dn32:3.2 “Hail Vipassī,For these verses, I lean heavily on the translation by Ānandajoti, The Āṭānāṭiya Discourse. They are commonly recited in Theravada countries today. The recital begins with the seven Buddhas, for which see DN14.
the glorious Clear-eyed One!
Hail Sikhī,
sympathetic for all beings!

dn32:3.6 Hail Vessabhū,
cleansed and austere!
Hail Kakusandha,
crusher of Māra’s army!

dn32:3.10 Hail Koṇāgamana,
the brahmin who has lived the life!
Hail Kassapa,
everywhere free!

dn32:3.14 Hail Aṅgīrasa,Here Aṅgīrasa is used as a name rather than a descriptive epithet. Aṅgīras was one of the Vedic sages and the Aṅgīrasas are his descendants. Aṅgīras is regarded as the pravara or revered ancestor of the Gotama clan. Both names are associated with light: aṅgīrasa shares a root and is often synonymous with agni (“fire”), while gotama means “light dispelling dark”.
the glorious Sakyan!
He taught this Dhamma
that dispels all suffering.

dn32:3.18 Those in the world who are quenched,
truly discerning,
not backbiters; such people
being great of heart and intrepid,

dn32:3.22 revere that Gotama;
he who is helpful to gods and humans,
accomplished in knowledge and conduct,
great of heart and intrepid.

dn32:4.1 Where rises the sun—Here begins a series of verses dedicated to the divinities in each of the four quarters, proceeding in the standard way: east, south, west, north.
Aditi’s child, the great orb,
who in his rising
dispels the night,
and of whom, when sun has risen,
it is said to be the day—

dn32:4.7 there is a deep lake,
an ocean of flowing waters.
That’s how they understand that lake there,This is according to the commentary (taṁ rahadaṁ tattha evaṁ jānanti).
as an ocean of flowing waters.

dn32:4.11 From here that is the eastern quarter,
so the people say.
That quarter is warded
by a great king, glorious,

dn32:4.15 the lord of the centaurs;
his name is Dhataraṭṭha.
He delights in song and dance,
honored by the centaurs.

dn32:4.19 And he has many mighty sons
all of one name, so I’ve heard.
Eighty, and ten, and one—
all of them named Indra.

dn32:4.23 After seeing the Awakened One,
the Buddha, Kinsman of the Sun,
they revere him from afar,
the one great of heart and intrepid.

dn32:4.27 Homage to you, O thoroughbred!
Homage to you, supreme among men!
You examine us skillfully;This relates back to the basic problem facing the yakkhas: shame. They know what they do is wrong, but they like it and hence feel shame when hearing the Dhamma. But the Buddha treats them with respect, without shaming or bias, and thus is able to lead them to the good. The commentary implicitly connects this line with DN30:2.1.1, where the Buddha “examines” (samekkhati) the population for their individual and shared traits.
the non-humans bow to you.
We’ve been asked many a time,
‘Do you bow to Gotama the victor?’

dn32:4.33 And so we ought to declare:
‘We bow to Gotama the victor,
accomplished in knowledge and conduct!
We bow to Gotama the awakened!’

dn32:5.1 It’s where the departed go, they say,The south has the shortest and least auspicious description. To the extent that it relates to physical geography, this echoes the perception of northerners at the time that the south of India lay outside the “civilized” realms (āryāvarta).
who are dividers and backbiters,
killers and hunters,
bandits and frauds.

dn32:5.5 From here that is the southern quarter,
so the people say.
That quarter is warded
by a great king, glorious,

dn32:5.9 the lord of the gnomes;
his name is Virūḷha.
He delights in song and dance,
honored by the gnomes.

dn32:5.13 And he has many mighty sons
all of one name, so I’ve heard.
Eighty, and ten, and one—
all of them named Indra.

dn32:5.17 After seeing the Awakened One,
the Buddha, Kinsman of the Sun,
they revere him from afar,
the one great of heart and intrepid.

dn32:5.21 Homage to you, O thoroughbred!
Homage to you, supreme among men!
You examine us skillfully;
the non-humans bow to you.
We’ve been asked many a time,
‘Do you bow to Gotama the victor?’

dn32:5.27 And so we ought to declare:
‘We bow to Gotama the victor,
accomplished in knowledge and conduct!
We bow to Gotama the awakened!’

dn32:6.1 Where sets the sun—The description of the west mirrors the east.
Aditi’s child, the great orb,
who in his setting
ends the day,
and of whom, when sun has set,
it is said to be the night—

dn32:6.7 there is a deep lake in that place,
an ocean of flowing waters.
That’s how they understand that lake there,
as an ocean of flowing waters.

dn32:6.11 From here that is the western quarter,
so the people say.
That quarter is warded
by a great king, glorious,

dn32:6.15 the lord of the dragons;
his name is Virūpakkha.
He delights in song and dance,
honored by the dragons.

dn32:6.19 And he has many mighty sons
all of one name, so I’ve heard.
Eighty, and ten, and one—
all of them named Indra.

dn32:6.23 After seeing the Awakened One,
the Buddha, Kinsman of the Sun,
they revere him from afar,
the one great of heart and intrepid.

dn32:6.27 Homage to you, O thoroughbred!
Homage to you, supreme among men!
You examine us skillfully;
the non-humans bow to you.
We’ve been asked many a time,
‘Do you bow to Gotama the victor?’

dn32:6.33 And so we ought to declare:
‘We bow to Gotama the victor,
accomplished in knowledge and conduct!
We bow to Gotama the awakened!’

dn32:7.1 Where the lovely land north of Kuru is,The description of the north is by far the most elaborate.
The “land north of Kuru” (uttarakuru) is mentioned in Sanskrit and Greek literature, where it sometimes appears as an actual country and other times as a place of fantasy. Attempts to locate it in a specific region in or beyond the Himalayas have proven inconclusive.
and the beautiful Mount Meru,Meru is another place that appears sometimes as a physical mountain and other times purely mystical. As home of the gods (Snp3.11 verse 682), its peak is accessible only by psychic powers (Therigatha 14 verse 386, MN 50). It is the center of the world in Buddhist, Hindu, and Jain cosmologies. Today it is sometimes identified with Mount Kailash.
humans born there
are unselfish, without possessions.This agrees with the description at AN9.21.

dn32:7.5 They do not sow the seed,
nor do they draw the plough.
The rice eaten by peopleDue to their lack of selfishness, they live in a kinder state of nature, which we selfish humans have lost (DN 27:16.1).
ripens in untilled soil,

dn32:7.9 free of powder or husk, pure,
fragrant, with only the rice-grain.
After cooking in a tandoor oven,Tuṇḍikīre is explained by the commentary as “firestone”. In the notes to his translation, Walshe suggests a relation with tandoor, which has been found as far back as the Indus Valley Civilization, a millennium before the Buddha.
they enjoy eating that food.

dn32:7.13 Having prepared a cow with hooves uncloven,Cloven and uncloven was an important classification of animals in the Dharmaśāstras.
they’re drawn about from place to place.
Having prepared a beast with hooves uncloven,
they’re drawn about from place to place.

dn32:7.17 Having prepared a woman-drawn carriage,The commentary says they were mostly carried on the backs of pregnant women(!). But the verb anuyanti indicates, rather, that they were “drawn along after”, which suggests a rickshaw.
they’re drawn about from place to place.
Having prepared a man-drawn carriage,
they’re drawn about from place to place.

dn32:7.21 Having prepared a girl-drawn carriage,
they’re drawn about from place to place.
Having prepared a boy-drawn carriage,
they’re drawn about from place to place.

dn32:7.25 Having ascended their vehicle,
that king’s servants
tour about in every quarter,

dn32:7.28 provided with heavenly vehicles
of elephant and of horse.
And there are mansions and palanquins
for that great and glorious king.

dn32:7.32 And he has cities, too,
well-built in the sky:
Āṭānāṭā, Kusināṭā, Parakusināṭā,The discourse is named after the first of these cities. The name is hard to explain, but all the names in this series have the element nāṭa, which is probably the name of the people. One meaning of nāṭa is “dance”, and one of the unique features of this discourse is that each of the Four Great Kings is said to delight in song and dance. There is a long history of dancing divinities in India, and images of dancers go back as far as the Indus Valley Civilization. If we take nāṭa in the sense “the people of the dance”, kusināṭā would therefore be “dancers of the grass” after the kusa grass essential to the Vedic rites of kingship. Parakusināṭā is the “further dancers of the grass”, and parakusiṭanāṭā is probably a variation on that. Nāṭapuriyā is the “citadel of the dancers”. Each of these associates the people of the dance with the idea of protection or authority, agreeing with the context, where the cities are said to belong to a great king. Thus the prefix āṭā- probably stems from tāṇa (“shelter, refuge”; the same root as paritta), in the sense of the “refuge of the dancers”.
Nāṭapuriyā, and Parakusiṭanāṭā.Adopt the reading nāṭapuriyā found in Sinhalese-script manuscripts against the Mahāsaṅgīti’s nāṭasuriyā.

dn32:7.36 To the north is Kapīvanta,“Abounding in monkeys”.
and Janogha lies beyond.“Flood of folk”.
And there’s Navanavutiya, Ambara-ambaravatiya,Navanavutiya is “the city of the ninety-nine” i.e. three times thirty-three.
Ambara is “sky”.
and the royal capital named Āḷakamandā.Also encountered at DN17 and DN16. Alakā is the capital of Kuvera in Sanskrit sources.

dn32:7.40 The Great King Kuvera, dear sir,
has a capital named Visāṇā,The city Visāṇa is not encountered elsewhere, but it means “horn”, possibly reinforcing the importance of “song and dance”.
which is why the great king
is called ‘Vessavaṇa’.

dn32:7.44 These each individually inform the King:
Tatolā, Tattalā, Tatotalā,These three names appear to be purely onomatopoeic, perhaps echoing musical sounds.
Ojasi, Tejasi, Tatojasi,These names suggest a connection with sustenance: “Nutritive”, “Powerful”, “Nourished by That”.
Sūra, Rājā, Ariṭṭha, and Nemi.These are a set of associated solar names. Ariṭṭha and Nemi appear compounded in Sanskrit, Ariṣṭanemi, which evokes the powerful chariot of a conqueror (“indestructible rim”, Rig Veda 1.89.6, 1.180.10, 3.53.17, 10.178.1). It was the name of the 22nd Jain tīrthaṅkara, and in Brahmanical texts of several figures, including a dragon (Mahābhārata 1.59.39a, 1114.62a, etc.) and an Asura king (Bhāgavatapurāṇa 8.6.31, 8.10.10). Along with the divine steed Tārkṣya, he is associated with Garuḍa, and was probably originally an epithet for the unstoppable wheel of the Sun, Sūra. This line, then, while a simple list of four names in Pali, appears to be a fragmented memory of a Vedic conception which might be translated: “King Sun, (the wheel) of indestructible rim”.

dn32:7.48 There is a lake there too named Dharaṇī,Dharaṇī the “bearer” is also a pregnant woman or Mother Earth.
whence the clouds rain forth,
and the rains disperse.
There is a hall there too named Sālavatī,Sāla means “hall” or “sal tree”, but the commentary says it was surrounded by creepers of that name.

dn32:7.52 where the spirits frequent.
There the trees are ever in fruit,
with many different flocks of birds.
Peacocks and herons call out there,
and the sweet cuckoos too.

dn32:7.57 One bird cries out ‘Live, live!’,
another ‘Lift up your heart!’
There are cocks and kookaburras,Kuḷīrakā appears to be the name of a crab-eating bird (kuḷīra). In honor of my native country, I name it after the kookaburra, which eats crabs and is renowned for its cry.
and in the wood the woodpeckers.In Jataka 547:426.2 we find koṭṭhā pokkharasātakā, where the koṭṭha is evidently a woodpecker. Satapatta can mean woodpecker or lotus (or crane or peacock), and perhaps there is an association here, the “hundred-leaved [bird] of the lotus pond”.

dn32:7.61 The parrots and mynah cry out there,
and the ‘little stick-boy’ birds.
Kuvera’s pond of rushes
is lovely all the time.

dn32:7.65 From here that is the northern quarter,
so the people say.
That quarter is warded
by a great king, glorious,

dn32:7.69 the lord of spirits;
his name is Kuvera.
He delights in song and dance,
honored by the spirits.

dn32:7.73 And he has many mighty sons
all of one name, so I’ve heard.
Eighty, and ten, and one—
all of them named Indra.

dn32:7.77 After seeing the Awakened One,
the Buddha, Kinsman of the Sun,
they revere him from afar,
the one great of heart and intrepid.

dn32:7.81 Homage to you, O thoroughbred!
Homage to you, supreme among men!
You examine us skillfully;
the non-humans bow to you.
We’ve been asked many a time,
‘Do you bow to Gotama the victor?’

dn32:7.87 And so we ought to declare:
‘We bow to Gotama the victor,
accomplished in knowledge and conduct!
We bow to Gotama the awakened!’

dn32:10.2 ‘Indra, Soma, and Varuṇa,For these gods, see my comment on DN13. Here I will comment on the names not discussed elsewhere, especially in DN20.
Bhāradvāja, the Progenitor,This is presumably Bharadvāja Bārhaspatya, the rishi ancestor of the Bhāradvāja clan, many members of which are encountered in the suttas. It is unusual to find him listed along with the primary Vedic gods. The Bhāradvāja verses are mostly collected in the sixth book of the Rig Veda, where they show a special devotion to the god Pūṣan.
Candana and Kāmaseṭṭha,
Kinnughaṇḍu and Nighaṇḍu,

dn32:10.6 Panāda and Opamañña,
and Mātali, the god’s charioteer.
Cittasena the centaur,
and the kings Nala and Janesabha,

dn32:10.10 Sātāgira, Hemavata,
Puṇṇaka, Karatiya, and Guḷa;These deities appear nowhere else. Puṇṇaka is “full”, guḷa is “lump”, and karatiya is unclear (“bean-like”?).
Sivaka and Mucalinda,The yakkha Sivaka (“blissful, auspicious”) helped Anāthapiṇḍika visit the Buddha (SN10.8); he is possibly to be identified with Shiva.
The dragon king Mucalinda sheltered the Buddha after his awakening (Ud2.1).
Vessāmitta, Yugandhara,Yugandhara is the tutelary deity of the mountain of that name.

dn32:10.14 Gopāla, Suppagedha,Gopāla is “cowherd”, an epithet of both Krishna and Shiva.| Suppagedha (or supparodha) is obscure.
Hiri, Netti, and Mandiya;“Shame”, “conduit” (or “craving”), and “stupidity” seem like odd companions.
Pañcālacaṇḍa, Āḷavaka,A saying by Pañcālacaṇḍa at SN2.7 is quoted by Udāyī and explained by Ānanda at AN9.42. He would appear to be the fierce (caṇḍa) protector of the Pañcāla clan, but a Pañcālacanda appears as a brahmin teacher (Aitereya Āraṇyaka 3.1.6, Śāṅkhāyana Āraṇyaka 7.19, Gopatha Brāhmaṇa 1.1.27n).
Āḷavaka is the tutelary deity of Āḷavī (SN10.12, Snp1.10).
Pajjunna, Sumana, Sumukha,Pajjuna is Parjanya, the Vedic god of rain, especially the thunderstorm. His daughters appear in SN1.39 and SN1.40.
Sumana is “Happyheart”, sumukha is “Fairface”.
Dadhimukha, Maṇi, Māṇivara, Dīgha,Dadhimukha is “Milkface”, and in the Mahābhārata is a name of a dragon.
Maṇi is “gem”.
Māṇivara is “fine gem”, although the commentary takes this as two names.
Dīgha is identified by the commentary with Dīgha Parajana of MN31.
together with Serīsaka.’Serīsaka means “of sirīsa wood”, perhaps the tutelary deity of a forest.

4 "Vipassissa ca namatthu,
cakkhumantassa sirīmato;
Sikhissapi ca namatthu,
sabbabhūtānukampino.

5 Vessabhussa ca namatthu,
nhātakassa tapassino;
Namatthu kakusandhassa,
mārasenāpamaddino.

6 Koṇāgamanassa namatthu,
brāhmaṇassa vusīmato;
Kassapassa ca namatthu,
vippamuttassa sabbadhi.

7 Aṅgīrasassa namatthu,
sakyaputtassa sirīmato;
Yo imaṁ dhammaṁ desesi,
sabbadukkhāpanūdanaṁ.

8 Ye cāpi nibbutā loke,
yathābhūtaṁ vipassisuṁ;
Te janā apisuṇātha,
mahantā vītasāradā.

9 Hitaṁ devamanussānaṁ,
yaṁ namassanti gotamaṁ;
Vijjācaraṇasampannaṁ,
mahantaṁ vītasāradaṁ.

10 Yato uggacchati sūriyo,
ādicco maṇḍalī mahā;
Yassa cuggacchamānassa,
saṁvarīpi nirujjhati;
Yassa cuggate sūriye,
' divaso'ti pavuccati.

11 Rahadopi tattha gambhīro,
samuddo saritodako;
Evaṁ taṁ tattha jānanti,
' samuddo saritodako'.

12 Ito 'sā purimā disā',
iti naṁ ācikkhatī jano;
Yaṁ disaṁ abhipāleti,
mahārājā yasassi so.

13 Gandhabbānaṁ adhipati,
' dhataraṭṭho'ti nāmaso;
Ramatī naccagītehi,
gandhabbehi purakkhato.

14 Puttāpi tassa bahavo,
ekanāmāti me sutaṁ;
Asīti dasa eko ca,
indanāmā mahabbalā.

15 Te cāpi buddhaṁ disvāna,
buddhaṁ ādiccabandhunaṁ;
Dūratova namassanti,
mahantaṁ vītasāradaṁ.

16 Namo te purisājañña,
namo te purisuttama;
Kusalena samekkhasi,
amanussāpi taṁ vandanti;
Sutaṁ netaṁ abhiṇhaso,
tasmā evaṁ vademase.

17 'Jinaṁ vandatha gotamaṁ',
' jinaṁ vandāma gotamaṁ;
Vijjācaraṇasampannaṁ,
buddhaṁ vandāma gotamaṁ'.

18 Yena petā pavuccanti,
pisuṇā piṭṭhimaṁsikā;
Pāṇātipātino luddā,
corā nekatikā janā.

19 Ito 'sā dakkhiṇā disā',
iti naṁ ācikkhatī jano;
Yaṁ disaṁ abhipāleti,
mahārājā yasassi so.

20 Kumbhaṇḍānaṁ adhipati,
' virūḷho' iti nāmaso;
Ramatī naccagītehi,
kumbhaṇḍehi purakkhato.

21 Puttāpi tassa bahavo,
ekanāmāti me sutaṁ;
Asīti dasa eko ca,
indanāmā mahabbalā.

22 Te cāpi buddhaṁ disvāna,
buddhaṁ ādiccabandhunaṁ;
Dūratova namassanti,
mahantaṁ vītasāradaṁ.

23 Namo te purisājañña,
namo te purisuttama;
Kusalena samekkhasi,
amanussāpi taṁ vandanti;
Sutaṁ netaṁ abhiṇhaso,
tasmā evaṁ vademase.

24 'Jinaṁ vandatha gotamaṁ',
' jinaṁ vandāma gotamaṁ;
Vijjācaraṇasampannaṁ,
buddhaṁ vandāma gotamaṁ'.

25 Yattha coggacchati sūriyo,
ādicco maṇḍalī mahā;
Yassa coggacchamānassa,
divasopi nirujjhati;
Yassa coggate sūriye,
' saṁvarī'ti pavuccati.

26 Rahadopi tattha gambhīro,
samuddo saritodako;
Evaṁ taṁ tattha jānanti,
' samuddo saritodako'.

27 Ito 'sā pacchimā disā',
iti naṁ ācikkhatī jano;
Yaṁ disaṁ abhipāleti,
mahārājā yasassi so.

28 Nāgānañca adhipati,
' virūpakkho'ti nāmaso;
Ramatī naccagītehi,
nāgeheva purakkhato.

29 Puttāpi tassa bahavo,
ekanāmāti me sutaṁ;
Asīti dasa eko ca,
indanāmā mahabbalā.

30 Te cāpi buddhaṁ disvāna,
buddhaṁ ādiccabandhunaṁ;
Dūratova namassanti,
mahantaṁ vītasāradaṁ.

31 Namo te purisājañña,
namo te purisuttama;
Kusalena samekkhasi,
amanussāpi taṁ vandanti;
Sutaṁ netaṁ abhiṇhaso,
tasmā evaṁ vademase.

32 'Jinaṁ vandatha gotamaṁ',
' jinaṁ vandāma gotamaṁ;
Vijjācaraṇasampannaṁ,
buddhaṁ vandāma gotamaṁ'.

33 Yena uttarakuruvho,
mahāneru sudassano;
Manussā tattha jāyanti,
amamā apariggahā.

34 Na te bījaṁ pavapanti,
napi nīyanti naṅgalā;
Akaṭṭhapākimaṁ sāliṁ,
paribhuñjanti mānusā.

35 Akaṇaṁ athusaṁ suddhaṁ,
sugandhaṁ taṇḍulapphalaṁ;
Tuṇḍikīre pacitvāna,
tato bhuñjanti bhojanaṁ.

36 Gāviṁ ekakhuraṁ katvā,
anuyanti disodisaṁ;
Pasuṁ ekakhuraṁ katvā,
anuyanti disodisaṁ.

37 Itthiṁ vā vāhanaṁ katvā,
anuyanti disodisaṁ;
Purisaṁ vāhanaṁ katvā,
anuyanti disodisaṁ.

38 Kumāriṁ vāhanaṁ katvā,
anuyanti disodisaṁ;
Kumāraṁ vāhanaṁ katvā,
anuyanti disodisaṁ.

39 Te yāne abhiruhitvā,
Sabbā disā anupariyāyanti;
Pacārā tassa rājino.

40 Hatthiyānaṁ assayānaṁ,
dibbaṁ yānaṁ upaṭṭhitaṁ;
Pāsādā sivikā ceva,
mahārājassa yasassino.

41 Tassa ca nagarā ahu,
Antalikkhe sumāpitā;
Āṭānāṭā kusināṭā parakusināṭā,
Nāṭasuriyā parakusiṭanāṭā.

42 Uttarena kasivanto,
Janoghamaparena ca;
Navanavutiyo ambaraambaravatiyo,
Āḷakamandā nāma rājadhānī.

43 Kuverassa kho pana mārisa,
Mahārājassa visāṇā nāma rājadhānī;
Tasmā kuvero mahārājā,
' Vessavaṇo'ti pavuccati.

44 Paccesanto pakāsenti,
Tatolā tattalā tatotalā;
Ojasi tejasi tatojasī,
Sūro rājā ariṭṭho nemi.

45 Rahadopi tattha dharaṇī nāma,
Yato meghā pavassanti;
Vassā yato patāyanti,
Sabhāpi tattha sālavatī nāma.

46 Yattha yakkhā payirupāsanti,
Tattha niccaphalā rukkhā;
Nānā dijagaṇā yutā,
Mayūrakoñcābhirudā;
Kokilādīhi vagguhi.

47 Jīvañjīvakasaddettha,
atho oṭṭhavacittakā;
Kukkuṭakā kuḷīrakā,
vane pokkharasātakā.

48 Sukasāḷikasaddettha,
daṇḍamāṇavakāni ca;
Sobhati sabbakālaṁ sā,
kuveranaḷinī sadā.

49 Ito 'sā uttarā disā',
iti naṁ ācikkhatī jano;
Yaṁ disaṁ abhipāleti,
mahārājā yasassi so.

50 Yakkhānañca adhipati,
' kuvero' iti nāmaso;
Ramatī naccagītehi,
yakkheheva purakkhato.

51 Puttāpi tassa bahavo,
ekanāmāti me sutaṁ;
Asīti dasa eko ca,
indanāmā mahabbalā.

52 Te cāpi buddhaṁ disvāna,
buddhaṁ ādiccabandhunaṁ;
Dūratova namassanti,
mahantaṁ vītasāradaṁ.

53 Namo te purisājañña,
namo te purisuttama;
Kusalena samekkhasi,
amanussāpi taṁ vandanti;
Sutaṁ netaṁ abhiṇhaso,
tasmā evaṁ vademase.

54 'Jinaṁ vandatha gotamaṁ',
' jinaṁ vandāma gotamaṁ;
Vijjācaraṇasampannaṁ,
buddhaṁ vandāma gotaman'ti.

59 Indo somo varuṇo ca,
bhāradvājo pajāpati;
Candano kāmaseṭṭho ca,
kinnughaṇḍu nighaṇḍu ca.

60 Panādo opamañño ca,
devasūto ca mātali;
Cittaseno ca gandhabbo,
naḷo rājā janesabho.

61 Sātāgiro hemavato,
puṇṇako karatiyo guḷo;
Sivako mucalindo ca,
vessāmitto yugandharo.

62 Gopālo supparodho ca,
Hiri netti ca mandiyo;
Pañcālacaṇḍo āḷavako,
Pajjunno sumano sumukho;
Dadhimukho maṇi māṇivaro dīgho,
Atho serīsako saha.

68'Vipassissa ca namatthu,
cakkhumantassa sirīmato;
Sikhissapi ca namatthu,
sabbabhūtānukampino.

69Vessabhussa ca namatthu,
nhātakassa tapassino;
Namatthu kakusandhassa,
mārasenāpamaddino.

70Koṇāgamanassa namatthu,
brāhmaṇassa vusīmato;
Kassapassa ca namatthu,
vippamuttassa sabbadhi.

71Aṅgīrasassa namatthu,
sakyaputtassa sirīmato;
Yo imaṁ dhammaṁ desesi,
sabbadukkhāpanūdanaṁ.

72Ye cāpi nibbutā loke,
yathābhūtaṁ vipassisuṁ;
Te janā apisuṇātha,
mahantā vītasāradā.

73Hitaṁ devamanussānaṁ,
yaṁ namassanti gotamaṁ;
Vijjācaraṇasampannaṁ,
mahantaṁ vītasāradaṁ.

74Yato uggacchati sūriyo,
ādicco maṇḍalī mahā;
Yassa cuggacchamānassa,
saṁvarīpi nirujjhati;
Yassa cuggate sūriye,
"divaso"ti pavuccati.

75Rahadopi tattha gambhīro,
samuddo saritodako;
Evaṁ taṁ tattha jānanti,
"samuddo saritodako".

76Ito "sā purimā disā",
iti naṁ ācikkhatī jano;
Yaṁ disaṁ abhipāleti,
mahārājā yasassi so.

77Gandhabbānaṁ adhipati,
" dhataraṭṭho"ti nāmaso;
Ramatī naccagītehi,
gandhabbehi purakkhato.

78Puttāpi tassa bahavo,
ekanāmāti me sutaṁ;
Asīti dasa eko ca,
indanāmā mahabbalā.

79Te cāpi buddhaṁ disvāna,
buddhaṁ ādiccabandhunaṁ;
Dūratova namassanti,
mahantaṁ vītasāradaṁ.

80Namo te purisājañña,
namo te purisuttama;
Kusalena samekkhasi,
amanussāpi taṁ vandanti;
Sutaṁ netaṁ abhiṇhaso,
tasmā evaṁ vademase.

81"Jinaṁ vandatha gotamaṁ,
jinaṁ vandāma gotamaṁ;
Vijjācaraṇasampannaṁ,
buddhaṁ vandāma gotamaṁ".

82Yena petā pavuccanti,
pisuṇā piṭṭhimaṁsikā;
Pāṇātipātino luddā,
corā nekatikā janā.

83Ito "sā dakkhiṇā disā",
iti naṁ ācikkhatī jano;
Yaṁ disaṁ abhipāleti,
mahārājā yasassi so.

84Kumbhaṇḍānaṁ adhipati,
" virūḷho" iti nāmaso;
Ramatī naccagītehi,
kumbhaṇḍehi purakkhato.

85Puttāpi tassa bahavo,
ekanāmāti me sutaṁ;
Asīti dasa eko ca,
indanāmā mahabbalā.

86Te cāpi buddhaṁ disvāna,
buddhaṁ ādiccabandhunaṁ;
Dūratova namassanti,
mahantaṁ vītasāradaṁ.

87Namo te purisājañña,
namo te purisuttama;
Kusalena samekkhasi,
amanussāpi taṁ vandanti;
Sutaṁ netaṁ abhiṇhaso,
tasmā evaṁ vademase.

88"Jinaṁ vandatha gotamaṁ,
jinaṁ vandāma gotamaṁ;
Vijjācaraṇasampannaṁ,
buddhaṁ vandāma gotamaṁ".

89Yattha coggacchati sūriyo,
ādicco maṇḍalī mahā;
Yassa coggacchamānassa,
divasopi nirujjhati;
Yassa coggate sūriye,
"saṁvarī"ti pavuccati.

90Rahadopi tattha gambhīro,
samuddo saritodako;
Evaṁ taṁ tattha jānanti,
samuddo saritodako.

91Ito "sā pacchimā disā",
iti naṁ ācikkhatī jano;
Yaṁ disaṁ abhipāleti,
mahārājā yasassi so.

92Nāgānañca adhipati,
" virūpakkho"ti nāmaso;
Ramatī naccagītehi,
nāgeheva purakkhato.

93Puttāpi tassa bahavo,
ekanāmāti me sutaṁ;
Asīti dasa eko ca,
indanāmā mahabbalā.

94Te cāpi buddhaṁ disvāna,
buddhaṁ ādiccabandhunaṁ;
Dūratova namassanti,
mahantaṁ vītasāradaṁ.

95Namo te purisājañña,
namo te purisuttama;
Kusalena samekkhasi,
amanussāpi taṁ vandanti;
Sutaṁ netaṁ abhiṇhaso,
tasmā evaṁ vademase.

96"Jinaṁ vandatha gotamaṁ,
jinaṁ vandāma gotamaṁ;
Vijjācaraṇasampannaṁ,
buddhaṁ vandāma gotamaṁ".

97Yena uttarakuruvho,
mahāneru sudassano;
Manussā tattha jāyanti,
amamā apariggahā.

98Na te bījaṁ pavapanti,
nāpi nīyanti naṅgalā;
Akaṭṭhapākimaṁ sāliṁ,
paribhuñjanti mānusā.

99Akaṇaṁ athusaṁ suddhaṁ,
sugandhaṁ taṇḍulapphalaṁ;
Tuṇḍikīre pacitvāna,
tato bhuñjanti bhojanaṁ.

100Gāviṁ ekakhuraṁ katvā,
anuyanti disodisaṁ;
Pasuṁ ekakhuraṁ katvā,
anuyanti disodisaṁ.

101Itthiṁ vā vāhanaṁ katvā,
anuyanti disodisaṁ;
Purisaṁ vāhanaṁ katvā,
anuyanti disodisaṁ.

102Kumāriṁ vāhanaṁ katvā,
anuyanti disodisaṁ;
Kumāraṁ vāhanaṁ katvā,
anuyanti disodisaṁ.

103Te yāne abhiruhitvā,
Sabbā disā anupariyāyanti;
Pacārā tassa rājino.

104Hatthiyānaṁ assayānaṁ,
dibbaṁ yānaṁ upaṭṭhitaṁ;
Pāsādā sivikā ceva,
mahārājassa yasassino.

105Tassa ca nagarā ahu,
Antalikkhe sumāpitā;
Āṭānāṭā kusināṭā parakusināṭā,
Nāṭasuriyā parakusiṭanāṭā.

106Uttarena kasivanto,
Janoghamaparena ca;
Navanavutiyo ambaraambaravatiyo,
Āḷakamandā nāma rājadhānī.

107Kuverassa kho pana mārisa,
Mahārājassa visāṇā nāma rājadhānī;
Tasmā kuvero mahārājā,
"Vessavaṇo"ti pavuccati.

108Paccesanto pakāsenti,
Tatolā tattalā tatotalā;
Ojasi tejasi tatojasī,
Sūro rājā ariṭṭho nemi.

109Rahadopi tattha dharaṇī nāma,
Yato meghā pavassanti;
Vassā yato patāyanti,
Sabhāpi tattha sālavatī nāma.

110Yattha yakkhā payirupāsanti,
Tattha niccaphalā rukkhā;
Nānā dijagaṇā yutā,
Mayūrakoñcābhirudā;
Kokilādīhi vagguhi.

111Jīvañjīvakasaddettha,
atho oṭṭhavacittakā;
Kukkuṭakā kuḷīrakā,
vane pokkharasātakā.

112Sukasāḷika saddettha,
daṇḍamāṇavakāni ca;
Sobhati sabbakālaṁ sā,
kuveranaḷinī sadā.

113Ito "sā uttarā disā",
iti naṁ ācikkhatī jano;
Yaṁ disaṁ abhipāleti,
mahārājā yasassi so.

114Yakkhānañca adhipati,
" kuvero" iti nāmaso;
Ramatī naccagītehi,
yakkheheva purakkhato.

115Puttāpi tassa bahavo,
ekanāmāti me sutaṁ;
Asīti dasa eko ca,
indanāmā mahabbalā.

116Te cāpi buddhaṁ disvāna,
buddhaṁ ādiccabandhunaṁ;
Dūratova namassanti,
mahantaṁ vītasāradaṁ.

117Namo te purisājañña,
namo te purisuttama;
Kusalena samekkhasi,
amanussāpi taṁ vandanti;
Sutaṁ netaṁ abhiṇhaso,
tasmā evaṁ vademase.

118"Jinaṁ vandatha gotamaṁ,
jinaṁ vandāma gotamaṁ;
Vijjācaraṇasampannaṁ,
buddhaṁ vandāma gotaman"ti.

122Indo somo varuṇo ca,
bhāradvājo pajāpati;
Candano kāmaseṭṭho ca,
kinnughaṇḍu nighaṇḍu ca.

123Panādo opamañño ca,
devasūto ca mātali;
Cittaseno ca gandhabbo,
naḷo rājā janesabho.

124Sātāgiro hemavato,
puṇṇako karatiyo guḷo;
Sivako mucalindo ca,
vessāmitto yugandharo.

125Gopālo supparodho ca,
Hiri netti ca mandiyo;
Pañcālacaṇḍo āḷavako,
Pajjunno sumano sumukho;
Dadhimukho maṇi māṇivaro dīgho,
Atho serīsako saha.