Sikhi [Buddha], Supreme Stupa,
was the Kinsman of the World then.
I was journeying in a dark
forest, a barren wilderness. (1) 
After exiting the forest,
I saw the [Buddha’s] lion throne.2
Confidently pressing my hands,
I praised the Leader of the World. (2) 
Throughout the entire day3 I praised
the Buddha, the World’s Chief Leader.
Happy, [and] with a happy heart,
I uttered this speech at that time: (3) 
“Praise to you, O Well-Bred Person!4
Praise to you, Ultimate Person!
You’re the Omniscient, Great Hero,
the World’s Best, the Bull among Men.” (4) 
After praising Sikhi [like that],
after saluting [his] throne [there],
led away by other concerns,5
I departed facing north. (5) 
In the thirty-one aeons since
I praised the Best Debater [then,]
I’ve come to know no bad rebirth:
that’s the fruit of singing praises. (6) 
In the twenty-seventh aeon
ago were seven Atulyas,6
wheel-turning monarchs with great strength,
possessors of the seven gems. (7) 
The four analytical modes,
and these eight deliverances,
six special knowledges mastered,
[I have] done what the Buddha taught! (8) 
Thus indeed Venerable Āsanatthavika Thera spoke these verses.
The legend of Āsanatthavika Thera is finished.
it is also possible to read “Lion Throne” (metaphorically, Seat of Power) as a Buddha-epithet, though given the tangibility of the object — known in royal courts and religious sites throughout South Asia, anyway — I am inclined to read it (as does BJTS gloss) as referring to an actual throne or chair (āsana). Cty (p. 477) acknowledges both possibilities without resolving the issue.↩
divasabhāgaŋ, lit., “during the daytime [part of the day, as opposed to the nighttime part of it]”↩
purisājañña, RD “steed of man,” in the voc. Contracted form of ājāniya/ājānīya, “almost exclusively used to donate a thoroughbred horse”↩
nimitta-karaṇena = nimittagāhiŋ, lit., “because of outward signs” “following external desires”↩
“Incomparable” or “Without Equal”↩