin named Sumedha, had an accumulated wealth of crores and crores in numerous quantity and owned abundant money and paddy. A reciter and memoriser of the mantras he was, since he had attained proficiency in the three Vedas. In palmistry and traditional lore, as well as in his own doctrine he had arrived at perfection.” 1.3 Then, one day, that wise man, Sumedha, being all alone by himself, at the upper storey of his excellent mansion, seated himself cross-legged and reflected in this way: "O wise man! Such a phenomenon, as taking conception in the next existence, is indeed, a misery (Dukkha). So also, there is the breaking up of the body, wheresoever any and everybody is reborn. I, also, am subject to birth, liable to old age, prone to disease and destined to death. Such being the case, it behaves me to seek and find the great deathless Nibbāna, which is happy and cool, where birth, old age, ailment and death are absent. Inevitably, having escaped from existence, I should become bound for Nibbāna, the immortal state, by a single journey of the right path. It has been, therefore, stated thus:- "Gone into seclusion and having been seated, I Then contemplated thus: „As now existence is, indeed, miserable; equally so, is the breaking up of the body.

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