User:Senate will/sandbox

 DHASARATH JATAKA No. 461 (The Buddhist story of Rama) 

Etha lakkhaºa s²t± c±ti ida½ satth± jetavane viharanto eka½ matapitika½ kuµumbika½ ±rabbha

kathesi. So hi pitari k±lakate sok±bhibh³to sabbakicc±ni pah±ya sok±nuvattakova ahosi. Satth±

pacc³sasamaye loka½ olokento tassa sot±pattiphal³panissaya½ disv± punadivase s±vatthiya½

piº¹±ya caritv± katabhattakicco bhikkh³ uyyojetv± eka½ pacch±samaºa½ gahetv± tassa geha½

gantv± vanditv± nisinna½ madhuravacanena ±lapanto “ki½ socasi up±sak±”ti vatv± “±ma, bhante,

pitusoko ma½ b±dhat²”ti vutte “up±saka, por±ºakapaº¹it± aµµhavidhe lokadhamme tathato

j±nant± pitari k±lakate appamattakampi soka½ na kari½s³”ti vatv± tena y±cito at²ta½ ±hari.

'' This story the Master told in Jetavana about a landowner whose father was dead. This man on his father’s death was ''

'' overwhelmed with sorrow: leaving all his duties undone, he gave himself up to his sorrow wholly. The Master at dawn of ''

'' day looking out upon mankind, perceived that he was ripe for attaining the fruit of the First Path. Next day, after going his ''

 rounds for alms in SAvatthi, his meal done, he dismissed the Brethren, and taking with him a junior Brother, went to this 

'' man’s house, and gave him greeting, and addressed him as he sat there in words of honey sweetness. “You are in sorrow, ''

'' lay Brother?” said he. “Yes, Sir, afflicted with sorrow for my father’s sake.” Said the Master, “Lay Brother, wise men of ''

 old who exactly knew the eight conditions of this world, felt at a father’s death no grief, not even a little.” Then at his 

'' request he told a story of the past. ''

At²te b±r±ºasiya½ dasarathamah±r±j± n±ma agatigamana½ pah±ya dhammena rajja½ k±resi.

Tassa so¼asanna½ itthisahass±na½ jeµµhik± aggamahes² dve putte ekañca dh²tara½ vij±yi.

Jeµµhaputto r±mapaº¹ito n±ma ahosi, dutiyo lakkhaºakum±ro n±ma, dh²t± s²t± dev² n±ma.

 Once upon a time, at Benares, a great king named Dasaratha renounced the ways of evil, and reigned in 

' righteousness. Of his sixteen thousand wives, the eldest and queen consort bore him two sons and a daughter; the elder son '

 was named Rama pandita, or Rama the wise, the second was named Prince Lakkhana or Lucky, and the daughter’s name 

' was the Lady Sita (meaning “cool”). '

Aparabh±ge mahes² k±lamak±si. R±j± tass± k±lakat±ya ciratara½ sokavasa½ gantv± amaccehi

saññ±pito tass± kattabbaparih±ra½ katv± añña½ aggamahesiµµh±ne µhapesi. S± rañño piy± ahosi

man±p±. S±pi aparabh±ge gabbha½ gaºhitv± laddhagabbhaparih±r± putta½ vij±yi,

“bharatakum±ro”tissa n±ma½ aka½su. R±j± puttasinehena “bhadde, vara½ te dammi, gaºh±h²”ti

±ha. S± gahitaka½ katv± µhapetv± kum±rassa sattaµµhavassak±le r±j±na½ upasaªkamitv± “deva,

tumhehi mayha½ puttassa varo dinno, id±nissa vara½ deth±”ti ±ha. Gaºha, bhaddeti. “Deva,

puttassa me rajja½ deth±”ti vutte r±j± acchara½ paharitv± “nassa, vasali, mayha½ dve putt±

aggikkhandh± viya jalanti, te m±r±petv± tava puttassa rajja½ y±cas²”ti tajjesi. S± bh²t±

sirigabbha½ pavisitv± aññesupi divasesu r±j±na½ punappuna½ rajjameva y±ci.

' In course of time, the queen consort died. At her death the king was for a long time crushed by sorrow, but urged '

' by his courtiers he performed her obsequies, and set another in her place as queen consort. She was dear to the king and '

' beloved. In time she also conceived, and all due attention having been given her, she brought forth a son, and they named '

' him Prince Bharata. '

 The king loved his son much, and said to the queen, “Lady, I offer you a boon: choose.” She accepted the offer, but 

' put it off for the time. When the lad was seven years old, she went to the king, and said to him, “My lord, you promised a '

' boon for my son. Will you give it to me now?” “Choose, lady,” said he. “My lord,” quoth she, “give my son the kingdom.” '

 The king snapt his fingers at her; “Out, vile jade!” said he angrily, “my other two sons shine like blazing fires; would you 

 kill them, and ask the kingdom for a son of yours?” She fled in terror to her magnificent chamber, and on other days again 

' and again asked the king for this. '

R±j± tass± ta½ vara½ adatv±va cintesi “m±tug±mo n±ma akataññ³ mittadubbh², aya½ me

k³µapaººa½ v± k³µalañja½ v± katv± putte gh±t±peyy±”ti. So putte pakkos±petv± tamattha½

±rocetv± “t±t±, tumh±ka½ idha vasant±na½ antar±yopi bhaveyya, tumhe s±mantarajja½ v±

arañña½ v± gantv± mama maraºak±le ±gantv± kulasantaka½ rajja½ gaºheyy±th±”ti vatv± puna

nemittake br±hmaºe pakkos±petv± attano ±yupariccheda½ pucchitv± “aññ±ni dv±dasa vass±ni

pavattissat²”ti sutv± “t±t±, ito dv±dasavassaccayena ±gantv± chatta½ uss±peyy±th±”ti ±ha. Te

“s±dh³”ti vatv± pitara½ vanditv± rodant± p±s±d± otari½su. S²t± dev² “ahampi bh±tikehi saddhi½

gamiss±m²”ti pitara½ vanditv± rodant² nikkhami.

' The king would not give her this gift. He thought within himself: “Women are ungrateful and treacherous. This '

 woman might use a forged letter or a treacherous bribe to get my sons murdered.” So he sent for his sons, and told them all 

' about it, saying: “My sons, if you live here some mischief may befall you. Go to some neighboring kingdom, or to thewoodland, and when my body is burnt, then return and inherit the kingdom which belongs to your family.” Then he summoned soothsayers, and asked them the limits of his own life. They told him he would live yet twelve years longer. '

' Then he said, “Now, my sons, after twelve years you must return, and uplift the umbrella of royalty.” They promised, and after taking leave of their father, went forth from the palace weeping. The Lady Sita said, “I too will go with my brothers:” '

' she bade her father farewell, and went forth weeping. '

Tayopi jan± mah±pariv±r± nikkhamitv± mah±jana½ nivattetv± anupubbena himavanta½ pavisitv±

sampannodake sulabhaphal±phale padese assama½ m±petv± phal±phalena y±pent± vasi½su.

' These three depared amidst a great company of people. They sent the people back, and proceeded until at last they '

' came to Himalaya. There in a spot well watered, and convenient for the getting of wild fruits, they built a hermitage, and '

' there lived, feeding upon the wild fruits. '

Lakkhaºapaº¹ito ca s²t± ca r±mapaº¹ita½ y±citv± “tumhe amh±ka½ pituµµh±ne µhit±, tasm±

assameyeva hotha, maya½ phal±phala½ ±haritv± tumhe posess±m±”ti paµiñña½ gaºhi½su. Tato

paµµh±ya r±mapaº¹ito tattheva hoti. Itare dve phal±phala½ ±haritv± ta½ paµijaggi½su.

 Lakkhana pandita and Sita said to Ramapandita, “You are in place of a father to us; remain then in the hut, and we 

' will bring wild fruit, and feed you. “ He agreed: thenceforward Ramapandita stayed where he was, the others brought the '

' wild fruit and fed him with it. '

Eva½ tesa½ phal±phalena y±petv± vasant±na½ dasarathamah±r±j± puttasokena navame

sa½vacchare k±lamak±si. Tassa sar²rakicca½ k±retv± dev² “attano puttassa bharatakum±rassa

chatta½ uss±peth±”ti ±ha. Amacc± pana “chattass±mik± araññe vasant²”ti na ada½su.

Bharatakum±ro “mama bh±tara½ r±mapaº¹ita½ araññato ±netv± chatta½ uss±pess±m²”ti

' Thus they lived there, feeding upon the wild fruit; but King Dasaratha pined after his sons, and died in the ninth year. When '

' his obsequies were performed, the queen gave orders that the umbrella should be raised over her son, Prince Bharata. But '

' the courtiers said, “The lords of the umbrella are dwelling in the forest, “ and they would not allow it. Said Prince Bharata, '

' “I will fetch back my brother Rama pandita from the forest, and raise the royal umbrella over him. '

pañcar±jakakudhabhaº¹±ni gahetv± caturaªginiy± sen±ya tassa vasanaµµh±na½ patv± avid³re

khandh±v±ra½ katv± tattha niv±setv± katipayehi amaccehi saddhi½ lakkhaºapaº¹itassa ca

s²t±ya ca arañña½ gatak±le assamapada½ pavisitv± assamapadadv±re µhapitakañcanar³paka½

viya r±mapaº¹ita½ nir±saªka½ sukhanisinna½ upasaªkamitv± vanditv± ekamanta½ µhito rañño

pavatti½ ±rocetv± saddhi½ amaccehi p±desu patitv± rodati.

“  Taking the five emblems of royalty(Sword, umbrella, diadem, slippers and fan), he proceeded with a complete host of the 

' four arms (elephants, cavalry, chariots, infantry) to their dwelling place. Not far away he caused camp to be pitched, and '

' then with a few courtiers he visited the hermitage, at the time Lakkhana pandita and Sita were away in the woods. '

R±mapaº¹ito pana neva soci, na paridevi, indriyavik±ramattampissa n±hosi. Bharatassa pana

roditv± nisinnak±le s±yanhasamaye itare dve phal±phala½ ±d±ya ±gami½su. R±mapaº¹ito cintesi

“ime dahar± mayha½ viya pariggaºhanapaññ± etesa½ natthi, sahas± ‘pit± vo mato’ti vutte soka½

sandh±retu½ asakkont±na½ hadayampi tesa½ phaleyya, up±yena te udaka½ ot±retv± eta½

pavatti½ ±rocess±m²”ti. Atha nesa½ purato eka½ udakaµµh±na½ dassetv± “tumhe aticirena ±gat±,

ida½ vo daº¹akamma½ hotu, ima½ udaka½ otaritv± tiµµhath±”ti upa¹¹hag±tha½ t±va ±ha–

' At the door of the hermitage sat Ramapandita, undismayed and at ease, like a figure of fine gold firmly set. The prince '

 approached him with a greeting, and standing on one side, told him of all that had happened in the kingdom, and falling at 

' his feet along with the courtiers, burst into weeping. Ramapandita neither sorrowed nor wept; emotion in his mind was '

' none. When Bharata had finished weeping, and sat down, towards evening the other two returned with wild fruits. Rama '

' pandita thought –“These two are young: all comprehending wisdom like mine is not theirs. If they are told on a sudden that '

' our father is dead, the pain will be greater than they can bear, and who knows but their hearts may break. I will persuade '

 them to go down into the water, and find a means of disclosing the truth.” Then pointing out to them a place in front where 

' there was water, he said, “You have been out too long: let this be your penance – go into that water, and stand there. “ Then '

 he repeated a half stanza: 

84. “Etha lakkhaºa s²t± ca, ubho otarathodakan”ti;tassattho– etha lakkhaºa s²t± ca ±gacchatha, ubhopi otaratha udakanti.

Te ekavacaneneva otaritv± aµµha½su. Atha nesa½ pitu pavatti½ ±rocento sesa½

upa¹¹hag±tham±ha–

“ Let Lakkhana and Sita both into that pond descend.” 

' One word sufficed, into the water they went, and stood there. Then he told them the news by repeating the other '

half stanza:

“Ev±ya½ bharato ±ha, r±j± dasaratho mato”ti;

te pitu matas±sana½ sutv±va visaññ± ahesu½; punapi nesa½ kathesi, punapi te visaññ± ahesunti

eva½ y±vatatiya½ visaññita½ patte te amacc± ukkhipitv± udak± n²haritv± thale nis²d±petv±

laddhass±sesu tesu sabbe aññamañña½ roditv± paridevitv± nis²di½su; tad± bharatakum±ro

cintesi– “mayha½ bh±t± lakkhaºakum±ro ca bhagin² ca s²t± dev² pitu matas±sana½ sutv±va

soka½ sandh±retu½ na sakkonti, r±mapaº¹ito pana neva socati, na paridevati, ki½ nu kho tassa

asocanak±raºa½, pucchiss±mi nan”ti; so ta½ pucchanto dutiya½ g±tham±ha–

85. “kena r±mappabh±vena, socitabba½ na socasi;

pitara½ k±lakata½ sutv±, na ta½ pasahate dukhan”ti.

Tattha pabh±ven±ti ±nubh±vena. Na ta½ pasahate dukhanti evar³pa½ dukkha½ kena k±raºena

ta½ na p²¼eti, ki½ te asocanak±raºa½, kathehi t±va nanti.

“ Bharata says, king Dasaratha’s life is at an end.” 

' When they heard the news of their father’s death, they fainted. Again he repeated it, again they fainted, and when '

 even a third time they fainted away, the courtiers raised them and brought them out of the water, and set them upon dry 

' ground. When they had been comforted, they all sat weeping and wailing together. Then Prince Bharata thought: “My '

 brother Prince Lakkhana, and my sister the Lady Sita, cannot restrain their grief to hear of our father’s death; but Rama 

' pandita neither wails nor weeps. I wonder what can the reason be that he grieves not? I will ask.” Then he repeated the '

 second stanza, asking the question: 

' “say by what power thou grievest not, Rama, when grief should be? '

 Though it is said thy sire is dead grief overwhelms not thee!” 

Athassa r±mapaº¹ito attano asocanak±raºa½ kathento–

86. “Ya½ na sakk± nip±letu½, posena lapata½ bahu½;

sa kissa viññ³ medh±v², att±namupat±paye.

87. “Dahar± ca hi vuddh± ca, ye b±l± ye ca paº¹it±;

a¹¹h± ceva dalidd± ca, sabbe maccupar±yaº±.

88. “Phal±namiva pakk±na½, nicca½ patanato bhaya½;

eva½ j±t±na macc±na½, nicca½ maraºato bhaya½.

89. “S±yameke na dissanti, p±to diµµh± bahujjan±;

p±to eke na dissanti, s±ya½ diµµh± bahujjan±.

90. “Paridevayam±no ce, kiñcidattha½ udabbahe;

samm³¼ho hi½samatt±na½, kayir± ta½ vicakkhaºo.

91. “Kiso vivaººo bhavati, hi½samatt±namattano;

na tena pet± p±lenti, niratth± paridevan±.

92. “Yath± saraºam±ditta½, v±rin± parinibbaye;

evampi dh²ro sutav±, medh±v² paº¹ito naro;

khippamuppatita½ soka½, v±to t³la½va dha½saye.

93. “Macco ekova acceti, ekova j±yate kule;

sa½yogaparam±tveva, sambhog± sabbap±ºina½.

94. “Tasm± hi dh²rassa bahussutassa, sampassato lokamima½ parañca;

aññ±ya dhamma½ hadaya½ manañca, sok± mahant±pi na t±payanti.

95. “Soha½ dassañca bhokkhañca, bhariss±mi ca ñ±take;

sesañca p±layiss±mi, kiccameta½ vij±nato”ti.–

 Then Rama pandita explained the reason of his feeling no grief by saying, 

 “When man can never keep a thing, though loudly he may cry, 

' Why should a wise intelligence torment itself thereby? '

 The young in years, the older grown, the fool, and eke the wise, 

' For rich, for poor one end is sure: each man among them dies. '

 As sure as for the ripened fruit there comes the fear of fall, 

' So surely comes the fear of death to mortals one and all. '

 Who in the morning light are seen by evening oft are gone, 

' And seen at evening time, is gone by morning many a one. '

 It to a fool infatuate a blessing could accrue 

' When he torments himself with tears, the wise this same would do. '

 By this tormenting of himself he waxes thin and pale; 

' This cannot bring the dead to life, and nothing tears avail. '

 Even as a blazing house may be put out with water, so 

 The strong, the wise, the intelligent, who well the scriptures know, 

' Scatter their grief like cotton when the stormy winds do blow. '

 One mortal dies – to kindred ties born is another straight: 

' Each creature’s bliss dependent is on ties associate. '

 The strong man therefore, skilled in sacred text, 

 Keen contemplating this world and the next, 

 Knowing their nature, not by any grief, 

' However great, in mind and heart is vext. '

 So to my kindred I will give, them will I keep and feed, 

 All that remain I will maintain: such is the wise man’s deed.” 

Im±hi dasahi g±th±hi aniccata½ pak±seti.

Tattha nip±letunti rakkhitu½. Lapatanti lapant±na½. Ida½ vutta½ hoti– “t±ta bharata, ya½

satt±na½ j²vita½ bahumpi vilapant±na½ puris±na½ eken±pi m± ucchijj²ti na sakk± rakkhitu½, so

d±ni m±diso aµµha lokadhamme tathato j±nanto viññ³ medh±v² paº¹ito maraºapariyos±naj²vitesu

sattesu kissa att±namupat±paye, ki½k±raº± anupak±rena sokadukkhena att±na½ sant±peyy±”ti.

Dahar± c±ti g±th± “maccu n±mesa t±ta bharata, neva suvaººar³pakasadis±na½ dahar±na½

khattiyakum±rak±d²na½, na vuddhippatt±na½ mah±yodh±na½, na b±l±na½ puthujjanasatt±na½,

na buddh±d²na½ paº¹it±na½, na cakkavatti-±d²na½ issar±na½, na niddhan±na½ dalidd±d²na½

lajjati, sabbepime satt± maccupar±yaº± maraºamukhe sa½bhaggavibhagg± bhavantiyev±”ti

dassanattha½ vutt±.

Nicca½ patanatoti ida½ vutta½ hoti– yath± hi t±ta bharata, pakk±na½ phal±na½ pakkak±lato

paµµh±ya “id±ni vaºµ± chijjitv± patissanti, id±ni patissant²”ti patanato bhaya½ nicca½ dhuva½

eka½sikameva bhavati, eva½ ±saªkan²yato eva½ j±t±na½ macc±nampi eka½sika½yeva

maraºato bhaya½, natthi so khaºo v± layo v± yattha tesa½ maraºa½ na ±saªkitabba½

bhaveyy±ti.

S±yanti vik±le. Imin± rattibh±ge ca diµµh±na½ divasabh±ge adassana½, divasabh±ge ca diµµh±na½

rattibh±ge adassana½ d²peti. Kiñcidatthanti “pit± me, putto me”ti-±d²hi paridevam±nova poso

samm³¼ho att±na½ hi½santo kilamento appamattakampi attha½ ±hareyya. Kayir± ta½

vicakkhaºoti atha paº¹ito puriso eva½ parideva½ kareyya, yasm± pana paridevanto mata½ v±

±netu½ añña½ v± tassa va¹¹hi½ k±tu½ na sakkoti, tasm± niratthakatt± paridevitassa paº¹it± na

paridevanti.

Att±namattanoti attano attabh±va½ sokaparidevadukkhena hi½santo. Na ten±ti tena paridevena

paraloka½ gat± satt± na p±lenti na y±penti. Niratth±ti tasm± tesa½ matasatt±na½ aya½

paridevan± niratthak±. Saraºanti niv±sageha½. Ida½ vutta½ hoti– yath± paº¹ito puriso attano

vasan±g±re ±ditte muhuttampi vos±na½ an±pajjitv± ghaµasatena ghaµasahassena v±rin±

nibb±payateva, eva½ dh²ro uppatita½ soka½ khippameva nibb±paye. T³la½ viya ca v±to yath±

saºµh±tu½ na sakkoti, eva½ dha½saye viddha½seyy±ti attho.

Macco ekova accet²ti ettha t±ta bharata, ime satt± kammassak± n±ma, tath± hi ito paraloka½

gacchanto satto ekova acceti atikkamati, khattiy±dikule j±yam±nopi ekova gantv± j±yati. Tattha

tattha pana ñ±timittasa½yogena “aya½ me pit±, aya½ me m±t±, aya½ me mitto”ti

sa½yogaparam±tveva sambhog± sabbap±º²na½, paramatthena pana t²supi bhavesu

kammassak±vete satt±ti attho.

Tasm±ti yasm± etesa½ satt±na½ ñ±timittasa½yoga½ ñ±timittaparibhogamatta½ µhapetv± ito

para½ añña½ natthi, tasm±. Sampassatoti imañca parañca loka½ n±n±bh±vavin±bh±vameva

samm± passato. Aññ±ya dhammanti aµµhavidhalokadhamma½ j±nitv±. Hadaya½ manañc±ti ida½

ubhayampi cittasseva n±ma½. Ida½ vutta½ hoti–

“L±bho al±bho yaso ayaso ca, nind± pasa½s± ca sukhañca dukkha½;

ete anicc± manujesu dhamm±, m± soca ki½ socasi poµµhap±d±”ti. (J±. 1.4.114)–

Imesa½ aµµhanna½ lokadhamm±na½ yena kenaci citta½ pariy±d²yati, tassa ca aniccata½ ñatv±

µhitassa dh²rassa pituputtamaraº±divatthuk± mahant±pi sok± hadaya½ na t±payant²ti. Eta½ v±

aµµhavidha½ lokadhamma½ ñatv± µhitassa hadayavatthuñca manañca mahant±pi sok± na

t±payant²ti evampettha attho daµµhabbo.

Soha½ dassañca bhokkhañc±ti g±th±ya– t±ta bharata, andhab±l±na½ satt±na½ viya mama

rodanaparidevana½ n±ma na anucchavika½, aha½ pana pitu accayena tassa µh±ne µhatv±

kapaº±d²na½ d±n±rah±na½ d±na½, µh±nantar±rah±na½ µh±nantara½, yas±rah±na½ yasa½

dass±mi, pitar± me paribhuttanayena issariya½ paribhuñjiss±mi, ñ±take ca posess±mi,

avasesañca antoparijan±dika½ jana½ p±less±mi, dhammikasamaºabr±hmaº±na½ dhammika½

rakkh±varaºagutti½ kariss±m²ti evañhi j±nato paº¹itapurisassa anur³pa½ kiccanti attho.

In these stanzas he explained the Impermanence of things.

Paris± ima½ r±mapaº¹itassa aniccat±pak±sana½ dhammadesana½ sutv± nissok± ahesu½. Tato

bharatakum±ro r±mapaº¹ita½ vanditv± “b±r±ºasirajja½ sampaµicchath±”ti ±ha. T±ta

lakkhaºañca, s²t±deviñca gahetv± gantv± rajja½ anus±sath±ti. Tumhe pana, dev±ti. T±ta, mama

pit± “dv±dasavassaccayena ±gantv± rajja½ k±reyy±s²”ti ma½ avoca, aha½ id±neva gacchanto

tassa vacanakaro n±ma na homi, aññ±nipi t²ºi vass±ni atikkamitv± ±gamiss±m²ti. “Ettaka½ k±la½

ko rajja½ k±ressat²”ti? “Tumhe k±reth±”ti. “Na maya½ k±ress±m±”ti. “Tena hi y±va mam±gaman±

im± p±duk± k±ressant²”ti attano tiºap±duk± omuñcitv± ad±si. Te tayopi jan± p±duk± gahetv±

r±mapaº¹ita½ vanditv± mah±janaparivut± b±r±ºasi½ agama½su.

 When the company heard this discourse of Rama pandita, illustrating the doctrine of Impermanence, they lost all 

' their grief. Then Prince Bharata saluted Rama pandita, begging him to receive the kingdom of Benares. “Brother,” said '

 Rama, “take Lakkhana and Sita with you, and administer the kingdom yourselves.” “No, my lord, you take it.” 

' “Brother, my father commanded me to receive the kingdom at the end of twelve years. If I go now, I shall not carry out hisbidding. After three more years I will come. “ “Who will carry on the government all that time?” “You do it.” “I will not.” '

“' Then until I come, these slippers shall do it,” said Rama, and doffing his slippers of straw he gave them to his brother. So '

 these three persons took the slippers, and bidding the wise man farewell, went to Benares with their great crowd of 

 followers .

T²ºi sa½vacchar±ni p±duk± rajja½ k±resu½. Amacc± tiºap±duk± r±japallaªke µhapetv± a¹¹a½

vinicchinanti. Sace dubbinicchito hoti, p±duk± aññamañña½ paµihaññanti. T±ya saññ±ya puna

vinicchinanti. Samm± vinicchitak±le p±duk± nissadd± sannis²danti.

' For three years the slippers ruled the kingdom. The courtiers placed these straw slippers upon the royal throne, '

' when they judged a cause. If the cause were decided wrongly, the slippers beat upon each other '

 1 

, and at that sign it was 

' examined again; when the decision was right, the slippers lay quiet. '

R±mapaº¹ito tiººa½ sa½vacchar±na½ accayena araññ± nikkhamitv± b±r±ºasinagara½ patv±

uyy±na½ p±visi. Tassa ±gamanabh±va½ ñatv± kum±r± amaccagaºaparivut± uyy±na½ gantv±

s²ta½ aggamahesi½ katv± ubhinnampi abhiseka½ aka½su. Eva½ abhisekappatto mah±satto

alaªkatarathe µhatv± mahantena pariv±rena nagara½ pavisitv± padakkhiºa½ katv±

candakap±s±davarassa mah±tala½ abhiruhi. Tato paµµh±ya so¼asa vassasahass±ni dhammena

rajja½ k±retv± ±yupariyos±ne saggapura½ p³resi.

 When the three years were over, the wise man came out of the forest, and came to 

' Benares, and entered the park. The princes hearing of his arrival proceeded with a great company to the park, and making '

' Sita the queen consort, gave to them both the ceremonial sprinkling. The sprinkling thus performed, the Great Being '

 standing in a magnificent chariot, and surrounded by a vast company, entered the city, making a solemn circuit right-wise; 

 then mounting to the great terrace of his splendid palace Sucandaka, he reigned there in righteousness for sixteen thousand 

' years, and then went to swell the hosts of heaven. '

96. “Dasa vassasahass±ni, saµµhi vassasat±ni ca;

kambug²vo mah±b±hu, r±mo rajjamak±ray²”ti.–

Aya½ abhisambuddhag±th± tamattha½ d²peti.

Tattha kambug²voti suvaºº±¼iªgasadisag²vo. Suvaººañhi kamb³ti vuccati.

Satth± ima½ dhammadesana½ ±haritv± sacc±ni pak±setv± j±taka½ samodh±nesi,

saccapariyos±ne kuµumbiko sot±pattiphale patiµµhahi. Tad± dasarathamah±r±j±

suddhodanamah±r±j± ahosi, m±t± mah±m±y±dev², s²t± r±hulam±t±, bharato ±nando, lakkhaºo

s±riputto, paris± buddhaparis±, r±mapaº¹ito pana ahameva ahosinti.

 This stanza of Perfect Wisdom explains the upshot: 

 Years sixty times a hundred, and ten thousand more, all told, 

 Reigned strong armed Rama, on his neck the luck triple fold.”2 

 The Master having ended this discourse, declared the Truths, and identified the Birth: 

 (now at the conclusion of the Truths, the land-owner was established in the fruit of the First Path:) “At that time the king 

 Suddhodana was king Dasaratha, Mahamaya was the mother, RAhulA’s mother was Sita, Ananda was Bharata, and I 

' myself was Rama pandita. It shows Rama pandita's incarnation is Buddha '