In the city, Haṃsavatī
the brahmin known as Sujāta
was very rich, with great vast wealth,
having saved eight hundred million.

I was that learned mantra-knower
who had mastered the three Vedas.
I had excelled in Saddhamma,
in reading signs and history.

A great many female renouncers,
with single top-knots, ascetics,
who followed Rishi Gautama,
were wandering around back then.

They then came and surrounded me,
thinking, “he’s a famous brahmin.”
The common people worshipped me
but I worshipped no one at all.

I saw no one worthy of pūjā;
I was fiercely proud at that time.
The word “Buddha” did not exist yet
as the Victor’d still not been born.

When many days and nights had passed
the Leader, Padumuttara,
Eyeful One, arose in the world,
dispelling all of its darkness.

When his dispendation had been
explained and spread to many folks,
then he, the Buddha, did approach
the city called Haṃsavati.

In order to assist others
the Eyeful Buddha preached Dhamma.
At that time his large retinue
extended for an entire league.

An ascetic named Sunanda
with the favor of the people.
then pleased with flowers everyone
in that Buddha-retinue there.

On a superb flowered platform
he explained the Four Noble Truths.
Dhamma-comprehension was reached
by a trillion beings who heard him.

For seven days and nights Buddha
rained forth a shower of Dhamma,
and when the eighth day then did dawn
the Victor spoke of Sunanda:

“This one, transmigrating in lives
in the gods’ world or that of men,
being most excellent of all
will transmigrate through his lifetimes.

In one hundred thousand aeons,
arising in Okkāka’s clan,
the one whose name is Gotama
will be the Teacher in the world.

Worthy heir to that one’s Dhamma,
Dhamma’s legitimate offspring,
he will be that Teacher’s follower
named Mantāṇiputta Puṇṇa.”

The Sambuddha spoke in this way
to Sunanda the ascetic,
causing all the people to smile
and displaying his own power.

With hands pressed they showed reverence
to ascetic Sunanda then.
Acting in accord with Buddha
he purified his future state.

And this thought then occurred to me
on hearing the words of the Sage:
“I also shall act in that way
until I too see Gotama.”

Having thought in this fashion I
then considered the deed I’d do:
“what karma then should I perform
in this unrivaled merit-field?

This bhikkhu known as Pāṭhika
is ranked first in the Vinaya
and all the recited teachings;
I will aspire to that status.”

I had immeasurable wealth
analogous to the ocean.
With that wealth I caused to be made
an ashram for the monks and Buddha.

That ashram, known as Sobhana
was built to the east of the city.
I spent a hundred thousand coins
then built that monastic ashram.

Constructing gabled cells, mansions,
platform stages and also caves,
and making a well-made walkway
I built that monastic ashram.

I caused a bath-house to be made
with heated rooms and a fire-room
beneath the water-storage hall
and gave it to the Assembly.

I gave everything they would need:
short chairs for sitting and recliners,
vessels for cooking and eating,
and medicines for the ashram.

Then providing it protection
I had a solid rampart built
so none would do it any harm,
a place for peaceful meditation.

I built that monastic ashram
with lakhs of quarters for the monks
and filling them abundantly
I then approached the Sambuddha.

“I’ve completed the ashram now;
please may you therefore accept it.
I’m gifting it to you, Hero,
and the residents, Eyeful One.”

Padumuttara, World-Knower,
Sacrificial Recipient,
discerning what I was thinking
then accepted it, the Leader.

Learning of the acquiescence
of the Omniscient One, Great Sage,
after the food had been prepared
I announced the time for giving.

When the time had thus been announced,
Padumuttara, the Leader,
along with one thousand arahants
then came to my splendid ashram.

Discerning the time to sit down
I entertained with food and drink.
Seeing that they’d finished eating
I then spoke these words to him:

“This ashram known as Sobhana
cost me one hundred thousand coins
and building it cost so much more;
please may you therefore accept it.

Because of giving this ashram
with intention and firm resolve
being reborn in lifetimes I
should receive what I’m wishing for.”

The Buddha, having accepted
that well-made monastic ashram,
seated in the monks’ Assembly
then did speak these words about me:

“This one who gave to the Buddha
a well-made monastic ashram,
I shall relate details of him;
all of you listen to my words:

He said, “The army, with four parts—
tusker, soldier, chariot, horse—
will ceaselessly wait on this one:
fruit of a monastic ashram.

Sixty thousand instruments and
well-decorated kettle-drums
will ceaselessly attend this one:
fruit of a monastic ashram.

Women numbering sixteen thousand,
decked out in all the ornaments,
with varied clothes and jewelry
and wearing earrings made of gems,

with long eyelashes, lovely smiles
and slim waists, pleasant to look at,
will ceaselessly wait on this one:
the fruit of a monastic ashram.

He’ll delight in the world of gods
for thirty thousand aeons hence.
A thousand times the king of gods,
he will exercise divine rule.

Whatever a god-king obtains
he too will receive all of that.
Not lacking anything at all
he will exercise divine rule.

A thousand times he’s going to be
the wheel-turning king of a country.
His reigns on earth will be many,
innumerable by counting.

In one hundred thousand aeons,
arising in Okkāka’s clan,
the one whose name is Gotama
will be the Teacher in the world.

Worthy heir to that one’s Dhamma,
Dhamma’s legitimate offspring,
this one will be that Teacher’s follower;
his name will be Upāli then.

Excelling in the Vinaya,
skilled in right and wrong conclusions,
furthering the Victor’s teaching
he will live without defilements.

Having recognized all of that,
Gotama, Bull of the Śākyas,
seated in the monks’ Assembly
will place him in the foremost place.”

Doing service beyond measure
longing for your dispensation,
I have now fully reached the goal,
in which all fetters are destroyed.

Just as a man tied to a stake,
fearing punishment by the king,
finding no pleasure in that stake,
would wish only to be set free,

so too am I, O Great Hero,
afraid of rebirth-punishment.
Being bound to the karma-stake
I’m scared of desirous feelings.

I find no pleasure in existence
being burned up by the three fires.
I am seeking liberation
like one punished by the king does.

Just as a person who’s been poisoned,
who’s wracked with pain because of that,
would seek after an antidote,
a way to destroy that poison;

and seeking, should he find a cure
that’s able to destroy poison,
drinking it he would be happy
to be set free from that poison.

Just so am I, O Great Hero,
like him struck down by the poison.
Pained because of my ignorance
I came for the Saddhamma-cure.

Searching for that curing Dhamma
I saw the Śākyan dispensation,
the best among all medicines,
by which all arrows are removed.

Drinking that Dhamma-medicine
I have destroyed every poison.
I have seen tranquil nirvana,
which does not age and does not die.

Just as one frightened by a ghost,
wracked with pain because of that fear
would seek after an exorcist
to free him from that ghost’s attacks,

and seeking, should he find a man
with skill in exorcising ghosts,
that one would slay the ghost for him,
and wipe it out right to the root.

Just so am I, O Great Hero,
pained because I’m sunk in darkness.
I searched for the world of knowledge
that could free me from this darkness.

And then I saw the Śākyan Sage,
cure for darkness and defilement.
He drove out my mental darkness
like the exorcist does the ghost.

Diverting the stream of being;
he held back the craving-waters;
obliterating all rebirth
like the exorcist, to the root.

Just as a harpy who swoops down
on snakes to serve as his own food
will launch attacks from a great lake
a hundred leagues in each direction,

and that one, picking up a snake
would hurt it right beneath the head
then carrying it, take off again,
flying about the sky at will,

just so am I, O Great Hero,
just as strong as is that harpy.
Searching for the unconditioned
I washed away all of my stains.

I have seen the superb Teaching,
the peaceful state, so unsurpassed.
Carrying it, I’m now dwelling
like the harpy with the serpent.

There is a vine, āsāvatī,
which grows up in Indra’s garden.
A single fruit is borne by it
after a thousand years have passed.

The gods are looking after that
as long as the fruit may last there.
Thus indeed the gods do savor
that superb vine, āsāvatī.

For one hundred thousand years then
I did attend upon that Sage,
worshipping him morning and night
just like the gods āsāvatī.

Service which was never-ending,
and worship which was not empty;
for all the time that I had come
not one moment did he fail me.

I witness no re-becoming;
I’ve investigated being;
free of desires and fully free,
calmed, I’m wandering about now.

And just as a lotus flower
blooms due to the rays of the sun,
so too do I, O Great Hero,
bloom because of the Buddha-rays.

Just as male birds are not always
found mating with the female cranes
but only when the clouds do rumble
do they take them to their wombs,

and for much time they stay pregnant—
as long as the clouds don’t thunder—
then they are freed from that burden
when the clouds are raining again,

so when the Dhamma-cloud thundered
of Padumuttara Buddha,
due to that Dhamma-cloud’s loud sound
I then conceived a Dhamma-womb.

Serving for a hundred thousand
aeons I bore that merit-fetus.
I was not freed from that burden;
the Dhamma-cloud did not thunder.

But when you, Sage of the Śākyas
did thunder from your Dhamma-cloud
in lovely Kapilavastu,
I was set free from that burden.

Then I explained the whole Teaching
and also its four fruits, which are:
emptiness, the absence of marks,
suchness, intentionality.

The Second Recitation Portion.

Giving service beyond measure,
longing for your dispensation,
I have now fully reached the goal,
the state of peace without rival.

I have excelled in Vinaya
just as had the sage Pāṭhika.
There is no one to rival me;
I further your dispensation.

I’m without any doubts about
the letter as well as the spirit
of both Vibhangas, Khandakas,
and the Parivāra, the fifth.

Skilled in rebuking, redressing,
in correct and flawed conclusions,
restoration and expungement—
I have excelled in all regards.

Citing the relevant sentence
in the Vibhangas and Khandhakas,
and disentangling both of them
I make suitable restorations.

Well-skilled in the Pāli language,
wise in what’s meaningful and not,
there’s nothing that’s not known by me,
foremost in the Teacher’s teaching.

I am now skilled in all matters
in the Śākyan dispensation.
I resolve all perplexities
and cut off every single doubt.

I am skilled in all the subjects:
prior clauses, subsequent ones,
in the letter and the spirit,
opening frames, concluding ones.

Just as a king with great power
who having rebuked enemies
and triumphing in his battles
might build a city in that place,

and he’d construct in that city
many ramparts, and trenches too,
gateways with strongholds and pillars,
and high watch-towers of various sorts,

and well-planned bazaars at crossroads
and places where four roads do meet,
and there he’d build a court of law
to settle meanings and lacks thereof.

To censure all unfriendly kings,
to make known faults and faultlessness
and for protection he’d appoint
a general of the army there.

In order to protect his goods
he would appoint a treasurer,
one with skill in guarding treasure,
commanding, “do not waste my goods.”

So that procedures are followed
he’d give the administration
to a friend, the king’s devotee,
desiring his prosperity.

He’d appoint as his adviser
one with much skill in reading signs
as well as omens which arise,
a learned master of mantras.

Thereby endowed with all these limbs
he would be called “a Kṣatriyan”.
Always they would protect the king
like a goose protects the injured.

Thus indeed are you, Great Hero,
a Kṣatriyan with slain enemies.
You are called the King of Teaching
in this world including the gods.

Having destroyed the heretics
and Māra with his army too,
driving out that cause of darkness
you built a city of Dhamma.

Morality’s the ramparts there;
your knowledge, the gates and strongholds;
faith in you, the pillar, Wise One;
restraint, the sentry at the door.

Mindfulness is the high watch-tower;
you wisdom is the crossroads, Sage;
the superpowers, where four roads meet;
the Dhamma-road’s well-constructed.

Your court of law consists of the
nine-fold teaching of the Buddha,
the Suttas and Abhidhamma
and the whole of the Vinaya.

Emptiness, the absence of marks,
dwelling wanting very little,
desirelessness and cessation:
all of these form your Dhamma-hut.

At the top of those with wisdom
and skilled in understanding too,
the one known as Sāriputta’s
general of your Dhamma-army.

Wise in the four sudden events,
excelling in the super powers,
the one who’s known as Kolita
is your top adviser, O Sage.

Bearer of the ancient lineage,
hard to approach, of mighty power,
foremost in ascetic virtue,
Kassapa’s Prime Minister, Sage.

The learned bearer of Dhamma,
reciter of all the teachings,
the one who’s known as Ānanda
serves as your Dhamma-guard, O Sage.

Passing over all of those monks
the Blessed One did reckon me
best explainer of Vinaya
and gave my judgments authority.

Whatever Buddha-follower
raises some Vinaya question,
there without my even thinking
I relate the answer to that.

Throughout the entire Buddha-field
except of course for you, Great Sage,
in Vinaya there’s no rival;
where would someone better come from?

Seated in the monks’ Assembly
Gotama thus thundered forth then:
“There’s no rival for Upāli
in Vibhangas and Khandhakas.”

Teacher’s nine-fold dispensation
as far as the Buddha’s preached it
is all found in the Vinaya
for one who knows it to the root.

Remembering my past karma
Gotama, Bull of the Śākyas,
seated in the monks’ Assembly
did place me in the foremost place.

Having served one hundred thousand
aeons while longing for this place,
I have now fully reached the goal,
excelling in the Vinaya.

I was formerly a barber
bringing the Śākyas happiness.
The son of the Great Sage was born
after I’d abandoned that clan.

In the second aeon ago
there lived Kṣatriyan Añjasa
of boundless might and measureless fame,
king of the earth, and very rich.

I was then the son of that king,
the Kṣatriyan named Candana.
I was puffed up with pride of clan
and pride about my fame and wealth.

One hundred thousand elephants
decked out in all the ornaments,
in rut in three ways, mātaṅgas,
waited on me all of the time.

Wishing to go to the garden
surrounded by my army, I
mounted the elephant Sirika
then headed out from the city.

The Lonely Buddha Devala
abundant in perfect conduct,
self-controlled with doors well-guarded
approached my city at that time.

Driving Sirika the tusker
I insulted that Buddha then.
Due to that, with ire arisen,
he would never lift his foot.

Having seen my tusker’s bad mood
I got angry at the Buddha.
Having harassed the Sambuddha
I then went into the garden.

I felt no pleasure in that moment
as though my head were set ablaze.
I was burning up with anguish
just like a fish caught on the hook.

I felt the whole earth was burning
all the way to the ocean’s edge.
Going to my father’s presence
I spoke these words to him just then:

“My insult to that Self-Become One
is like a very angry snake,
it’s like a mass of fire that’s come,
it’s like a drunk tusked elephant.

It’s awful that I’ve insulted
that Buddha, Victor, Fiercely Strong.
We’ll bring our cities all to ruin;
let’s seek the pardon of that sage.”

“If we don’t make him understand,
that Self-Tamed One, Self-Controlled One,
then on the seventh day from now
my country will all be destroyed.

Sumekhala the Kosiyan
and Siggava, so Sattuka,
after they’d insulted sages
came to grief, as did their armies.

Whenever sages get enraged,
well-trained ones who are celibate,
they cause the world to be destroyed
with its gods, oceans and mountains.”

I assembled all the people
throughout three hundred thousand leagues.
In order to discuss that crime,
I approached the Self-Become One.

Wearing wet clothes, bearing wet heads,
everyone pressed hands together.
Falling down at the Buddha’s feet
I spoke these words to him just then:

“Please show forgiveness, Great Hero;
the populace is begging you.
Please extinguish this awful fire;
and don’t destroy the whole country.

All the gods and also the men
and titans and spirits as well,
would constantly break my head open
with a hammer made of iron.”

“Fire does not survive in water
and seeds don’t germinate in rock;
worms don’t survive in medicine;
there’s no anger in a Buddha.

Like the earth, which is unshaken
and the ocean, beyond measure,
and the sky, which has no limit,
so the Buddha can’t be perturbed.

Great Heroes who are ascetics
are patient and forgiving folks.
Such patient, forgiving people
do not consider your wrong course.”

The Sambuddha, having said this,
then extinguished that awful fire.
Then in front of everyone there
he flew right up into the sky.

Wise One, due to that bad action
I attained inferior birth;
now passing beyond that station,
I’ve come to the fearless city.

Then, Great Hero, having seen me,
well-settled but being burnt up,
that Self-Become Lonely Buddha
drove off the fire and forgave me.

Even so today, Great Hero,
you have extinguished the three fires,
relieving me who was being
burnt up by those self-same three fires.

Let those of you with ears to hear,
all of you, listen to my words:
I’m declaring the facts for you
of how I came to see this state.

Sneering at the Self-Become One,
peaceful-hearted and attentive,
today, due to that bad karma,
I am born in this low-caste womb.

Don’t transgress even one moment;
you will grieve for the moment missed.
The moment is prepared for you:
endeavor now for your own good.

The poison called haḷāhaḷa
in some is cured by vomiting.
For some the antidote is purging,
for others medicinal herbs.

With reference to merit-field-seekers,
for those on the path the cure is vomit;
for those after path-fruits it’s a purge;
for the fruit-attainers, medicinal herbs.

Those who would oppose the teaching
are poisoned as with haḷāhaḷa:
a snake’s venom, poison eaten,
surely is going to harm that man.

Only once does haḷāhaḷa
bring about the end of one’s life.
After opposing the teaching
he burns for ten million aeons.

Patiently and non-violently,
with loving-kindness in his heart,
Buddha helps this world with its gods.
Therefore you shouldn’t oppose him.

Unattached to getting or not,
whether honored or insulted,
Buddhas are steady like the earth;
therefore they shouldn’t be opposed.

The Sage is just the same toward all,
Devadatta the murderer,
the thief Angulimālaka,
Dhanapāla and Rāhula.

They don’t experience anger;
passion is never found in them.
The Buddha’s just the same toward all,
a murderer or his own son.

Seeing a robe atop a tree—
discarded, smeared with excrement—
one should press the hands, head bowed;
that sages’ flag should be worshipped.

All of the Buddhas of the past
and the present and future too,
purify themselves with that flag;
therefore they ought to be worshipped.

With my heart I bear Vinaya,
almost the same as the Teacher.
I will always live my life by
paying homage to Vinaya.

Vinaya’s my inclination;
it’s my walking meditation.
I make my home in Vinaya;
the Vinaya is my pasture.

I have excelled in Vinaya,
skilled in mental tranquility.
Great Hero, Teacher, Upāli
is now venerating your feet.

I’ll wander village to village
and also city to city
paying homage to Sambuddha
and to the practice of Dhamma.

My defilements are now burnt up;
all new existence is destroyed.
Like elephants with broken chains,
I am living without constraint.

Being in Best Buddha’s presence
was a very good thing for me.
The three knowledges are attained;
I have done what the Buddha taught!

The four analytical modes,
and these eight deliverances,
six special knowledges mastered,
I have done what the Buddha taught!

Thus indeed Venerable Upāli Thera spoke these verses.

The legend of Upāli Thera is finished.