Namo tassa bhagavato arahato sammāsambuddhassa

Homage to that Blessed One, the Arahant, the Perfectly Enlightened One.

Khuddakanikāye

In the Khuddaka Nikāya

Jātaka-aṭṭhakathā

The Commentary on the Jātaka

Catuttho bhāgo

The fourth part.

10. Dasakanipāto

10. The Book of the Tens

[439] 1. Catudvārajātakavaṇṇanā

[439] 1. The Commentary on the Four-Gated Jātaka

Catudvāramidaṃ [Pg.1] nagaranti idaṃ satthā jetavane viharanto ekaṃ dubbacabhikkhuṃ ārabbha kathesi. Paccuppannavatthu navakanipātassa paṭhamajātake vitthāritameva. Idha pana satthā taṃ bhikkhuṃ ‘‘saccaṃ kira tvaṃ bhikkhu dubbaco’’ti pucchitvā ‘‘saccaṃ, bhante’’ti vutte ‘‘pubbepi tvaṃ bhikkhu dubbacatāya paṇḍitānaṃ vacanaṃ akatvā khuracakkaṃ āpādesī’’ti vatvā atītaṃ āhari.

This city has four gates—thus the Teacher spoke while dwelling at Jetavana, concerning a certain difficult-to-discipline monk. The present story has been fully told in the first Jātaka of the ninth book. Here, however, the Teacher asked that monk, “Is it true, monk, that you are difficult to discipline?” When the monk replied, “Yes, venerable sir,” the Teacher said, “Monk, in the past too, due to your obstinacy, you disregarded the words of the wise and encountered the razor-wheel.” Then he related a past story.

Atīte kassapadasabalassa kāle bārāṇasiyaṃ asītikoṭivibhavassa seṭṭhino eko putto mittavindako nāma ahosi. Tassa mātāpitaro sotāpannā ahesuṃ, so pana dussīlo assaddho. Atha naṃ aparabhāge pitari kālakate mātā kuṭumbaṃ vicārentī āha – ‘‘tāta, tayā dullabhaṃ manussattaṃ laddhaṃ, dānaṃ dehi, sīlaṃ rakkhāhi, uposathakammaṃ karohi, dhammaṃ suṇāhī’’ti. Amma, na mayhaṃ dānādīhi attho, mā maṃ kiñci avacuttha, ahaṃ yathākammaṃ gamissāmīti. Evaṃ vadantampi naṃ ekadivasaṃ [Pg.2] puṇṇamuposathadivase mātā āha – ‘‘tāta, ajja abhilakkhito mahāuposathadivaso, ajja uposathaṃ samādiyitvā vihāraṃ gantvā sabbarattiṃ dhammaṃ sutvā ehi, ahaṃ te sahassaṃ dassāmī’’ti. So ‘‘sādhū’’ti dhanalobhena uposathaṃ samādiyitvā bhuttapātarāso vihāraṃ gantvā divasaṃ vītināmetvā rattiṃ yathā ekampi dhammapadaṃ kaṇṇaṃ na paharati, tathā ekasmiṃ padese nipajjitvā niddaṃ okkamitvā punadivase pātova mukhaṃ dhovitvā gehaṃ gantvā nisīdi.

In the past, during the time of Kassapa, the Buddha, in the city of Bārāṇasī, there lived a merchant with eighty crores of riches. He had one son named Mittavindaka. His parents were stream-enterers, but he himself was immoral and faithless. Later, when his father had passed away, his mother, managing the household, said to him, “Dear son, you have obtained this rare human birth. Give alms, observe moral precepts, keep the Uposatha, and listen to the Dhamma.” But he replied, “Mother, I have no need for almsgiving and such. Do not tell me anything. I will go as my deeds lead me.” Even as he spoke thus, one day on the full-moon Uposatha day, his mother said to him, “Dear son, today is a marked, great Uposatha day. Observe the Uposatha, go to the monastery, listen to the Dhamma all night, and come back. I will give you a thousand coins.” Greedy for money, he agreed, observed the Uposatha, ate his morning meal, and went to the monastery. After spending the day there, at night, without letting even a single verse of Dhamma strike his ear, he lay down in a place, fell asleep, and the next morning, after washing his face, returned home and sat down.

Mātā panassa ‘‘ajja me putto dhammaṃ sutvā pātova dhammakathikattheraṃ ādāya āgamissatī’’ti yāguṃ khādanīyaṃ bhojanīyaṃ paṭiyādetvā āsanaṃ paññapetvā tassāgamanaṃ paṭimānentī taṃ ekakaṃ āgataṃ disvā ‘‘tāta, dhammakathiko kena na ānīto’’ti vatvā ‘‘na mayhaṃ dhammakathikena attho’’ti vutte ‘‘tena hi yāguṃ pivā’’ti āha. So ‘‘tumhehi mayhaṃ sahassaṃ paṭissutaṃ, taṃ tāva me detha, pacchā pivissāmī’’ti āha. ‘‘Piva, tāta, pacchā dassāmī’’ti. ‘‘Gahetvāva pivissāmī’’ti. Athassa mātā sahassabhaṇḍikaṃ purato ṭhapesi. So yāguṃ pivitvā sahassabhaṇḍikaṃ gahetvā vohāraṃ karonto na cirasseva vīsasatasahassaṃ uppādesi. Athassa etadahosi – ‘‘nāvaṃ upaṭṭhapetvā vohāraṃ karissāmī’’ti. So nāvaṃ upaṭṭhapetvā ‘‘amma, ahaṃ nāvāya vohāraṃ karissāmī’’ti āha. Atha naṃ mātā ‘‘tvaṃ tāta, ekaputtako, imasmiṃ ghare dhanampi bahu, samuddo anekādīnavo, mā gamī’’ti nivāresi. So ‘‘ahaṃ gamissāmeva, na sakkā maṃ nivāretu’’nti vatvā ‘‘ahaṃ taṃ, tāta, vāressāmī’’ti mātarā hatthe gahito hatthaṃ vissajjāpetvā mātaraṃ paharitvā pātetvā antaraṃ katvā gantvā nāvāya samuddaṃ pakkhandi.

Meanwhile, his mother, thinking, "Today my son will return early after listening to the Dhamma, bringing the elder who teaches the Dhamma," prepared rice porridge, hard food, and soft food, set out a seat, and awaited his arrival. Seeing him return alone, she said, "Dear, why wasn’t the Dhamma teacher brought?" When he replied, "I have no need for a Dhamma teacher," she said, "Then drink the porridge." He said, "You promised me a thousand, so first give me that, and then I’ll drink." "Drink first, dear, and then I’ll give it," she replied. "I’ll drink only after receiving it," he insisted. Then his mother placed a bag of a thousand coins before him. After drinking the porridge, he took the bag of a thousand coins and began trading. Before long, he had amassed twenty hundred thousand. Then he thought, "I’ll set up a boat and trade." After arranging a boat, he told his mother, "Mother, I’ll trade by boat." His mother tried to dissuade him, saying, "Dear, you’re my only son. There’s plenty of wealth in this house, and the ocean is full of many dangers—don’t go!" But he replied, "I will go—you can’t stop me." When she said, "Then I’ll restrain you, dear," and grabbed his hand, he shook her hand off, struck her, knocked her down, stepped over her, and went to the boat. He then plunged into the ocean.

Nāvā sattame divase mittavindakaṃ nissāya samuddapiṭṭhe niccalā aṭṭhāsi. Kāḷakaṇṇisalākā kariyamānā mittavindakasseva hatthe tikkhattuṃ pati. Athassa uḷumpaṃ datvā ‘‘imaṃ ekaṃ nissāya bahū mā nassantū’’ti taṃ samuddapiṭṭhe khipiṃsu. Tāvadeva nāvā javena mahāsamuddaṃ pakkhandi. Sopi uḷumpe nipajjitvā ekaṃ dīpakaṃ pāpuṇi. Tattha phalikavimāne catasso vemānikapetiyo addasa. Tā sattāhaṃ dukkhaṃ anubhavanti, sattāhaṃ sukhaṃ[Pg.3]. So tāhi saddhiṃ sattāhaṃ dibbasampattiṃ anubhavi. Atha naṃ tā dukkhānubhavanatthāya gacchamānā ‘‘sāmi, mayaṃ sattame divase āgamissāma, yāva mayaṃ āgacchāma, tāva anukkaṇṭhamāno idheva vasā’’ti vatvā agamaṃsu. So taṇhāvasiko hutvā tasmiṃyeva phalake nipajjitvā puna samuddapiṭṭhena gacchanto aparaṃ dīpakaṃ patvā tattha rajatavimāne aṭṭha vemānikapetiyo disvā eteneva upāyena aparasmiṃ dīpake maṇivimāne soḷasa, aparasmiṃ dīpake kanakavimāne dvattiṃsa vemānikapetiyo disvā tāhi saddhiṃ dibbasampattiṃ anubhavitvā tāsampi dukkhaṃ anubhavituṃ gatakāle puna samuddapiṭṭhena gacchanto ekaṃ pākāraparikkhittaṃ catudvāraṃ nagaraṃ addasa. Ussadanirayo kiresa, bahūnaṃ nerayikasattānaṃ kammakaraṇānubhavanaṭṭhānaṃ mittavindakassa alaṅkatapaṭiyattanagaraṃ viya hutvā upaṭṭhāsi.

On the seventh day, the ship, due to Mittavindaka, stood motionless on the ocean's surface. The unlucky lot, being cast, fell into Mittavindaka’s hand three times. Then, giving him a raft, they said, "Let not the many perish on account of this one," and threw him onto the ocean's surface. Immediately, the ship swiftly plunged into the great ocean. He, lying on the raft, reached a small island. There, he saw four celestial nymphs in a crystal palace. They experience suffering for seven days and pleasure for seven days. He enjoyed divine bliss with them for seven days. Then, when they were leaving to experience suffering, they said, "Master, we will return on the seventh day. Until we come, stay here without being anxious," and departed. Driven by craving, he lay on that same raft and, traveling again on the ocean's surface, reached another small island. There, he saw eight celestial nymphs in a silver palace. By the same means, on another island, he saw sixteen nymphs in a jeweled palace, and on yet another island, thirty-two nymphs in a golden palace. After enjoying divine bliss with them, when they left to experience suffering, he again traveled on the ocean's surface and saw a city surrounded by ramparts with four gates. This, it seems, was the Ussada Hell, appearing like a decorated and prepared city for Mittavindaka, a place for many hellish beings to experience the result of their deeds.

So ‘‘imaṃ nagaraṃ pavisitvā rājā bhavissāmī’’ti cintetvā khuracakkaṃ ukkhipitvā sīse paccamānaṃ nerayikasattaṃ addasa. Athassa taṃ tassa sīse khuracakkaṃ padumaṃ viya hutvā upaṭṭhāsi. Ure pañcaṅgikabandhanaṃ uracchadapasādhanaṃ hutvā sīsato galantaṃ lohitaṃ lohitacandanavilepanaṃ viya hutvā paridevanasaddo madhurasaro gītasaddo viya hutvā upaṭṭhāsi. So tassa santikaṃ gantvā ‘‘bho purisa, ciraṃ tayā padumaṃ dhāritaṃ, dehi me eta’’nti āha. ‘‘Samma, nayidaṃ padumaṃ, khuracakkaṃ eta’’nti. ‘‘Tvaṃ mayhaṃ adātukāmatāya evaṃ vadasī’’ti. Nerayikasatto cintesi ‘‘mayhaṃ kammaṃ khīṇaṃ bhavissati, imināpi mayā viya mātaraṃ paharitvā āgatena bhavitabbaṃ, dassāmissa khuracakka’’nti. Atha naṃ ‘‘ehi bho, gaṇha ima’’nti vatvā khuracakkaṃ tassa sīse khipi, taṃ tassa matthakaṃ pisamānaṃ bhassi. Tasmiṃ khaṇe mittavindako tassa khuracakkabhāvaṃ ñatvā ‘‘tava khuracakkaṃ gaṇha, tava khuracakkaṃ gaṇhā’’ti vedanāppatto paridevi, itaro antaradhāyi. Tadā bodhisatto rukkhadevatā hutvā mahantena parivārena ussadacārikaṃ caramāno taṃ ṭhānaṃ pāpuṇi. Mittavindako taṃ oloketvā ‘‘sāmi devarāja, idaṃ maṃ cakkaṃ saṇhakaraṇiyaṃ viya tilāni pisamānaṃ otarati, kiṃ nu kho mayā pāpaṃ pakata’’nti pucchanto dve gāthā abhāsi –

Thinking, "Having entered this city, I will become king," he saw a hell-being with a razor-wheel burning on his head. Then that razor-wheel on his head appeared to him like a lotus. The five-point restraint on his chest became an ornament and a covering for his breast; the blood flowing from his head appeared like a red sandalwood ointment; and the sound of lamentation appeared like a sweet song. Approaching him, he said, "O man, you have held this lotus for a long time—give it to me." "Good man, this is not a lotus; it is a razor-wheel." "You say this only because you do not wish to give it to me." The hell-being thought, "My karma must be exhausted. He must have struck his mother and come here, just as I did. I will give him the razor-wheel." Then he said to him, "Come, friend, take this," and threw the razor-wheel onto his head. It crushed and shattered his skull. At that moment, Mittavindaka, realizing the nature of the razor-wheel, cried out in pain, "Take your razor-wheel, take your razor-wheel!" The other vanished. Then the Bodhisatta, having become a tree-deity, arrived at that place with a great retinue, wandering on an Ussada-tour. Mittavindako, seeing him, asked, "Lord, king of gods, this wheel falls upon me, crushing me like sesame seeds—what evil have I done?" And he spoke these two verses:

1.

1.

‘‘Catudvāramidaṃ [Pg.4] nagaraṃ, āyasaṃ daḷhapākāraṃ;

Oruddhapaṭiruddhosmi, kiṃ pāpaṃ pakataṃ mayā.

This city has four gates, an iron wall firmly built; I am confined and obstructed, what evil have I done?

2.

2.

‘‘Sabbe apihitā dvārā, oruddhosmi yathā dijo;

Kimādhikaraṇaṃ yakkha, cakkābhinihato aha’’nti.

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Tattha daḷhapākāranti thirapākāraṃ. ‘‘Daḷhatoraṇa’’ntipi pāṭho, thiradvāranti attho. Oruddhapaṭiruddhosmīti anto katvā samantā pākārena ruddho, palāyanaṭṭhānaṃ na paññāyati. Kiṃ pāpaṃ pakatanti kiṃ nu kho mayā pāpakammaṃ kataṃ. Apihitāti thakitā. Yathā dijoti pañjare pakkhitto sakuṇo viya. Kimādhikaraṇanti kiṃ kāraṇaṃ. Cakkābhinihatoti cakkena abhinihato.

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Athassa devarājā kāraṇaṃ kathetuṃ cha gāthā abhāsi –

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3.

3.

‘‘Laddhā satasahassāni, atirekāni vīsati;

Anukampakānaṃ ñātīnaṃ, vacanaṃ samma nākari.

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4.

4.

‘‘Laṅghiṃ samuddaṃ pakkhandi, sāgaraṃ appasiddhikaṃ;

Catubbhi aṭṭhajjhagamā, aṭṭhāhipi ca soḷasa.

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5.

5.

‘‘Soḷasāhi ca bāttiṃsa, aticchaṃ cakkamāsado;

Icchāhatassa posassa, cakkaṃ bhamati matthake.

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6.

6.

‘‘Uparivisālā duppūrā, icchā visaṭagāminī;

Ye ca taṃ anugijjhanti, te honti cakkadhārino.

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7.

7.

‘‘Bahubhaṇḍaṃ avahāya, maggaṃ appaṭivekkhiya;

Yesañcetaṃ asaṅkhātaṃ, te honti cakkadhārino.

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8.

8.

‘‘Kammaṃ samekkhe vipulañca bhogaṃ, icchaṃ na seveyya anatthasaṃhitaṃ;

Kareyya vākyaṃ anukampakānaṃ, taṃ tādisaṃ nātivatteyya cakka’’nti.

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Tattha laddhā satasahassāni, atirekāni vīsatīti tvaṃ uposathaṃ katvā mātu santikā sahassaṃ gahetvā vohāraṃ karonto satasahassāni [Pg.5] ca atirekāni vīsatisahassāni labhitvā. Nākarīti tena dhanena asantuṭṭho nāvāya samuddaṃ pavisanto samudde ādīnavañca kathetvā mātuyā vāriyamānopi anukampakānaṃ ñātīnaṃ vacanaṃ na karosi, sotāpannaṃ mātaraṃ paharitvā antaraṃ katvā nikkhantoyevāsīti dīpeti.

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Laṅghinti nāvaṃ ullaṅghanasamatthaṃ. Pakkhandīti pakkhandosi. Appasiddhikanti mandasiddhiṃ vināsabahulaṃ. Catubbhi aṭṭhāti atha naṃ nissāya ṭhitāya nāvāya phalakaṃ datvā samudde khittopi tvaṃ mātaraṃ nissāya ekadivasaṃ katassa uposathakammassa nissandena phalikavimāne catasso itthiyo labhitvā tato rajatavimāne aṭṭha, maṇivimāne soḷasa, kanakavimāne dvattiṃsa adhigatosīti. Aticchaṃ cakkamāsadoti atha tvaṃ yathāladdhena asantuṭṭho ‘‘atra uttaritaraṃ labhissāmī’’ti evaṃ laddhaṃ laddhaṃ atikkamanalobhasaṅkhātāya aticchāya samannāgatattā aticcho pāpapuggalo tassa uposathakammassa khīṇattā dvattiṃsa itthiyo atikkamitvā imaṃ petanagaraṃ āgantvā tassa mātupahāradānaakusalassa nissandena idaṃ khuracakkaṃ sampattosi. ‘‘Atriccha’’ntipi pāṭho, atra atra icchamānoti attho. ‘‘Atricchā’’tipi pāṭho, atricchāyāti attho. Bhamatīti tassa te icchāhatassa posassa idaṃ cakkaṃ matthakaṃ pisamānaṃ idāni kumbhakāracakkaṃ viya matthake bhamatīti attho.

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Ye ca taṃ anugijjhantīti taṇhā nāmesā gacchantī uparūpari visālā hoti, samuddo viya ca duppūrā, rūpādīsu tassa tassa icchanaicchāya visaṭagāminī, taṃ evarūpaṃ taṇhaṃ ye ca anugijjhanti giddhā gadhitā hutvā punappunaṃ allīyanti. Te honti cakkadhārinoti te evaṃ paccantā khuracakkaṃ dhārenti. Bahubhaṇḍanti mātāpitūnaṃ santakaṃ bahudhanaṃ ohāya. Magganti gantabbaṃ appasiddhikaṃ samuddamaggaṃ apaccavekkhitvā yathā tvaṃ paṭipanno, evameva aññesampi yesañcetaṃ asaṅkhātaṃ avīmaṃsitaṃ, te yathā tvaṃ tatheva taṇhāvasikā hutvā dhanaṃ pahāya gamanamaggaṃ anapekkhitvā paṭipannā cakkadhārino honti. Kammaṃ samekkheti tasmā paṇḍito puriso attanā kattabbakammaṃ ‘‘sadosaṃ nu kho, niddosa’’nti samekkheyya [Pg.6] paccavekkheyya. Vipulañca bhoganti attano dhammaladdhaṃ dhanarāsimpi samekkheyya. Nātivatteyyāti taṃ tādisaṃ puggalaṃ idaṃ cakkaṃ na ativatteyya nāvatthareyya. ‘‘Nātivattetī’’tipi pāṭho, nāvattharatīti attho.

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Taṃ sutvā mittavindako ‘‘iminā devaputtena mayā katakammaṃ tathato ñātaṃ, ayaṃ mayhaṃ paccanapamāṇampi jānissati, pucchāmi na’’nti cintetvā navamaṃ gāthamāha –

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9.

9.

‘‘Kīvaciraṃ nu me yakkha, cakkaṃ sirasi ṭhassati;

Kati vassasahassāni, taṃ me akkhāhi pucchito’’ti.

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Athassa kathento mahāsatto dasamaṃ gāthamāha –

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10.

10.

‘‘Atisaro paccasaro, mittavinda suṇohi me;

Cakkaṃ te sirasi māviddhaṃ, na taṃ jīvaṃ pamokkhasī’’ti.

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Tattha atisaroti atisarītipi atisaro, atisarissatītipi atisaro. Paccasaroti tasseva vevacanaṃ. Idaṃ vuttaṃ hoti – samma mittavindaka, suṇohi me vacanaṃ, tvañhi atidāruṇassa kammassa katattā atisaro, tassa pana na sakkā vassagaṇanāya vipāko paññāpetunti aparimāṇaṃ atimahantaṃ vipākadukkhaṃ sarissasi paṭipajjissasīti atisaro. Tena te ‘‘ettakāni vassasahassānī’’ti vattuṃ na sakkomi. Sirasimāviddhanti yaṃ pana te idaṃ cakkaṃ sirasmiṃ āviddhaṃ kumbhakāracakkamiva bhamati. Na taṃ jīvaṃ pamokkhasīti taṃ tvaṃ yāva te kammavipāko na khīyati, tāva jīvamāno na pamokkhasi, kammavipāke pana khīṇe idaṃ cakkaṃ pahāya yathākammaṃ gamissasīti.

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Idaṃ vatvā devaputto attano devaṭṭhānameva gato, itaropi mahādukkhaṃ paṭipajji.

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Satthā imaṃ dhammadesanaṃ āharitvā jātakaṃ samodhānesi – ‘‘tadā mittavindako ayaṃ dubbacabhikkhu ahosi, devarājā pana ahameva ahosi’’nti.

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Catudvārajātakavaṇṇanā paṭhamā.

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[440] 2. Kaṇhajātakavaṇṇanā

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Kaṇho [Pg.7] vatāyaṃ purisoti idaṃ satthā kapilavatthuṃ upanissāya nigrodhārāme viharanto sitapātukammaṃ ārabbha kathesi. Tadā kira satthā sāyanhasamaye nigrodhārāme bhikkhusaṅghaparivuto jaṅghavihāraṃ anucaṅkamamāno aññatarasmiṃ padese sitaṃ pātvākāsi. Ānandatthero ‘‘ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya, na ahetu tathāgatā sitaṃ pātukaronti, pucchissāmi tāvā’’ti añjaliṃ paggayha sitakāraṇaṃ pucchi. Athassa satthā ‘‘bhūtapubbaṃ, ānanda, kaṇho nāma isi ahosi, so imasmiṃ bhūmippadese vihāsi jhāyī jhānarato, tassa sīlatejena sakkassa bhavanaṃ kampī’’ti sitakāraṇaṃ vatvā tassa vatthuno apākaṭattā therena yācito atītaṃ āhari.

The Teacher, while residing in the Nigrodha Grove near Kapilavatthu, spoke this discourse beginning with the words, 'This man is dark indeed,' concerning the manifestation of a smile. At that time, it is said, the Teacher, surrounded by the community of monks, was walking up and down in the evening at the Nigrodha Grove when he manifested a smile at a certain spot. The Venerable Ānanda thought, 'What indeed is the reason, what is the cause for the manifestation of the Blessed One's smile? Tathāgatas do not manifest a smile without a cause. I shall ask him.' Raising his joined hands in salutation, he asked the reason for the smile. Then the Teacher said to him, 'Ānanda, formerly there was an ascetic named Kaṇha who lived in this very spot of ground, a meditator delighting in meditation. Through the power of his virtue, the abode of Sakka shook.' Having explained the reason for the smile, and because that matter was unclear, when requested by the Elder, he related the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bārāṇasiyaṃ ekena asītikoṭivibhavena aputtakena brāhmaṇena sīlaṃ samādiyitvā putte patthite bodhisatto tassa brāhmaṇiyā kucchimhi nibbatti. Kāḷavaṇṇattā panassa nāmaggahaṇadivase ‘‘kaṇhakumāro’’ti nāmaṃ akaṃsu. So soḷasavassakāle maṇipaṭimā viya sobhaggappatto hutvā pitarā sippuggahaṇatthāya pesito takkasilāyaṃ sabbasippāni uggahetvā paccāgacchi. Atha naṃ pitā anurūpena dārena saṃyojesi. So aparabhāge mātāpitūnaṃ accayena sabbissariyaṃ paṭipajji. Athekadivasaṃ ratanakoṭṭhāgārāni viloketvā varapallaṅkamajjhagato suvaṇṇapaṭṭaṃ āharāpetvā ‘‘ettakaṃ dhanaṃ asukena uppāditaṃ, ettakaṃ asukenā’’ti pubbañātīhi suvaṇṇapaṭṭe likhitāni akkharāni disvā cintesi ‘‘yehi imaṃ dhanaṃ uppāditaṃ, te na paññāyanti, dhanameva paññāyati, ekopi idaṃ dhanaṃ gahetvā gato nāma natthi, na kho pana sakkā dhanabhaṇḍikaṃ bandhitvā paralokaṃ gantuṃ. Pañcannaṃ verānaṃ sādhāraṇabhāvena hi asārassa dhanassa dānaṃ sāro, bahurogasādhāraṇabhāvena asārassa sarīrassa sīlavantesu abhivādanādikammaṃ sāro, aniccābhibhūtabhāvena asārassa [Pg.8] jīvitassa aniccādivasena vipassanāyogo sāro, tasmā asārehi bhogehi sāraggahaṇatthaṃ dānaṃ dassāmī’’ti.

In the past, when Brahmadatta was ruling in Benares, a childless Brahmin with eighty crores of wealth undertook the precepts and wished for a son. The Bodhisatta was conceived in the womb of that Brahmin’s wife. Due to his dark complexion, on the naming-ceremony day they named him 'Kaṇhakumāra.' At sixteen years of age, having attained a radiant beauty like a jeweled statue, he was sent by his father to Takkasilā to learn all the arts. After mastering all the arts, he returned. Then his father united him with a suitable wife. Later, after the passing of his parents, he took charge of the entire estate. One day, while inspecting the treasure houses and seated on a splendid couch, he had a golden tablet brought to him. Seeing the inscriptions written on the golden tablet by his ancestors—'So much wealth was produced by this one, so much by that one'—he reflected: 'Those by whom this wealth was produced are not to be seen; only the wealth is seen. Not a single one has taken this wealth and departed. Indeed, it is not possible to bind up a bundle of wealth and go to the next world. Since wealth, being essenceless, is common to the five enemies, its essence is giving. Since the body, being essenceless, is common to many diseases, its essence is the act of paying respect to the virtuous. And since life, being essenceless, is overcome by impermanence, its essence is the practice of insight meditation on impermanence and so forth. Therefore, to grasp the essence from these essenceless possessions, I shall give alms.'

So āsanā vuṭṭhāya rañño santikaṃ gantvā rājānaṃ āpucchitvā mahādānaṃ pavattesi. Yāva sattamā divasā dhanaṃ aparikkhīyamānaṃ disvā ‘‘kiṃ me dhanena, yāva maṃ jarā nābhibhavati, tāvadeva pabbajitvā abhiññā ca samāpattiyo ca nibbattetvā brahmalokaparāyaṇo bhavissāmī’’ti cintetvā gehe sabbadvārāni vivarāpetvā ‘‘dinnaṃ me, harantū’’ti asuciṃ viya jigucchanto vatthukāme pahāya mahājanassa rodantassa paridevantassa nagarā nikkhamitvā himavantapadesaṃ pavisitvā isipabbajjaṃ pabbajitvā attano vasanatthāya ramaṇīyaṃ bhūmibhāgaṃ olokento imaṃ ṭhānaṃ patvā ‘‘idha vasissāmī’’ti ekaṃ indavāruṇīrukkhaṃ gocaragāmaṃ adhiṭṭhāya tasseva rukkhassa mūle vihāsi. Gāmantasenāsanaṃ pahāya āraññiko ahosi, paṇṇasālaṃ akatvā rukkhamūliko ahosi, abbhokāsiko nesajjiko. Sace nipajjitukāmo, bhūmiyaṃyeva nipajjati, dantamūsaliko hutvā anaggipakkameva khādati, thusaparikkhittaṃ kiñci na khādati, ekadivasaṃ ekavārameva khādati, ekāsaniko ahosi. Khamāya pathavīāpatejavāyusamo hutvā ete ettake dhutaṅgaguṇe samādāya vattati, imasmiṃ kira jātake bodhisatto paramappiccho ahosi. So na cirasseva abhiññā ca samāpattiyo ca nibbattetvā jhānakīḷaṃ kīḷanto tattheva vasati, phalāphalatthampi aññattha na gacchati, rukkhassa phalitakāle phalaṃ khādati, pupphitakāle pupphaṃ khādati, sapattakāle pattāni khādati, nippattakāle papaṭikaṃ khādati. Evaṃ paramasantuṭṭho hutvā imasmiṃ ṭhāne ciraṃ vasati.

Rising from his seat, he went to the king, took his leave, and instituted a great giving of alms. Seeing that the wealth was not exhausted even by the seventh day, he thought, 'What is this wealth to me? Before old age overcomes me, I shall go forth, produce the higher knowledges and meditative attainments, and be destined for the Brahma-world.' Having all the doors of his house opened, he declared, 'It is given by me, let them take it!' Disgusted with sensual pleasures as if with filth, he abandoned them. As the great crowd of people wept and lamented, he departed from the city, entered the Himalayan region, and went forth into the ascetic life of a sage. Searching for a pleasant place to dwell, he arrived at this spot and thought, 'I will live here.' Resolving upon a single indavāruṇī tree as his alms-resort, he dwelled at the root of that very tree. Abandoning lodgings near a village, he became a forest-dweller. Not making a leaf-hut, he became a tree-root-dweller, an open-air-dweller, and one who maintains the sitting posture. If he wished to lie down, he lay upon the ground itself. He became one who used his teeth as a pestle, eating only what was uncooked by fire; he ate nothing covered with husks. He ate only once a day, and in a single session. In patience, he was like the earth, water, fire, and air. He undertook and observed these many ascetic qualities; for in this birth, it is said, the Bodhisatta was supremely desireless. Before long, he produced the higher knowledges and meditative attainments and dwelled there, delighting in the play of absorption. He did not go elsewhere even for fruits and roots. When the tree bore fruit, he ate the fruit; when it flowered, he ate the flowers; when it had leaves, he ate the leaves; and when it was without leaves, he ate the bark. Thus, being supremely content, he dwelled in that place for a long time.

So ekadivasaṃ pubbaṇhasamaye tassa rukkhassa pakkāni phalāni gaṇhi, gaṇhanto pana loluppacārena uṭṭhāya aññasmiṃ padese na gaṇhāti, yathānisinnova hatthaṃ pasāretvā hatthappasāraṇaṭṭhāne ṭhitāni phalāni saṃharati, tesupi manāpāmanāpaṃ avicinitvā sampattasampattameva gaṇhāti. Evaṃ paramasantuṭṭhassa tassa sīlatejena sakkassa paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. Taṃ kira sakkassa āyukkhayena vā uṇhaṃ hoti puññakkhayena [Pg.9] vā, aññasmiṃ vā mahānubhāvasatte taṃ ṭhānaṃ patthente, dhammikānaṃ vā mahiddhikasamaṇabrāhmaṇānaṃ sīlatejena uṇhaṃ hoti. Sakko ‘‘ko nu kho maṃ ṭhānā cāvetukāmo’’ti āvajjetvā imasmiṃ padese vasantaṃ kaṇhaṃ isiṃ rukkhaphalāni uccinantaṃ disvā cintesi ‘‘ayaṃ isi ghoratapo paramajitindriyo, imaṃ dhammakathāya sīhanādaṃ nadāpetvā sukāraṇaṃ sutvā varena santappetvā imamassa rukkhaṃ dhuvaphalaṃ katvā āgamissāmī’’ti. So mahantenānubhāvena sīghaṃ otaritvā tasmiṃ rukkhamūle tassa piṭṭhipasse ṭhatvā ‘‘attano avaṇṇe kathite kujjhissati nu kho, no’’ti vīmaṃsanto paṭhamaṃ gāthamāha –

One day, in the early morning, he gathered the ripe fruits from that tree. While gathering them, however, he did not, out of greed, get up and gather them from another spot; but remaining seated as he was, he stretched out his hand and collected the fruits that were within his reach. Among those, he did not discriminate between the pleasant and the unpleasant, but took whatever he happened to get. Due to the supreme contentment of one such as this, the power of his virtue caused Sakka’s Paṇḍukambala stone seat to show signs of heat. It is said that this seat becomes hot either when Sakka’s lifespan is ending, or when his merit is exhausted, or when another being of great power aspires to that position, or through the power of the virtue of righteous ascetics and brahmins of great spiritual power. Sakka, thinking, 'Who now wishes to dislodge me from my position?' reflected and saw the sage Kaṇha dwelling in that place, gathering fruits from the tree. He thought, 'This sage is of severe austerity and has perfectly subdued his senses. I shall make him roar a lion's roar with a Dhamma talk, and having heard his excellent teaching, I will satisfy him with a boon, make this tree of his perpetually fruitful, and then return.' With his great power, he descended swiftly and stood at the foot of that tree behind the sage. To test him, wondering, 'Will he become angry if his faults are spoken of, or not?' he spoke the first verse:

11.

11.

‘‘Kaṇho vatāyaṃ puriso, kaṇhaṃ bhuñjati bhojanaṃ;

Kaṇhe bhūmipadesasmiṃ, na mayhaṃ manaso piyo’’ti.

Dark indeed is this person, dark is the food he eats; In a dark region he dwells, he is not pleasing to my mind.

Tattha kaṇhoti kāḷavaṇṇo. Bhojananti rukkhaphalabhojanaṃ.

Therein, 'dark' means of a dark complexion. 'Food' means the eating of the fruit of the tree.

Kaṇho isi sakkassa vacanaṃ sutvā ‘‘ko nu kho mayā saddhiṃ kathetī’’ti dibbacakkhunā upadhārento ‘‘sakko’’ti ñatvā anivattitvā anoloketvāva dutiyaṃ gāthamāha –

The sage Kaṇha, hearing Sakka's words, thought, 'Who is it that speaks with me?' Investigating with the divine eye, he knew it was Sakka. Without turning back or even looking around, he spoke the second verse:

12.

12.

‘‘Na kaṇho tacasā hoti, antosāro hi brāhmaṇo;

Yasmiṃ pāpāni kammāni, sa ve kaṇho sujampatī’’ti.

One is not dark by skin; a brahmin has his essence within. He in whom evil deeds are found, he is truly dark, O Sujampati.

Tattha tacasāti tacena kaṇho nāma na hotīti attho. Antosāroti abbhantare sīlasamādhipaññāvimuttivimuttiñāṇadassanasārehi samannāgato. Evarūpo hi bāhitapāpattā brāhmaṇo nāma hoti. Sa veti yasmiṃ pana pāpāni kammāni atthi, so yattha katthaci kule jātopi yena kenaci sarīravaṇṇena samannāgatopi kāḷakova.

Therein, 'by skin' means that one is not called dark because of one's skin. 'Having his essence within' means being endowed with the inner essences of virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. For one of such a nature, having cast out evil, is called a brahmin. But as for 'he is truly dark': whoever has evil deeds, no matter in what family he is born or with what bodily complexion he is endowed, he is a dark one indeed.

Evañca pana vatvā imesaṃ sattānaṃ kaṇhabhāvakarāni pāpakammāni ekavidhādibhedehi vitthāretvā sabbānipi tāni garahitvā sīlādayo guṇe pasaṃsitvā ākāse candaṃ uṭṭhāpento viya sakkassa dhammaṃ desesi. Sakko tassa dhammakathaṃ sutvā pamudito somanassajāto mahāsattaṃ varena nimantento tatiyaṃ gāthamāha –

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13.

13.

‘‘Etasmiṃ [Pg.10] te sulapite, patirūpe subhāsite;

Varaṃ brāhmaṇa te dammi, yaṃ kiñci manasicchasī’’ti.

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Tattha etasminti yaṃ idaṃ tayā sabbaññubuddhena viya sulapitaṃ, tasmiṃ sulapite tumhākameva anucchavikattā patirūpe subhāsite yaṃ kiñci manasā icchasi, sabbaṃ te yaṃ varaṃ icchitaṃ patthitaṃ, taṃ dammīti attho.

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Taṃ sutvā mahāsatto cintesi ‘‘ayaṃ kiṃ nu kho attano avaṇṇe kathite kujjhissati, noti maṃ vīmaṃsanto mayhaṃ chavivaṇṇañca bhojanañca vasanaṭṭhānañca garahitvā idāni mayhaṃ akuddhabhāvaṃ ñatvā pasannacitto varaṃ deti, maṃ kho panesa ‘sakkissariyabrahmissariyānaṃ atthāya brahmacariyaṃ caratī’tipi maññeyya, tatrassa nikkaṅkhabhāvatthaṃ mayhaṃ paresu kodho vā doso vā mā uppajjatu, parasampattiyaṃ lobho vā paresu sineho vā mā uppajjatu, majjhattova bhaveyyanti ime mayā cattāro vare gahetuṃ vaṭṭatī’’ti. So tassa nikkaṅkhabhāvatthāya cattāro vare gaṇhanto catutthaṃ gāthamāha –

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14.

14.

‘‘Varañce me ado sakka, sabbabhūtānamissara;

Sunikkodhaṃ suniddosaṃ, nillobhaṃ vuttimattano;

Nisnehamabhikaṅkhāmi, ete me caturo vare’’ti.

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Tattha varañce me ado sakkāti sace tvaṃ mayhaṃ varaṃ adāsi. Sunikkodhanti akujjhanavasena suṭṭhu nikkodhaṃ. Suniddosanti adussanavasena suṭṭhu niddosaṃ. Nillobhanti parasampattīsu nillobhaṃ. Vuttimattanoti evarūpaṃ attano vuttiṃ. Nisnehanti puttadhītādīsu vā saviññāṇakesu dhanadhaññādīsu vā aviññāṇakesu attano santakesupi nisnehaṃ apagatalobhaṃ. Abhikaṅkhāmīti evarūpaṃ imehi catūhaṅgehi samannāgataṃ attano vuttiṃ abhikaṅkhāmi. Ete me caturo vareti ete nikkodhādike caturo mayhaṃ vare dehīti.

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Kiṃ panesa na jānāti ‘‘yathā na sakkā sakkassa santike varaṃ gahetvā varena kodhādayo hanitu’’nti. No na jānāti, sakke kho pana varaṃ dente na gaṇhāmīti vacanaṃ na yuttanti tassa ca nikkaṅkhabhāvatthāya gaṇhi[Pg.11]. Tato sakko cintesi ‘‘kaṇhapaṇḍito varaṃ gaṇhanto ativiya anavajje vare gaṇhi, etesu varesu guṇadosaṃ etameva pucchissāmī’’ti. Atha naṃ pucchanto pañcamaṃ gāthamāha –

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15.

15.

‘‘Kiṃnu kodhe vā dose vā, lobhe snehe ca brāhmaṇa;

Ādīnavaṃ tvaṃ passasi, taṃ me akkhāhi pucchito’’ti.

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Tassattho – brāhmaṇa kiṃ nu kho tvaṃ kodhe dose lobhe snehe ca ādīnavaṃ passasi, taṃ tāva me pucchito akkhāhi, na hi mayaṃ ettha ādīnavaṃ jānāmāti.

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Atha naṃ mahāsatto ‘‘tena hi suṇāhī’’ti vatvā catasso gāthā abhāsi –

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16.

16.

‘‘Appo hutvā bahu hoti, vaḍḍhate so akhantijo;

Āsaṅgī bahupāyāso, tasmā kodhaṃ na rocaye.

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17.

17.

‘‘Duṭṭhassa pharusā vācā, parāmāso anantarā;

Tato pāṇi tato daṇḍo, satthassa paramā gati;

Doso kodhasamuṭṭhāno, tasmā dosaṃ na rocaye.

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18.

18.

‘‘Ālopasāhasākārā, nikatī vañcanāni ca;

Dissanti lobhadhammesu, tasmā lobhaṃ na rocaye.

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19.

19.

‘‘Snehasaṅgathitā ganthā, senti manomayā puthū;

Te bhusaṃ upatāpenti, tasmā snehaṃ na rocaye’’ti.

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Tattha akhantijoti so anadhivāsakajātikassa akhantito jāto kodho paṭhamaṃ paritto hutvā pacchā bahu hoti aparāparaṃ vaḍḍhati. Tassa vaḍḍhanabhāvo khantivādījātakena (jā. 1.4.49 ādayo) ceva cūḷadhammapālajātakena (jā. 1.5.44 ādayo) ca vaṇṇetabbo. Apica tissāmaccassapettha bhariyaṃ ādiṃ katvā sabbaṃ saparijanaṃ māretvā pacchā attano māritavatthu kathetabbaṃ. Āsaṅgīti āsaṅgakaraṇo. Yassa uppajjati, taṃ āsattaṃ laggitaṃ karoti, taṃ vatthuṃ vissajjetvā [Pg.12] gantuṃ na deti, nivattitvā akkosanādīni kāreti. Bahupāyāsoti bahunā kāyikacetasikadukkhasaṅkhātena upāyāsena kilamathena samannāgato. Kodhaṃ nissāya hi kodhavasena ariyādīsu katavītikkamā diṭṭhadhamme ceva samparāye ca vadhabandhavippaṭisārādīni ceva pañcavidhabandhanakammakaraṇādīni ca bahūni dukkhāni anubhavantīti kodho bahupāyāso nāma. Tasmāti yasmā esa evaṃ anekādīnavo, tasmā kodhaṃ na rocemi.

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Duṭṭhassāti kujjhanalakkhaṇena kodhena kujjhitvā aparabhāge dussanalakkhaṇena dosena duṭṭhassa paṭhamaṃ tāva ‘‘are, dāsa, pessā’’ti pharusavācā niccharati, vācāya anantarā ākaḍḍhanavikaḍḍhanavasena hatthaparāmāso, tato anantarā upakkamanavasena pāṇi pavattati, tato daṇḍo, daṇḍappahāre atikkamitvā pana ekatodhāraubhatodhārassa satthassa paramā gati, sabbapariyantā satthanipphatti hoti. Yadā hi satthena paraṃ jīvitā voropetvā pacchā teneva satthena attānaṃ jīvitā voropeti, tadā doso matthakappatto hoti. Doso kodhasamuṭṭhānoti yathā anambilaṃ takkaṃ vā kañjikaṃ vā pariṇāmavasena parivattitvā ambilaṃ hoti, taṃ ekajātikampi samānaṃ ambilaṃ anambilanti nānā vuccati, tathā pubbakāle kodho pariṇamitvā aparabhāge doso hoti. So akusalamūlattena ekajātikopi samāno kodho dosoti nānā vuccati. Yathā anambilato ambilaṃ, evaṃ sopi kodhato samuṭṭhātīti kodhasamuṭṭhāno. Tasmāti yasmā evaṃ anekādīnavo doso, tasmā dosampi na rocemi.

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Ālopasāhasākārāti divā divasseva gāmaṃ paharitvā vilumpanāni ca āvudhaṃ sarīre ṭhapetvā ‘‘idaṃ nāma me dehī’’ti sāhasākārā ca. Nikatī vañcanāni cāti patirūpakaṃ dassetvā parassa haraṇaṃ nikati nāma, sā asuvaṇṇameva ‘‘suvaṇṇa’’nti kūṭakahāpaṇaṃ ‘‘kahāpaṇo’’ti datvā parasantakaggahaṇe daṭṭhabbā. Paṭibhānavasena pana upāyakusalatāya parasantakaggahaṇaṃ vañcanaṃ nāma. Tassevaṃ pavatti daṭṭhabbā – eko kira ujujātiko gāmikapuriso araññato sasakaṃ ānetvā nadītīre ṭhapetvā nhāyituṃ otari. Atheko dhutto taṃ sasakaṃ sīse katvā nhāyituṃ otiṇṇo. Itaro uttaritvā sasakaṃ apassanto ito cito ca vilokesi. Tamenaṃ dhutto ‘‘kiṃ bho vilokesī’’ti vatvā ‘‘imasmiṃ me ṭhāne sasako ṭhapito, taṃ na passāmī’’ti vutte ‘‘andhabāla, tvaṃ na jānāsi, sasakā nāma nadītīre ṭhapitā palāyanti, passa ahaṃ attano sasakaṃ [Pg.13] sīse ṭhapetvāva nhāyāmī’’ti āha. So appaṭibhānatāya ‘‘evaṃ bhavissatī’’ti pakkāmi. Ekakahāpaṇena migapotakaṃ gahetvā puna taṃ datvā dvikahāpaṇagghanakassa migassa gahitavatthupettha kathetabbaṃ. Dissanti lobhadhammesūti sakka, ime ālopādayo pāpadhammā lobhasabhāvesu lobhābhibhūtesu sattesu dissanti. Na hi aluddhā evarūpāni kammāni karonti. Evaṃ lobho anekādīnavo, tasmā lobhampi na rocemi.

"Seizing by force" refers to attacking a village in broad daylight and plundering, as well as placing a weapon on someone's body and saying, "Give me this," which is an act of force. "Fraud and deception"—displaying something counterfeit and taking another's property is called fraud. This should be understood in cases such as presenting base metal as "gold" or giving counterfeit coins as "currency" to take another's possessions. Alternatively, taking another's property by means of ingenuity and skillful contrivance is called deception. Its occurrence should be understood as follows: Once, it is said, an honest villager brought a hare from the forest and placed it by the riverbank before going in to bathe. Meanwhile, a rogue took the hare, placed it on his head, and also went in to bathe. When the villager came out and did not see the hare, he looked around here and there. The rogue then said to him, "What are you looking for, friend?" When the villager replied, "I left a hare here, but I do not see it," the rogue said, "You blind fool, do you not know? Hares placed by the riverbank run away. See, I keep my hare on my head while bathing." Due to his lack of quick wit, the villager thought, "That must be the case," and left. Here, the story should be told of taking a young deer for one kahāpaṇa, then giving it back and taking a deer worth two kahāpaṇas. "These are seen among those prone to greed"—indeed, O Sakka, these wicked acts like seizing and deception are seen among beings whose nature is rooted in greed and who are dominated by greed. For the non-greedy do not commit such deeds. Thus, greed is fraught with manifold dangers. Therefore, I do not approve of greed either.

Snehasaṅgathitā ganthāti ārammaṇesu allīyanalakkhaṇena snehena saṅgathitā punappunaṃ uppādavasena ghaṭitā suttena pupphāni viya baddhā nānappakāresu ārammaṇesu pavattamānā abhijjhākāyaganthā. Senti manomayā puthūti te puthūsu ārammaṇesu uppannā suvaṇṇādīhi nibbattāni suvaṇṇādimayāni ābharaṇādīni viya manena nibbattattā manomayā abhijjhākāyaganthā tesu ārammaṇesu senti anusenti. Te bhusaṃ upatāpentīti te evaṃ anusayitā balavatāpaṃ janentā bhusaṃ upatāpenti atikilamenti. Tesaṃ pana bhusaṃ upatāpane ‘‘sallaviddhova ruppatī’’ti (su. ni. 773) gāthāya vatthu, ‘‘piyajātikā hi gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhutikā’’ (ma. ni. 2.353), ‘‘piyato jāyatī soko’’tiādīni (dha. pa. 212) suttāni ca āharitabbāni. Apica maṅgalabodhisattassa dārake datvā balavasokena hadayaṃ phali, vessantarabodhisattassa mahantaṃ domanassaṃ udapādi. Evaṃ pūritapāramīnaṃ mahāsattānaṃ pemaṃ upatāpaṃ karotiyeva. Ayaṃ snehe ādīnavo, tasmā snehampi na rocemīti.

"Bonds tied by affection" refers to the bodily bonds of covetousness, which, manifesting in various objects, are bound by affection characterized by clinging to objects, repeatedly arising and becoming firmly attached, like flowers strung together by a thread. "They lie manifold, mind-made." This means that the bodily bonds of covetousness, being mind-made because they are generated by the mind, arise in diverse objects. Like ornaments made of gold and so forth, which are produced from gold and so forth, these bonds lie and lie latent in those objects. "They torment severely." This means that these bonds, when thus deeply ingrained, generate strong torment and severely torment and cause extreme distress. Regarding their severe torment, the story relevant to the verse "Like one struck by a dart, he suffers" (Snp 773) should be recounted. Also, the suttas should be cited: "For a householder, sorrow, lamentation, pain, grief, and despair arise from what is dear" (MN 87), and "From affection arises sorrow" (Dhp 212), among others. Furthermore, after the Bodhisatta Maṅgala gave away his children, his heart broke from intense grief, and the Bodhisatta Vessantara experienced great sorrow. Even for great beings who have fulfilled the perfections, affection indeed causes torment. This is the danger of affection. Therefore, I do not approve of affection either.

Sakko pañhavissajjanaṃ sutvā ‘‘kaṇhapaṇḍita tayā ime pañhā buddhalīḷāya sādhukaṃ kathitā, ativiya tuṭṭhosmi te, aparampi varaṃ gaṇhāhī’’ti vatvā dasamaṃ gāthamāha –

Sakka, having heard the solution to the questions, said, "Wise Kaṇha, these questions have been well answered by you with the grace of a Buddha. I am exceedingly pleased with you. Take another boon," and spoke the tenth verse:

20.

20.

‘‘Etasmiṃ [Pg.14] te sulapite, patirūpe subhāsite;

Varaṃ brāhmaṇa te dammi, yaṃ kiñci manasicchasī’’ti.

"For this well-spoken, fitting, and well-expressed statement of yours, O Brahmin, I grant you a boon, whatever you wish in your mind."

Tato bodhisatto anantaragāthamāha –

Then the Bodhisatta spoke the following verse:

21.

21.

‘‘Varañce me ado sakka, sabbabhūtānamissara;

Araññe me viharato, niccaṃ ekavihārino;

Ābādhā mā uppajjeyyuṃ, antarāyakarā bhusā’’ti.

"If, O Sakka, lord of all beings, you should grant me a boon, While I dwell in the forest, ever living alone, May no severe, obstructive illnesses arise for me."

Tattha antarāyakarā bhusāti imassa me tapokammassa antarāyakarā.

Therein, "severe, obstructive" means obstructive to this ascetic practice of mine.

Taṃ sutvā sakko ‘‘kaṇhapaṇḍito varaṃ gaṇhanto na āmisasannissitaṃ gaṇhāti, tapokammanissitameva gaṇhātī’’ti cintetvā bhiyyosomattāya pasanno aparampi varaṃ dadamāno itaraṃ gāthamāha –

Hearing this, Sakka, thinking, "The wise Kaṇha, in choosing a boon, does not take one connected with sensual pleasure; he takes only what is connected with his ascetic practice," became even more pleased and, offering another boon, spoke the other verse:

22.

22.

‘‘Etasmiṃ te sulapite, patirūpe subhāsite;

Varaṃ brāhmaṇa te dammi, yaṃ kiñci manasicchasī’’ti.

"For this well-spoken, fitting, and well-expressed statement of yours, O Brahmin, I grant you a boon, whatever you wish in your mind."

Bodhisattopi varaggahaṇāpadesena tassa dhammaṃ desento osānagāthamāha –

The Bodhisatta, under the pretext of choosing a boon, teaching him the Dhamma, spoke the concluding verse:

23.

23.

‘‘Varañce me ado sakka, sabbabhūtānamissara;

Na mano vā sarīraṃ vā, maṃ-kate sakka kassaci;

Kadāci upahaññetha, etaṃ sakka varaṃ vare’’ti.

"If you would grant me a boon, O Sakka, lord of all beings, May the mind or body of any being never be harmed on my account. This, O Sakka, is the boon I choose."

Tattha mano vāti manodvāraṃ vā. Sarīraṃ vāti kāyadvāraṃ vā, vacīdvārampi etesaṃ gahaṇena gahitamevāti veditabbaṃ. Maṃ-kateti mama kāraṇā. Upahaññethāti upaghātaṃ āpajjeyya aparisuddhaṃ assa. Idaṃ vuttaṃ hoti – sakka devarāja, mama kāraṇā maṃ nissāya mama anatthakāmatāya kassaci sattassa kismiñci kāle idaṃ tividhampi kammadvāraṃ na upahaññetha, pāṇātipātādīhi dasahi akusalakammapathehi vimuttaṃ parisuddhameva bhaveyyāti.

Herein, "mind" means the mind-door. "Body" means the body-door, and it should be understood that the speech-door is also included by the taking of these. "On my account" means because of me. "May it be harmed" means may it come to harm, may it become impure. This is what is said: "O Sakka, king of the gods, may the threefold door of action of any being at any time never be harmed—whether because of me, on account of me, or due to a desire to harm me—may it be released and completely pure from the ten unwholesome paths of action, beginning with killing living beings."

Iti [Pg.15] mahāsatto chasupi ṭhānesu varaṃ gaṇhanto nekkhammanissitameva gaṇhi, jānāti cesa ‘‘sarīraṃ nāma byādhidhammaṃ, na taṃ sakkā sakkena abyādhidhammaṃ kātu’’nti. Sattānañhi tīsu dvāresu parisuddhabhāvo asakkāyattova, evaṃ santepi tassa dhammadesanatthaṃ ime vare gaṇhi. Sakkopi taṃ rukkhaṃ dhuvaphalaṃ katvā mahāsattaṃ vanditvā sirasi añjaliṃ patiṭṭhapetvā ‘‘arogā idheva vasathā’’ti vatvā sakaṭṭhānameva gato. Bodhisattopi aparihīnajjhāno brahmalokūpago ahosi.

Thus, the Great Being, in choosing a boon on six occasions, chose only that which was based on renunciation. And he knew: "The body is by nature subject to disease; it is not possible even for Sakka to make it free from disease." For the purity of beings in the three doors is indeed not dependent on Sakka. Even so, for the sake of teaching him the Dhamma, he chose these boons. Sakka, having made that tree bear fruit perpetually, paid homage to the Great Being, placed his joined hands on his head, and said, "May you dwell here free from disease," then returned to his own abode. The Bodhisatta, with undiminished jhāna, went to the Brahma world.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘ānanda, pubbe mayā nivutthabhūmippadeso ceso’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā sakko anuruddho ahosi, kaṇhapaṇḍito pana ahameva ahosi’’nti.

The Teacher, having delivered this Dhamma discourse, said, “Ānanda, this is a place where I formerly resided,” and made the connection for the Jātaka: “At that time, Sakka was Anuruddha, but the wise Kaṇha was I myself.”

Kaṇhajātakavaṇṇanā dutiyā.

The Commentary on the Kaṇha Jātaka is the second.

[441] 3. Catuposathikajātakavaṇṇanā

[441] 3. The Commentary on the Catuposathika Jātaka

24-38. Yo kopaneyyoti idaṃ catuposathikajātakaṃ puṇṇakajātake āvi bhavissati.

24–38. “One who is provoking”—this Catuposathika Jātaka will become clear in the Puṇṇaka Jātaka.

Catuposathikajātakavaṇṇanā tatiyā.

The Commentary on the Catuposathika Jātaka is the third.

[442] 4. Saṅkhajātakavaṇṇanā

[442] 4. The Commentary on the Saṅkha Jātaka

Bahussutoti idaṃ satthā jetavane viharanto sabbaparikkhāradānaṃ ārabbha kathesi. Sāvatthiyaṃ kireko upāsako tathāgatassa dhammadesanaṃ sutvā pasannacitto svātanāya nimantetvā attano gharadvāre maṇḍapaṃ kāretvā alaṅkaritvā punadivase tathāgatassa kālaṃ ārocāpesi. Satthā pañcasatabhikkhuparivāro tattha gantvā paññatte āsane nisīdi. Upāsako saputtadāro saparijano buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā puna svātanāyāti evaṃ sattāhaṃ nimantetvā mahādānaṃ pavattetvā sattame divase sabbaparikkhāraṃ adāsi. Taṃ pana dadamāno upāhanadānaṃ ussannaṃ katvā adāsi. Dasabalassa dinno upāhanasaṅghāṭo sahassagghanako [Pg.16] ahosi, dvinnaṃ aggasāvakānaṃ pañcasatagghanako, sesānaṃ pañcannaṃ bhikkhusatānaṃ satagghanako. Iti so sabbaparikkhāradānaṃ datvā attano parisāya saddhiṃ bhagavato santike nisīdi. Athassa satthā madhurena sarena anumodanaṃ karonto ‘‘upāsaka, uḷāraṃ te sabbaparikkhāradānaṃ, attamano hohi, pubbe anuppanne buddhe paccekabuddhassa ekaṃ upāhanasaṅghāṭaṃ datvā nāvāya bhinnāya appatiṭṭhe mahāsamuddepi upāhanadānanissandena patiṭṭhaṃ labhiṃsu, tvaṃ pana buddhappamukhassa bhikkhusaṅghassa sabbaparikkhāradānaṃ adāsi, tassa te upāhanadānassa phalaṃ kasmā na patiṭṭhā bhavissatī’’ti vatvā tena yācito atītaṃ āhari.

The Teacher, while dwelling at Jetavana, spoke this, beginning with 'Bahussuto,' concerning the gift of all requisites. In Sāvatthī, it is said, a certain lay devotee, having heard the Dhamma discourse of the Tathāgata, became devout in mind. He invited the Buddha for the next day, had a pavilion prepared and adorned at the entrance of his house, and on the following day had the time announced to the Tathāgata. The Teacher, accompanied by five hundred monks, went there and sat on the prepared seat. The lay devotee, together with his wife, children, and retinue, offered a great gift to the Sangha of monks headed by the Buddha. He then invited them again for the next day, and so for seven days he continued offering great gifts. On the seventh day, he gave all the requisites. While giving, he made the gift of sandals especially prominent. The pair of sandals given to the Ten-Powered One was worth a thousand, those given to the two chief disciples were worth five hundred each, and those for the remaining five hundred monks were worth one hundred each. Having thus given all the requisites, he sat down near the Blessed One with his assembly. Then the Teacher, with a sweet voice, expressed his appreciation, saying: “Lay devotee, your gift of all requisites is magnificent. Be joyful! In the past, when a Buddha had not arisen, some people gave a single pair of sandals to a Paccekabuddha. Later, when their ship was wrecked in the great ocean where there was no footing, they found a firm support through the result of that gift of sandals. But you have given the gift of all requisites to the Sangha of monks headed by the Buddha. Why, then, would the fruit of your gift of sandals not be a firm support for you?” Being requested by him, he related a story of the past.

Atīte ayaṃ bārāṇasī moḷinī nāma ahosi. Moḷininagare brahmadatte rajjaṃ kārente saṅkho nāma brāhmaṇo aḍḍho mahaddhano mahābhogo pahūtavittupakaraṇo pahūtadhanadhaññasuvaṇṇarajato catūsu nagaradvāresu nagaramajjhe nivesanadvāre cāti chasu ṭhānesu cha dānasālāyo kāretvā devasikaṃ chasatasahassāni vissajjento kapaṇaddhikānaṃ mahādānaṃ pavattesi. So ekadivasaṃ cintesi ‘‘ahaṃ gehe dhane khīṇe dātuṃ na sakkhissāmi, aparikkhīṇeyeva dhane nāvāya suvaṇṇabhūmiṃ gantvā dhanaṃ āharissāmī’’ti. So nāvaṃ bandhāpetvā bhaṇḍassa pūrāpetvā puttadāraṃ āmantetvā ‘‘yāvāhaṃ āgacchāmi, tāva me dānaṃ anupacchinditvā pavatteyyāthā’’ti vatvā dāsakammakaraparivuto chattaṃ ādāya upāhanaṃ āruyha majjhanhikasamaye paṭṭanagāmābhimukho pāyāsi. Tasmiṃ khaṇe gandhamādane eko paccekabuddho āvajjetvā taṃ dhanāharaṇatthāya gacchantaṃ disvā ‘‘mahāpuriso dhanaṃ āharituṃ gacchati, bhavissati nu kho assa samudde antarāyo, no’’ti āvajjetvā ‘‘bhavissatī’’ti ñatvā ‘‘esa maṃ disvā chattañca upāhanañca mayhaṃ datvā upāhanadānanissandena samudde bhinnāya nāvāya patiṭṭhaṃ labhissati, karissāmissa anuggaha’’nti ākāsenāgantvā tassāvidūre otaritvā caṇḍavātātape aṅgārasantharasadisaṃ uṇhavālukaṃ maddanto tassa abhimukho āgacchi.

In the past, this Bārāṇasī was named Moḷinī. While King Brahmadatta was ruling in the city of Moḷinī, there was a brahmin named Saṅkha, who was affluent, of great wealth, of great possessions, with abundant property and equipment, and abundant in wealth, grain, gold, and silver. He had six alms-halls built in six places—at the four city gates, in the city center, and at the entrance of his residence—and daily he distributed six hundred thousand, maintaining a great charity for the poor and needy. One day, he thought: 'When my wealth in the house is exhausted, I will not be able to give. Before the wealth is depleted, I should go by ship to Suvaṇṇabhūmi and bring back wealth.' He had a ship built, loaded it with goods, and addressed his wife and children, saying: 'Until I return, do not interrupt my charity; keep it going.' Then, surrounded by servants and workers, taking a parasol and putting on his sandals, he set out at midday towards the port town. At that moment, a Paccekabuddha on Gandhamādana, reflecting, saw him going to fetch wealth and considered: 'This great man is going to acquire wealth. Will there be any danger for him at sea, or not?' Knowing that there would be, he thought: 'Seeing me, he will give me his parasol and sandals. By the result of this gift of sandals, when his ship is wrecked at sea, he will find a firm support. I shall do him this favor.' Coming through the sky, he descended not far from him and, treading on hot sand like a bed of embers in the fierce wind and sun, he approached him.

So taṃ disvāva ‘‘puññakkhettaṃ me āgataṃ, ajja mayā ettha dānabījaṃ ropetuṃ vaṭṭatī’’ti tuṭṭhacitto vegena taṃ upasaṅkamitvā vanditvā ‘‘bhante, mayhaṃ anuggahatthāya thokaṃ maggā okkamma imaṃ rukkhamūlaṃ upasaṅkamathā’’ti vatvā [Pg.17] tasmiṃ rukkhamūlaṃ upasaṅkamante rukkhamūle vālukaṃ ussāpetvā uttarāsaṅgaṃ paññapetvā paccekabuddhaṃ nisīdāpetvā vanditvā vāsitaparissāvitena udakena pāde dhovitvā gandhatelena makkhetvā attano upāhanā omuñcitvā papphoṭetvā gandhatelena makkhetvā tassa pādesu paṭimuñcitvā ‘‘bhante, imā upāhanā āruyha chattaṃ matthake katvā gacchathā’’ti chattupāhanaṃ adāsi. So assa anuggahatthāya taṃ gahetvā pasādasaṃvaḍḍhanatthaṃ passantassevassa uppatitvā gandhamādanameva agamāsi. Bodhisattopi taṃ disvā ativiya pasannacitto paṭṭanaṃ gantvā nāvaṃ abhiruhi. Athassa mahāsamuddaṃ paṭipannassa sattame divase nāvā vivaraṃ adāsi, udakaṃ ussiñcituṃ nāsakkhiṃsu. Mahājano maraṇabhayabhīto attano attano devatā namassitvā mahāviravaṃ viravi. Mahāsatto ekaṃ upaṭṭhākaṃ gahetvā sakalasarīraṃ telena makkhetvā sappinā saddhiṃ sakkharacuṇṇaṃ yāvadatthaṃ khāditvā tampi khādāpetvā tena saddhiṃ kūpakayaṭṭhimatthakaṃ āruyha ‘‘imāya disāya amhākaṃ nagara’’nti disaṃ vavatthapetvā macchakacchapaparipanthato attānaṃ mocento tena saddhiṃ usabhamattaṃ atikkamitvā pati. Mahājano vināsaṃ pāpuṇi. Mahāsatto pana upaṭṭhākena saddhiṃ samuddaṃ tarituṃ ārabhi. Tassa tarantasseva sattamo divaso jāto. So tasmimpi kāle loṇodakena mukhaṃ vikkhāletvā uposathiko ahosiyeva.

Seeing him, he thought with a joyful heart: 'A field of merit has come to me. Today, it is fitting for me to plant a seed of generosity here.' Quickly approaching, he paid homage and said: 'Venerable sir, for my benefit, please step aside from the path a little and come to the foot of this tree.' When the Paccekabuddha reached the foot of the tree, he heaped up the sand there, spread out his upper robe, and seated the Paccekabuddha. Having paid homage, he washed the Paccekabuddha’s feet with perfumed and filtered water, anointed them with fragrant oil, removed his own sandals, dusted them off, anointed them with fragrant oil, and put them on the Paccekabuddha’s feet, saying: 'Venerable sir, please put on these sandals, place the parasol over your head, and go on your way.' Thus he gave him the parasol and sandals. The Paccekabuddha, for his benefit, accepted them. To increase his faith, while the Bodhisatta was watching, he rose into the air and went right to Gandhamādana. The Bodhisatta, seeing this, was exceedingly gladdened in heart and went to the port to board the ship. Then, on the seventh day after he had set out upon the great ocean, the ship sprang a leak. They were unable to bail out the water. The great crowd of people, terrified by the fear of death, paid homage to their respective deities and cried out with a great cry. The Great Being took one attendant, anointed his entire body with oil, ate his fill of ghee mixed with powdered sugar, and had the attendant eat as well. Then, together with him, he climbed to the top of the mast. Determining the direction of their city, and freeing himself from the danger of fish and turtles, he jumped with him, landing a bull's-length away. The great crowd of people perished. But the Great Being, together with his attendant, began to swim across the ocean. As he was swimming, the seventh day arrived. Even at that time, he rinsed his mouth with saltwater and observed the Uposatha.

Tadā pana catūhi lokapālehi maṇimekhalā nāma devadhītā ‘‘sace samudde nāvāya bhinnāya tisaraṇagatā vā sīlasampannā vā mātāpitupaṭṭhākā vā manussā dukkhappattā honti, te rakkheyyāsī’’ti samudde ārakkhaṇatthāya ṭhapitā hoti. Sā attano issariyena sattāhamanubhavitvā pamajjitvā sattame divase samuddaṃ olokentī sīlācārasaṃyuttaṃ saṅkhabrāhmaṇaṃ disvā ‘‘imassa sattamo divaso samudde patitassa, sace so marissati ativiya gārayhā me bhavissatī’’ti saṃviggamānahadayā hutvā ekaṃ suvaṇṇapātiṃ nānaggarasabhojanassa pūretvā vātavegena tattha gantvā tassa purato ākāse ṭhatvā ‘‘brāhmaṇa, tvaṃ sattāhaṃ nirāhāro, idaṃ dibbabhojanaṃ bhuñjā’’ti āha. So taṃ oloketvā ‘‘apanehi tava bhattaṃ, ahaṃ uposathiko’’ti āha. Athassa [Pg.18] upaṭṭhāko pacchato āgato devataṃ adisvā saddameva sutvā ‘‘ayaṃ brāhmaṇo pakatisukhumālo sattāhaṃ nirāhāratāya dukkhito maraṇabhayena vilapati maññe, assāsessāmi na’’nti cintetvā paṭhamaṃ gāthamāha –

At that time, a celestial maiden named Maṇimekhalā had been appointed by the four great kings to guard the ocean with the instruction: 'If, when a ship is wrecked at sea, humans who have gone for refuge to the Triple Gem, or are endowed with virtue, or are attendants to their parents, are afflicted with suffering, you should protect them.' Having enjoyed her own celestial dominion for seven days, she became negligent. On the seventh day, looking over the ocean, she saw the brahmin Saṅkha, who was endowed with virtue and good conduct, and thought: 'This is the seventh day since he fell into the ocean. If he dies, it will be highly blameworthy for me.' With an agitated heart, she filled a golden bowl with food of various excellent flavors, went there with the speed of the wind, stood in the air before him, and said: 'Brahmin, you have been without food for seven days. Eat this divine food.' He looked at her and said: 'Take away your food. I am observing the Uposatha.' Then his attendant, coming from behind, did not see the deity but only heard her voice. He thought: 'This brahmin is naturally delicate. Suffering from being without food for seven days, he is lamenting from fear of death, I suppose. I shall comfort him.' Thinking thus, he spoke the first verse:

39.

39.

‘‘Bahussuto sutadhammosi saṅkha, diṭṭhā tayā samaṇabrāhmaṇā ca;

Athakkhaṇe dassayase vilāpaṃ, añño nu ko te paṭimantako mayā’’ti.

“You are learned, O Saṅkha, you have heard the Dhamma, and you have seen ascetics and brahmins. Yet at this inopportune moment you show lamentation; who other than I is here to be your counselor?”

Tattha sutadhammosīti dhammopi tayā dhammikasamaṇabrāhmaṇānaṃ santike suto asi. Diṭṭhā tayāti tesaṃ paccaye dentena veyyāvaccaṃ karontena dhammikasamaṇabrāhmaṇā ca tayā diṭṭhā. Evaṃ akaronto hi passantopi te na passatiyeva. Athakkhaṇeti atha akkhaṇe sallapantassa kassaci abhāvena vacanassa anokāse. Dassayaseti ‘‘ahaṃ uposathiko’’ti vadanto vilāpaṃ dassesi. Paṭimantakoti mayā añño ko tava paṭimantako paṭivacanadāyako, kiṃkāraṇā evaṃ vippalapasīti?

Here, 'one who has heard the Dhamma' means that the Dhamma has been heard by you from righteous ascetics and brahmins. 'And ascetics and brahmins have been seen by you' means that righteous ascetics and brahmins have been seen by you as you gave them requisites and attended to them. For one who does not act thus, even seeing them, one does not truly see them. 'At the inopportune moment' refers to the absence of anyone conversing at that time, hence no opportunity for speech. 'You show' means that by saying 'I observe the Uposatha,' you showed your lamenting. 'Who is your responder?' means, 'Who other than me is your responder, your giver of a reply? For what reason do you speak so deliriously?'

So tassa vacanaṃ sutvā ‘‘imassa devatā na paññāyati maññe’’ti cintetvā ‘‘samma, nāhaṃ maraṇassa bhāyāmi, atthi pana me añño paṭimantako’’ti vatvā dutiyaṃ gāthamāha –

Having heard his words, he thought, 'I suppose this one does not perceive the deity,' and then said, 'Friend, I do not fear death, but I have another responder.' Then he spoke the second verse:

40.

40.

‘‘Subbhū subhā suppaṭimukkakambu, paggayha sovaṇṇamayāya pātiyā;

‘Bhuñjassu bhattaṃ’ iti maṃ vadeti, saddhāvittā, tamahaṃ noti brūmī’’ti.

“Of beautiful countenance, radiant, with a well-adorned neck, holding out a golden bowl, she says to me, ‘Eat this food.’ But, being faithful and content, I say ‘No.’”

Tattha subbhūti subhamukhā. Subhāti pāsādikā uttamarūpadharā. Suppaṭimukkakambūti paṭimukkasuvaṇṇālaṅkārā. Paggayhāti suvaṇṇapātiyā bhattaṃ gahetvā ukkhipitvā. Saddhāvittāti saddhā ceva tuṭṭhacittā ca. ‘‘Saddhaṃ citta’’ntipi pāṭho, tassattho saddhanti saddahantaṃ, cittanti tuṭṭhacittaṃ. Tamahaṃ [Pg.19] notīti tamahaṃ devataṃ uposathikattā paṭikkhipanto noti brūmi, na vippalapāmi sammāti.

Here, 'of beautiful countenance' means having a beautiful face. 'Radiant' means delightful, bearing the most excellent form. 'With a well-adorned neck' means adorned with golden ornaments. 'Holding out' means taking food in a golden bowl and lifting it up. 'Faithful and content' means both faithful and joyful in heart. 'Saddhaṃ cittaṃ' is also a reading; its meaning is: 'saddhaṃ' means believing, 'cittaṃ' means a joyful heart. 'But I say

Athassa so tatiyaṃ gāthamāha –

Then the other spoke this third verse to him:

41.

41.

‘‘Etādisaṃ brāhmaṇa disvāna yakkhaṃ, puccheyya poso sukhamāsisāno;

Uṭṭhehi naṃ pañjalikābhipuccha, devī nusi tvaṃ uda mānusī nū’’ti.

“Seeing such a yakkha, brahmin, a person desiring happiness would ask: ‘Rise, and with hands clasped in reverence, inquire of her: Are you a goddess or a human being?’”

Tattha sukhamāsisānoti etādisaṃ yakkhaṃ disvā attano sukhaṃ āsīsanto paṇḍito puriso ‘‘amhākaṃ sukhaṃ bhavissati, na bhavissatī’’ti puccheyya. Uṭṭhehīti udakato uṭṭhānākāraṃ dassento uṭṭhaha. Pañjalikābhipucchāti añjaliko hutvā abhipuccha. Uda mānusīti udāhu mahiddhikā mānusī tvanti.

Here, 'a person desiring happiness' means that a wise person, seeing such a yakkha and wishing for his own welfare, would ask, 'Will there be happiness for us or not?' 'Rise!' means 'Rise!' indicating the manner of rising from the water. 'With hands clasped in reverence, inquire' means becoming one with clasped hands, inquire. 'Or a human being?' means 'Or are you a human being of great power?'

Bodhisatto ‘‘yuttaṃ kathesī’’ti taṃ pucchanto catutthaṃ gāthamāha –

The Bodhisatta, thinking, ‘He speaks appropriately,’ asked her with the fourth verse:

42.

42.

‘‘Yaṃ tvaṃ sukhenābhisamekkhase maṃ, bhuñjassu bhattaṃ iti maṃ vadesi;

Pucchāmi taṃ nāri mahānubhāve, devī nusi tvaṃ uda mānusī nū’’ti.

“Because you look upon me happily and say to me, ‘Partake of this food,’ I ask you, O lady of great might: Are you a goddess or a human being?”

Tattha yaṃ tvanti yasmā tvaṃ sukhena maṃ abhisamekkhase, piyacakkhūhi olokesi. Pucchāmi tanti tena kāraṇena taṃ pucchāmi.

Here, 'Because you' means 'because you look upon me happily, you look with loving eyes.' 'I ask you' means 'for that reason I ask you.'

Tato devadhītā dve gāthā abhāsi –

Then the divine maiden spoke these two verses:

43.

43.

‘‘Devī ahaṃ saṅkha mahānubhāvā, idhāgatā sāgaravārimajjhe;

Anukampikā no ca paduṭṭhacittā, taveva atthāya idhāgatāsmi.

“I am a goddess, O Saṅkha, of great might, come here to the midst of the ocean’s waters. Compassionate and not with a corrupted mind, I have come here for your sake.

44.

44.

‘‘Idhannapānaṃ sayanāsanañca, yānāni nānāvividhāni saṅkha;

Sabbassa tyāhaṃ paṭipādayāmi, yaṃ kiñci tuyhaṃ manasābhipatthita’’nti.

“Here there is food and drink, beds and seats, and various kinds of vehicles, O Saṅkha. All of this I will provide for you, whatever is desired by your mind.”

Tattha [Pg.20] idhāti imasmiṃ mahāsamudde. Nānāvividhānīti bahūni ca anekappakārāni ca hatthiyānaassayānādīni atthi. Sabbassa tyāhanti tassa annapānādino sabbassa sāmikaṃ katvā taṃ te annapānādiṃ paṭipādayāmi dadāmi. Yaṃ kiñcīti aññampi yaṃ kiñci manasā icchitaṃ, taṃ sabbaṃ te dammīti.

Here, 'here' means in this great ocean. 'Various kinds' means many and of various kinds; there are elephant vehicles, horse vehicles, and so on. 'All of this I will provide for you' means making you the owner of all that food, drink, and so on, I will provide that food, drink, and so on to you; I give it. 'Whatever is desired by your mind' means whatever else is desired by your mind, I will give all that to you.

Taṃ sutvā mahāsatto ‘‘ayaṃ devadhītā samuddapiṭṭhe mayhaṃ ‘idañcidañca dammī’ti vadati, kiṃ nu kho esā mayā katena puññakammena dātukāmā, udāhu attano balena, pucchissāmi tāva na’’nti cintetvā pucchanto sattamaṃ gāthamāha –

Hearing this, the Great Being thought: 'This divine maiden, on the ocean’s surface, says to me, ‘I will give you this and that.’ Is she willing to give by means of merit done by me, or by her own power? I will ask her.' Thinking thus, he asked her with the seventh verse:

45.

45.

‘‘Yaṃ kiñci yiṭṭhañca hutañca mayhaṃ, sabbassa no issarā tvaṃ sugatte;

Sussoṇi subbhamu suvilaggamajjhe, kissa me kammassa ayaṃ vipāko’’ti.

“Whatever sacrifice or offering of mine, you are the master of it all, O beautiful one. O you with beautiful hips, beautiful eyebrows, and a very slender waist, of which deed of mine is this the result?”

Tattha yiṭṭhanti dānavasena yajitaṃ. Hutanti āhunapāhunavasena dinnaṃ. Sabbassa no issarā tvanti tassa amhākaṃ puññakammassa tvaṃ issarā, ‘‘imassa ayaṃ vipāko, imassa aya’’nti byākarituṃ samatthāti attho. Sussoṇīti sundaraūrulakkhaṇe. Subbhamūti sundarabhamuke. Suvilaggamajjheti suṭṭhuvilaggitatanumajjhe. Kissa meti mayā katakammesu katarakammassa ayaṃ vipāko, yenāhaṃ appatiṭṭhe samudde patiṭṭhaṃ labhāmīti.

Here, 'sacrifice' means that which has been sacrificed in the manner of a gift. 'Offering' means that which has been given in the manner of offerings and hospitality. 'You are the master of it all' means you are the master of that meritorious deed of ours, capable of declaring, 'This is the result of this, this is the result of that'; this is the meaning. 'O you with beautiful hips' refers to the characteristic of beautiful thighs. 'Beautiful eyebrows' means having beautiful eyebrows. 'A very slender waist' means a very slender middle. 'Of which deed of mine is this the result?' means, of the deeds done by me, of which deed is this the result, by which I gain a footing in the supportless ocean?

Taṃ sutvā devadhītā ‘‘ayaṃ brāhmaṇo ‘yaṃ tena kusalaṃ kataṃ, taṃ kammaṃ na jānātī’ti aññāya pucchati maññe, kathayissāmi dānissā’’ti taṃ kathentī aṭṭhamaṃ gāthamāha –

Hearing this, the celestial maiden, thinking, 'This brahmin, it seems, asks because he does not know the meritorious deed he has done. I will now explain it to him,' spoke the eighth verse:

46.

46.

‘‘Ghamme pathe brāhmaṇa ekabhikkhuṃ, ugghaṭṭapādaṃ tasitaṃ kilantaṃ;

Paṭipādayī saṅkha upāhanāni, sā dakkhiṇā kāmaduhā tavajjā’’ti.

“On a hot road, brahmin, to a lone monk with feet chafed, thirsty, and weary, you provided footwear, O Saṅkha; that offering of yours today yields all desires.”

Tattha ekabhikkhunti ekaṃ paccekabuddhaṃ sandhāyāha. Ugghaṭṭapādanti uṇhavālukāya ghaṭṭitapādaṃ. Tasitanti pipāsitaṃ. Paṭipādayīti paṭipādesi, yojesīti attho. Kāmaduhāti sabbakāmadāyikā.

Here, 'a lone monk' refers to a solitary Paccekabuddha. 'With feet chafed' means feet rubbed by hot sand. 'Thirsty' means parched. 'You provided' means you furnished, you arranged; that is the meaning. 'Yielding all desires' means granting all desires.

Taṃ [Pg.21] sutvā mahāsatto ‘‘evarūpepi nāma appatiṭṭhe mahāsamudde mayā dinnaupāhanadānaṃ mama sabbakāmadadaṃ jātaṃ, aho sudinnaṃ me paccekabuddhassa dāna’’nti tuṭṭhacitto navamaṃ gāthamāha –

Hearing this, the Great Being thought, 'Even in such a supportless great ocean, my gift of footwear has become one that grants all my desires! Ah, well given indeed was my offering to the Paccekabuddha!' Delighted, he spoke the ninth verse:

47.

47.

‘‘Sā hotu nāvā phalakūpapannā, anavassutā erakavātayuttā;

Aññassa yānassa na hettha bhūmi, ajjeva maṃ moḷiniṃ pāpayassū’’ti.

“Let there be a boat, well-planked and masted, not leaking, equipped with a sail and wind; for another vehicle there is no place here. Convey me to Moḷinī this very day.”

Tassattho – devate, evaṃ sante mayhaṃ ekaṃ nāvaṃ māpehi, khuddakaṃ pana ekadoṇikanāvaṃ māpehi, yaṃ nāvaṃ māpessasi, sā hotu nāvā bahūhi susibbitehi phalakehi upapannā, udakapavesanassābhāvena anavassutā, erakena sammā gahetvā gacchantena vātena yuttā, ṭhapetvā dibbanāvaṃ aññassa yānassa ettha bhūmi natthi, tāya pana dibbanāvāya ajjeva maṃ moḷininagaraṃ pāpayassūti.

The meaning is this: 'O deity, if this is so, create a boat for me, but a small one, a single-trough boat. Whatever boat you create, let it be a boat well-joined with many planks, not leaking due to the absence of water entering, fitted with a sail properly grasped by the wind. Except for a divine boat, there is no place here for another vehicle. By that divine boat, convey me to the city of Moḷinī this very day.'

Devadhītā tassa vacanaṃ sutvā tuṭṭhacittā sattaratanamayaṃ nāvaṃ māpesi. Sā dīghato aṭṭhausabhā ahosi vitthārato catuusabhā, gambhīrato vīsatiyaṭṭhikā. Tassā indanīlamayā tayo kūpakā, sovaṇṇamayāni yottāni rajatamayāni pattāni sovaṇṇamayāni ca phiyārittāni ahesuṃ. Devatā taṃ nāvaṃ sattannaṃ ratanānaṃ pūretvā brāhmaṇaṃ āliṅgitvā alaṅkatanāvāya āropesi, upaṭṭhākaṃ panassa na olokesi. Brāhmaṇo attanā katakalyāṇato tassa pattiṃ adāsi, so anumodi. Tadā devatā tampi āliṅgitvā nāvāya patiṭṭhāpesi. Atha naṃ nāvaṃ moḷininagaraṃ netvā brāhmaṇassa ghare dhanaṃ patiṭṭhāpetvā attano vasanaṭṭhānameva agamāsi. Satthā abhisambuddho hutvā –

Hearing his words, the celestial maiden, with a delighted heart, had a boat made of the seven jewels constructed. It was eight usabhas long, four usabhas wide, and twenty yaṭṭhis deep. It had three sapphire masts, golden ropes, silver sails, and golden oars and rudders. The deity filled the boat with the seven jewels, embraced the brahmin, and placed him aboard the adorned vessel, but she paid no heed to his attendant. The brahmin, on account of his own good deeds, gave a share of the merit to the attendant, who then rejoiced. The deity also embraced him and placed him on the boat. Then, taking the boat to the city of Moḷinī, she deposited the wealth at the brahmin’s house and returned to her own abode. When the Teacher became perfectly enlightened—

48.

48.

‘‘Sā tattha vittā sumanā patītā, nāvaṃ sucittaṃ abhinimminitvā;

Ādāya saṅkhaṃ purisena saddhiṃ, upānayī nagaraṃ sādhuramma’’nti. –

"There, delighted, glad-minded, and pleased, having fashioned a splendid boat, taking Saṅkha together with the man, she brought them to the very delightful city."

Imaṃ osānagāthaṃ abhāsi.

He spoke this concluding verse.

Tattha [Pg.22] sāti bhikkhave, sā devatā tattha samuddamajjhe tassa vacanaṃ sutvā vittisaṅkhātāya pītiyā samannāgatattā vittā. Sumanāti sundaramanā pāmojjena patītacittā hutvā vicitranāvaṃ nimminitvā brāhmaṇaṃ paricārakena saddhiṃ ādāya sādhurammaṃ atiramaṇīyaṃ nagaraṃ upānayīti.

Therein, monks, 'she' refers to that deity. 'There' means in the midst of the ocean. Having heard his words, she was 'delighted' (vittā), being endowed with the joy known as delight. 'Glad-minded' (sumanā) means having a beautiful mind. 'Pleased' (patītā) means her heart was pleased with gladness. Having created a marvelous boat and taking the brahmin along with his attendant, she brought them to the 'very delightful' (sādhurammaṃ), that is, the exceedingly delightful city.

Brāhmaṇopi yāvajīvaṃ aparimitadhanaṃ gehaṃ ajjhāvasanto dānaṃ datvā sīlaṃ rakkhitvā jīvitapariyosāne sapariso devanagaraṃ paripūresi.

The brahmin also, dwelling in a house of immeasurable wealth for his entire life, giving alms and observing the precepts, at the end of his life, together with his retinue, filled the heavenly city.

Satthā imaṃ dhammadesanaṃ āharitvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne upāsako sotāpattiphale patiṭṭhahi.

The Teacher, having delivered this discourse, revealed the Truths and connected the Jātaka. At the conclusion of the Truths, the lay follower was established in the fruit of stream-entry.

Tadā devadhītā uppalavaṇṇā ahosi, upaṭṭhākapuriso ānando, saṅkhabrāhmaṇo pana ahameva ahosinti.

At that time, the celestial maiden was Uppalavaṇṇā, the attendant was Ānanda, and the brahmin Saṅkha was none other than myself.

Saṅkhajātakavaṇṇanā catutthā.

The fourth commentary on the Saṅkha Jātaka.

[443] 5. Cūḷabodhijātakavaṇṇanā

[443] 5. The Commentary on the Cūḷabodhi Jātaka

Yo te imaṃ visālakkhinti idaṃ satthā jetavane viharanto ekaṃ kodhanaṃ bhikkhuṃ ārabbha kathesi. So kira bhikkhu niyyānike buddhasāsane pabbajitvāpi kodhaṃ niggahetuṃ nāsakkhi, kodhano ahosi upāyāsabahulo, appampi vutto samāno abhisajji kuppi byāpajji patiṭṭhayi. Satthā tassa kodhanabhāvaṃ sutvā pakkosāpetvā ‘‘saccaṃ kira tvaṃ kodhano’’ti pucchitvā ‘‘saccaṃ bhante’’ti vutte ‘‘bhikkhu kodho nāma vāretabbo, evarūpo hi idhaloke ca paraloke ca anatthakārako, tvaṃ nikkodhassa buddhassa sāsane pabbajitvā kasmā kujjhasi, porāṇakapaṇḍitā bāhirasāsane pabbajitvāpi kodhaṃ na kariṃsū’’ti vatvā atītaṃ āhari.

“Yo te imaṃ visālakkhiṃ”—this the Teacher told while dwelling at Jetavana, concerning a certain angry monk. It is said that this monk, though he had gone forth in the Buddha’s dispensation which leads to liberation, could not restrain his anger. He was prone to anger, full of resentment, and would become irritated, upset, hostile, and stubborn even when spoken to slightly. Hearing of his angry nature, the Teacher summoned him and asked, “Is it true that you are angry?” When he replied, “Yes, venerable sir,” the Teacher said, “Monk, anger should be restrained, for such a thing brings harm both in this world and the next. Having gone forth in the dispensation of the Buddha, who is free from anger, why do you get angry? Even the wise of old, though they went forth in external teachings, did not give way to anger.” Having said this, he related a past story.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente aññatarasmiṃ kāsinigame eko brāhmaṇo aḍḍho mahaddhano mahābhogo aputtako ahosi, tassa brāhmaṇī puttaṃ patthesi. Tadā bodhisatto brahmalokā cavitvā tassā kucchiyaṃ nibbatti, tassa nāmaggahaṇadivase ‘‘bodhikumāro’’ti nāmaṃ kariṃsu. Tassa vayappattakāle takkasilaṃ gantvā [Pg.23] sabbasippāni uggaṇhitvā paccāgatassa anicchantasseva mātāpitaro samānajātikā kulā kumārikaṃ ānesuṃ. Sāpi brahmalokā cutāva uttamarūpadharā devaccharapaṭibhāgā. Tesaṃ anicchamānānaññeva aññamaññaṃ āvāhavivāhaṃ kariṃsu. Ubhinnaṃ panetesaṃ kilesasamudācāro nāma na bhūtapubbo, saṃrāgavasena aññamaññassa olokanaṃ nāma nāhosi, supinepi methunadhammo nāma na diṭṭhapubbo, evaṃ parisuddhasīlā ahesuṃ.

In the past, when Brahmadatta was ruling in Benares, in a certain village in Kāsi there lived a brahmin who was rich, very wealthy, and possessed great riches, yet was without a son. His brahmin wife desired a son. Then the Bodhisatta, having passed away from the Brahma world, was conceived in her womb. On the day of his naming ceremony, they gave him the name 'Bodhikumāra.' When he came of age, having gone to Takkasilā, he mastered all the arts and returned home. Although he was unwilling, his parents brought a maiden from a family of equal status. She too, having passed away from the Brahma world, possessed a supreme form like a celestial nymph. Though both were unwilling, their marriage was arranged. But for them, the arising of defilements had never occurred. There was not even a mutual glance with passion. They had never seen sexual intercourse even in a dream. Thus, they were of perfectly pure virtue.

Athāparabhāge mahāsatto mātāpitūsu kālakatesu tesaṃ sarīrakiccaṃ katvā taṃ pakkositvā ‘‘bhadde, tvaṃ imaṃ asītikoṭidhanaṃ gahetvā sukhena jīvāhī’’ti āha. ‘‘Kiṃ karissatha tumhe pana, ayyaputtā’’ti? ‘‘Mayhaṃ dhanena kiccaṃ natthi, himavantapadesaṃ pavisitvā isipabbajjaṃ pabbajitvā attano patiṭṭhaṃ karissāmī’’ti. ‘‘Kiṃ pana ayyaputta pabbajjā nāma purisānaññeva vaṭṭatī’’ti? ‘‘Itthīnampi vaṭṭati, bhadde’’ti. ‘‘Tena hi ahaṃ tumhehi chaṭṭitakheḷaṃ na gaṇhissāmi, mayhampi dhanena kiccaṃ natthi, ahampi pabbajissāmī’’ti. ‘‘Sādhu, bhadde’’ti. Te ubhopi mahādānaṃ datvā nikkhamitvā ramaṇīye bhūmibhāge assamaṃ katvā pabbajitvā uñchācariyāya phalāphalehi yāpentā tattha dasamattāni saṃvaccharāni vasiṃsu, jhānaṃ pana nesaṃ na tāva uppajjati. Te tattha pabbajjāsukheneva dasa saṃvacchare vasitvā loṇambilasevanatthāya janapadacārikaṃ carantā anupubbena bārāṇasiṃ patvā rājuyyāne vasiṃsu.

Then, at a later time, when his parents had passed away, the Great Being performed their funeral rites. He called his wife and said, “Dear one, take this wealth of eighty crores and live happily.” “But what will you do, noble lord?” she asked. “I have no need for wealth. I will enter the Himalayan region, go forth as an ascetic, and establish myself.” “But noble lord, is renunciation fitting only for men?” she asked. “It is fitting for women too, dear one,” he replied. “In that case, I will not take what you have discarded like spittle. I too have no need for wealth—I will also go forth.” “Very well, dear one,” he said. Both of them gave great alms, departed, and in a delightful region built a hermitage. Having gone forth, they sustained themselves by gleaning and on fruits, and lived there for ten years. However, meditative absorption did not yet arise for them. After living in the joy of renunciation for ten years, they set out on a journey through the countryside to obtain salt and sour seasoning. Gradually, they reached Benares and took up residence in the royal garden.

Athekadivasaṃ rājā uyyānapālaṃ paṇṇākāraṃ ādāya āgataṃ disvā ‘‘uyyānakīḷikaṃ kīḷissāma, uyyānaṃ sodhehī’’ti vatvā tena sodhitaṃ sajjitaṃ uyyānaṃ mahantena parivārena agamāsi. Tasmiṃ khaṇe te ubhopi janā uyyānassa ekapasse pabbajjāsukhena vītināmetvā nisinnā honti. Atha rājā uyyāne vicaranto te ubhopi nisinnake disvā paramapāsādikaṃ uttamarūpadharaṃ paribbājikaṃ olokento paṭibaddhacitto ahosi. So kilesavasena kampanto ‘‘pucchissāmi tāva, ayaṃ paribbājikā imassa kiṃ hotī’’ti bodhisattaṃ upasaṅkamitvā ‘‘pabbajita ayaṃ te paribbājikā kiṃ hotī’’ti pucchi. Mahārāja, kiñci na hoti, kevalaṃ ekapabbajjāya pabbajitā, apica kho pana me gihikāle pādaparicārikā ahosīti. Taṃ sutvā rājā ‘‘ayaṃ kiretassa kiñci na hoti, apica kho pana gihikāle pādaparicārikā kirassa ahosi[Pg.24], sace panāhaṃ issariyabalena gahetvā gaccheyyaṃ, kiṃ nu kho esa karissati, pariggaṇhissāmi tāva na’’nti cintetvā upasaṅkamitvā paṭhamaṃ gāthamāha –

One day, the king saw the park keeper coming with a tribute and said, “We will enjoy the park; clean the park.” After it was cleaned and prepared, he went to the park with a large retinue. At that moment, the two of them were sitting on one side of the park, passing the time in the bliss of renunciation. Then, as the king wandered through the park, he saw the two of them sitting there. Gazing at the female ascetic, who was extremely pleasing and possessed of the highest beauty, his heart became attached. Trembling with the power of defilement, he thought, “I shall first ask what this female ascetic is to him.” Approaching the Bodhisatta, he asked, “Ascetic, what is this female ascetic to you?” “Great king, she is nothing to me, but has simply gone forth in the same renunciation. However, in my household life, she was my wife.” Hearing this, the king thought, “He says she is nothing to him, though in household life she was his wife. If I were to take her by the force of my power, what would he do? I shall seize her.” Having reflected thus, he approached and spoke the first verse:

49.

49.

‘‘Yo te imaṃ visālakkhiṃ, piyaṃ saṃmhitabhāsiniṃ;

Ādāya balā gaccheyya, kiṃ nu kayirāsi brāhmaṇā’’ti.

"If someone were to forcibly take away this broad-eyed one, dear and speaking with a gentle smile, what would you do, O Brahmin?"

Tattha saṃmhitabhāsininti mandahasitabhāsiniṃ. Balā gaccheyyāti balakkārena ādāya gaccheyya. Kiṃ nu kayirāsīti tassa tvaṃ brāhmaṇa kiṃ kareyyāsīti?

Therein, `saṃmhitabhāsiniṃ` means speaking with a gentle smile. `Balā gaccheyya` means one would take away by force. `Kiṃ nu kayirāsi` means, 'What would you, O Brahmin, do to him?'

Athassa kathaṃ sutvā mahāsatto dutiyaṃ gāthamāha –

Then, having heard his words, the Great Being spoke the second verse:

50.

50.

‘‘Uppajje me na mucceyya, na me mucceyya jīvato;

Rajaṃva vipulā vuṭṭhi, khippameva nivāraye’’ti.

"Should it arise in me, may it not be released; may it not be released from me while I live. As a great rain lays the dust, so would I swiftly restrain it."

Tassattho – mahārāja, sace imaṃ gahetvā gacchante kismiñci mama abbhantare kopo uppajjeyya, so me anto uppajjitvā na mucceyya, yāvāhaṃ jīvāmi, tāva me na mucceyya. Nāssa anto ghanasannivāsena patiṭṭhātuṃ dassāmi, atha kho yathā uppannaṃ rajaṃ vipulā meghavuṭṭhi khippaṃ nivāreti, tathā khippameva naṃ mettābhāvanāya niggahetvā vāressāmīti.

The meaning is: O great king, if anger should arise within me while she is being led away, once arisen within, it would not be released. As long as I live, it would not be released from me. I would not allow it to gain a firm foothold within, but just as a great rain quickly dispels arisen dust, so too would I swiftly restrain and ward it off through the cultivation of loving-kindness.

Evaṃ mahāsatto sīhanādaṃ nadi. Rājā panassa kathaṃ sutvāpi andhabālatāya paṭibaddhaṃ attano cittaṃ nivāretuṃ asakkonto aññataraṃ amaccaṃ āṇāpesi ‘‘imaṃ paribbājikaṃ rājanivesanaṃ nehī’’ti. So ‘‘sādhū’’ti paṭissuṇitvā ‘‘adhammo loke vattati, ayutta’’ntiādīni vatvā paridevamānaṃyeva naṃ ādāya pāyāsi. Bodhisatto tassā paridevanasaddaṃ sutvā ekavāraṃ oloketvā puna na olokesi. Taṃ rodantiṃ paridevantiṃ rājanivesanameva nayiṃsu. Sopi bārāṇasirājā uyyāne papañcaṃ akatvāva sīghataraṃ gantvā taṃ paribbājikaṃ pakkosāpetvā mahantena yasena nimantesi. Sā yasassa aguṇaṃ pabbajāya eva guṇaṃ kathesi. Rājā kenaci pariyāyena tassā manaṃ alabhanto taṃ ekasmiṃ gabbhe kāretvā cintesi ‘‘ayaṃ paribbājikā evarūpaṃ yasaṃ na icchati, sopi tāpaso evarūpaṃ mātugāmaṃ gahetvā gacchante kujjhitvā olokitamattampi [Pg.25] na akāsi, pabbajitā kho pana bahumāyā honti, kiñci payojetvā anatthampi me kareyya, gacchāmi tāva jānāmi kiṃ karonto nisinno’’ti saṇṭhātuṃ asakkonto uyyānaṃ agamāsi. Bodhisattopi cīvaraṃ sibbanto nisīdi. Rājā mandaparivārova padasaddaṃ akaronto saṇikaṃ upasaṅkami. Bodhisatto rājānaṃ anoloketvā cīvarameva sibbi. Rājā ‘‘ayaṃ kujjhitvā mayā saddhiṃ na sallapatī’’ti maññamāno ‘‘ayaṃ kūṭatāpaso ‘kodhassa uppajjituṃ na dassāmi, uppannampi naṃ khippameva niggaṇhissāmī’ti paṭhamameva gajjitvā idāni kodhena thaddho hutvā mayā saddhiṃ na sallapatī’’ti saññāya tatiyaṃ gāthamāha –

Thus, the Great Being roared a lion's roar. The king, however, upon hearing his words, was unable to restrain his own mind, which was bound by blind foolishness, and commanded a certain minister, "Bring this female ascetic to the royal palace." He, agreeing with "Very well," spoke words such as, "Unrighteousness prevails in the world, this is improper," and so on, and took her away while she was still lamenting. The Bodhisatta, hearing the sound of her lamentation, glanced once but did not look again. They led her, weeping and wailing, straight to the royal palace. That king of Benares, without dallying in the park, went very quickly and, having summoned that female ascetic, honored her with great splendor. She spoke of the fault in splendor and the virtue in renunciation itself. The king, unable to win her mind by any means, had her placed in a chamber and thought, "This female ascetic does not desire such splendor, and that ascetic, while such a woman was being taken away, did not even so much as glance in anger. Renunciants, however, are full of guile; having devised some scheme, she might cause me harm. I will go and find out what he is doing, seated there." Unable to remain still, he went to the park. The Bodhisatta sat sewing his robe. The king, with a small retinue, approached quietly, making no sound with his feet. The Bodhisatta, without looking at the king, continued to sew his robe. The king, thinking, "He is angry and does not speak with me," and perceiving, "This false ascetic, having first roared, 'I will not allow anger to arise, and if it does arise, I will quickly suppress it,' is now stiff with anger and does not speak with me," spoke the third stanza:

51.

51.

‘‘Yaṃ nu pubbe vikatthittho, balamhiva apassito;

Svajja tuṇhikato dāni, saṅghāṭiṃ sibbamacchasī’’ti.

That which you boasted of before, as if relying on strength; now today you are silent, sitting and sewing your robe.

Tattha balamhiva apassitoti balanissito viya hutvā. Tuṇhikatoti kiñci avadanto. Sibbamacchasīti sibbanto acchasi.

Therein, 'as if relying on strength' means having become as if dependent on strength. 'Silent' means not saying anything. 'Sitting and sewing' means you sit while sewing.

Taṃ sutvā mahāsatto ‘‘ayaṃ rājā kodhavasena maṃ nālapatīti maññati, kathessāmi dānissa uppannassa kodhassa vasaṃ agatabhāva’’nti cintetvā catutthaṃ gāthamāha –

Hearing this, the Great Being thought, "This king thinks I do not speak to him under the influence of anger. I will now explain to him that I have not fallen under the sway of the anger that arose." Thinking thus, he spoke the fourth stanza:

52.

52.

‘‘Uppajji me na muccittha, na me muccittha jīvato;

Rajaṃva vipulā vuṭṭhi, khippameva nivārayi’’nti.

It arose in me, but was not released; it was not released from me while I live. As a great rain quickly dispels dust, I quickly warded it off.

Tassattho – mahārāja, uppajji me, na na uppajji, na pana me muccittha, nāssa pavisitvā hadaye ṭhātuṃ adāsiṃ, iti so mama jīvato na muccittheva, rajaṃ vipulā vuṭṭhi viya khippameva naṃ nivāresinti.

The meaning is: O great king, it arose in me—it is not that it did not arise—but it was not released from me, for I did not allow it to enter and remain in my heart. Thus, while I live, it was indeed not released; I quickly warded it off, just as a great rain wards off dust.

Taṃ sutvā rājā ‘‘kiṃ nu kho esa kopameva sandhāya vadati, udāhu aññaṃ kiñci sippaṃ sandhāya kathesi, pucchissāmi tāva na’’nti cintetvā pucchanto pañcamaṃ gāthamāha –

Hearing this, the king thought, "I wonder, is he speaking with reference to anger itself, or did he speak with reference to some other skill? I will ask him." Thinking thus, he asked the fifth stanza:

53.

53.

‘‘Kiṃ te uppajji no mucci, kiṃ te na mucci jīvato;

Rajaṃva vipulā vuṭṭhi, katamaṃ taṃ nivārayī’’ti.

What arose for you that was not released? What was not released from you while you live? As a great rain dispels dust, what was it that you restrained?

Tattha kiṃ te uppajji no muccīti kiṃ tava uppajji ceva na mucci ca.

Therein, 'What arose for you that was not released?' means 'What both arose for you and was not released?'

Taṃ [Pg.26] sutvā bodhisatto ‘‘mahārāja, evaṃ kodho bahuādīnavo mahāvināsadāyako, eso mama uppajji, uppannañca naṃ mettābhāvanāya nivāresi’’nti kodhe ādīnavaṃ pakāsento –

Hearing this, the Bodhisatta, declaring the dangers in anger, said: "O great king, anger has many dangers and brings great destruction. This arose in me, and having arisen, I warded it off by cultivating loving-kindness."

54.

54.

‘‘Yamhi jāte na passati, ajāte sādhu passati;

So me uppajji no mucci, kodho dummedhagocaro.

When it has arisen, one does not see; when it has not arisen, one sees well. That arose in me, but was not released: anger, the domain of the foolish.

55.

55.

‘‘Yena jātena nandanti, amittā dukkhamesino;

So me uppajji no mucci, kodho dummedhagocaro.

By whose arising enemies rejoice, those who seek one's suffering; that arose in me, but was not released: anger, the domain of the foolish.

56.

56.

‘‘Yasmiñca jāyamānamhi, sadatthaṃ nāvabujjhati;

So me uppajji no mucci, kodho dummedhagocaro.

And when it is arising, one does not comprehend one's own good. That arose in me, but was not released: anger, the domain of the foolish.

57.

57.

‘‘Yenābhibhūto kusalaṃ jahāti, parakkare vipulañcāpi atthaṃ;

Sa bhīmaseno balavā pamaddī, kodho mahārāja na me amuccatha.

Overcome by which, one abandons what is wholesome, and rejects even great benefit. That fierce, powerful, crushing anger, O great king, was not released from me.

58.

58.

‘‘Kaṭṭhasmiṃ matthamānasmiṃ, pāvako nāma jāyati;

Tameva kaṭṭhaṃ ḍahati, yasmā so jāyate gini.

When wood is being rubbed, fire is born; it burns that very wood from which that fire is born.

59.

59.

‘‘Evaṃ mandassa posassa, bālassa avijānato;

Sārambhā jāyate kodho, sopi teneva ḍayhati.

Thus, for the dull person, the fool who does not understand, anger arises from contention, and he too is burned by it.

60.

60.

‘‘Aggīva tiṇakaṭṭhasmiṃ, kodho yassa pavaḍḍhati;

Nihīyati tassa yaso, kāḷapakkheva candimā.

For whom anger grows, like a fire in grass and wood, his glory wanes, like the moon in the dark fortnight.

61.

61.

‘‘Anedho dhūmaketūva, kodho yassūpasammati;

Āpūrati tassa yaso, sukkapakkheva candimā’’ti. – imā gāthā āha;

For whom anger subsides, like a fire without fuel, his glory increases, like the moon in the bright fortnight." Thus he spoke these verses.

Tattha na passatīti attatthampi na passati, pageva paratthaṃ. Sādhu passatīti attatthaṃ paratthaṃ ubhayatthampi sādhu passati. Dummedhagocaroti nippaññānaṃ ādhārabhūto gocaro. Dukkhamesinoti dukkhaṃ icchantā. Sadatthanti attano [Pg.27] atthabhūtaṃ atthato ceva dhammato ca vuddhiṃ. Parakkareti vipulampi atthaṃ uppannaṃ parato kāreti, apanetha, na me iminā atthoti vadati. Sa bhīmasenoti so kodho bhīmāya bhayajananiyā mahatiyā kilesasenāya samannāgato. Pamaddīti attano balavabhāvena uḷārepi satte gahetvā attano vase karaṇena maddanasamattho. Na me amuccathāti mama santikā mokkhaṃ na labhati, hadaye vā pana me khīraṃ viya muhuttaṃ dadhibhāvena na patiṭṭhahitthātipi attho.

Therein, 'one does not see' means one does not see even one's own good, let alone the good of others. 'One sees well' means one sees well one's own good, the good of others, and the good of both. 'The domain of the foolish' means it is the domain and foundation of the unwise. 'Those who seek suffering' means those who desire suffering. 'One's own good' means one's own welfare, which is growth in both worldly benefit and in the Dhamma. 'Rejects' means even when great benefit arises, one has another take it away, saying, 'Take it away, this is of no use to me.' 'That fierce one' means that anger is endowed with a great army of defilements that is fearsome and generates fear. 'The crusher' means, through its own power, it is capable of crushing by seizing even great beings and bringing them under its control. 'Was not released from me' means it did not gain release from me; or it means that it did not establish itself in my heart for even a moment, like milk turning into curds.

Kaṭṭhasmiṃ matthamānasminti araṇīsahitena matthiyamāne, ‘‘maddamānasmi’’ntipi pāṭho. Yasmāti yato kaṭṭhā jāyati, tameva ḍahati. Ginīti aggi. Bālassa avijānatoti bālassa avijānantassa. Sārambhā jāyateti ahaṃ tvanti ākaḍḍhanavikaḍḍhanaṃ karontassa karaṇuttariyalakkhaṇā sārambhā araṇīmatthanā viya pāvako kodho jāyati. Sopi tenevāti sopi bālo teneva kodhena kaṭṭhaṃ viya agginā ḍayhati. Anedho dhūmaketūvāti anindhano aggi viya. Tassāti tassa adhivāsanakhantiyā samannāgatassa puggalassa sukkapakkhe cando viya laddho yaso aparāparaṃ āpūratīti.

Therein, 'When wood is being rubbed' means when being rubbed together with a fire-drill; 'maddamānasmiṃ' is also a reading. 'From which' means from which wood it is born, it burns that very one. 'Ginī' means fire. 'Of the fool who does not understand' means of the fool who is not understanding. 'Anger arises from contention' means for one who engages in pulling and pushing, saying 'I' and 'you', from the contention characterized by excessive action, the fire of anger is born, like fire from the rubbing of fire-drills. 'He too is burned by it' means that fool too is burned by that very anger, like wood by fire. 'Like a fire without fuel' means like a fire without kindling. 'His' means for that person endowed with forbearance and patience, his attained glory continually increases, like the moon in the bright fortnight.

Rājā mahāsattassa dhammakathaṃ sutvā tuṭṭho ekaṃ amaccaṃ āṇāpetvā paribbājikaṃ āharāpetvā ‘‘bhante nikkodhatāpasa, ubhopi tumhe pabbajjāsukhena vītināmentā idheva uyyāne vasatha, ahaṃ vo dhammikaṃ rakkhāvaraṇaguttiṃ karissāmī’’ti vatvā khamāpetvā vanditvā pakkāmi. Te ubhopi tattheva vasiṃsu. Aparabhāge paribbājikā kālamakāsi. Bodhisatto tassā kālakatāya himavantaṃ pavisitvā abhiññā ca samāpattiyo ca nibbattetvā cattāro brahmavihāre bhāvetvā brahmalokaparāyaṇo ahosi.

Having heard the Dhamma talk of the Great Being, the king was pleased and, ordering a minister to bring the female wanderer, he said, 'Venerable ascetic free from anger, may both of you, spending your time in the bliss of renunciation, dwell right here in the park. I will provide righteous protection, guard, and security for you.' Having asked their forgiveness and paid homage, he departed. Both of them stayed there. Later, the female wanderer passed away. The Bodhisatta, after her death, entered the Himalayas, developed supernormal powers and meditative attainments, cultivated the four divine abidings, and became destined for the Brahma-world.

Satthā imaṃ dhammadesanaṃ āharitvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne kodhano bhikkhu anāgāmiphale patiṭṭhahi.

The Teacher, having delivered this Dhamma discourse, revealed the Truths and connected the Jātaka. At the conclusion of the discourse on the Truths, the irritable monk was established in the fruit of non-returning.

Tadā paribbājikā rāhulamātā ahosi, rājā ānando, paribbājako pana ahameva ahosinti.

At that time, Rāhula’s mother was the female wanderer; Ānanda was the king; and I myself was the male wanderer.

Cūḷabodhijātakavaṇṇanā pañcamā.

The fifth is the Commentary on the Cūḷabodhi Jātaka.

[444] 6. Kaṇhadīpāyanajātakavaṇṇanā

[444] 6. The Commentary on the Kaṇhadīpāyana Jātaka.

Sattāhamevāhanti [Pg.28] idaṃ satthā jetavane viharanto ekaṃ ukkaṇṭhitabhikkhuṃ ārabbha kathesi. Vatthu kusajātake (jā. 2.20.1 ādayo) āvi bhavissati. Satthā taṃ bhikkhuṃ ‘‘saccaṃ kira tvaṃ bhikkhu ukkaṇṭhitosī’’ti pucchitvā ‘‘saccaṃ bhante’’ti vutte ‘‘bhikkhu porāṇakapaṇḍitā anuppanne buddhe bāhirakapabbajjaṃ pabbajitvā atirekapaññāsavassāni anabhiratā brahmacariyaṃ carantā hirottappabhedabhayena attano ukkaṇṭhitabhāvaṃ na kassaci kathesuṃ, tvaṃ kasmā evarūpe niyyānikasāsane pabbajitvā mādisassa garuno buddhassa sammukhe ṭhatvā catuparisamajjhe ukkaṇṭhitabhāvaṃ āvi karosi, kimatthaṃ attano hirottappaṃ na rakkhasī’’ti vatvā atītaṃ āhari.

“Sattāhamevāhaṃ”—this the Teacher spoke while dwelling at Jetavana, concerning a certain bhikkhu who was discontented. The story will appear in the Kusa Jātaka (Jā. 2.20.1 ff.). The Teacher asked that bhikkhu, “Is it true, bhikkhu, that you are discontented?” When he replied, “It is true, Venerable Sir,” the Teacher said, “Bhikkhu, wise men of old, having gone forth into the ascetic life outside the dispensation before a Buddha had arisen, for more than fifty years lived the holy life without finding delight, yet, fearing to break their sense of shame and dread of blame, did not speak of their discontent to anyone. Why then, having gone forth in such a dispensation that leads to deliverance, standing in the presence of a teacher like me, the Buddha, amidst the fourfold assembly, do you reveal your discontent? Why do you not protect your sense of shame and dread of blame?” Having said this, he told a story of the past.

Atīte vaṃsaraṭṭhe kosambiyaṃ nāma nagare kosambako nāma rājā rajjaṃ kāresi. Tadā aññatarasmiṃ nigame dve brāhmaṇā asītikoṭidhanavibhavā aññamaññaṃ piyasahāyakā kāmesu dosaṃ disvā mahādānaṃ pavattetvā ubhopi kāme pahāya mahājanassa rodantassa paridevantassa nikkhamitvā himavantapadese assamapadaṃ katvā pabbajitvā uñchācariyāya vanamūlaphalāphalena yāpentā paṇṇāsa vassāni vasiṃsu, jhānaṃ uppādetuṃ nāsakkhiṃsu. Te paṇṇāsavassaccayena loṇambilasevanatthāya janapadaṃ carantā kāsiraṭṭhaṃ sampāpuṇiṃsu. Tatra aññatarasmiṃ nigamagāme dīpāyanatāpasassa gihisahāyo maṇḍabyo nāma atthi, te ubhopi tassa santikaṃ agamaṃsu. So te disvāva attamano paṇṇasālaṃ kāretvā ubhopi te catūhi paccayehi upaṭṭhahi. Te tattha tīṇi cattāri vassāni vasitvā taṃ āpucchitvā cārikaṃ carantā bārāṇasiṃ patvā atimuttakasusāne vasiṃsu. Tattha dīpāyano yathābhirantaṃ viharitvā puna tasseva sahāyassa santikaṃ gato. Maṇḍabyatāpaso tattheva vasi.

In the past, in the Vaṃsa kingdom, in the city of Kosambī, a king named Kosambaka was ruling. At that time, in a certain market town, there were two brahmins who possessed eighty crores of wealth and property. They were dear friends to each other. Seeing the danger in sensual pleasures, they initiated great generosity and, both having abandoned sensual pleasures, they went forth while the populace wept and lamented. They made a hermitage in the Himalayan region and, having become ascetics, lived for fifty years, sustaining themselves by gleaning and with the roots and fruits of the forest. They were unable to generate jhāna. After fifty years had passed, while wandering into the countryside in search of salt and sour foods, they arrived in the Kāsi kingdom. There, in a certain market town, lived a householder friend of the ascetic Dīpāyana, named Maṇḍabya. Both of them went to him. Seeing them, he was delighted and had a leaf-hut built, attending to both of them with the four requisites. They stayed there for three or four years, then took their leave and, wandering on, reached Bārāṇasī, where they lived in the Atimuttaka charnel ground. There, Dīpāyana stayed as long as he pleased and then returned to that same friend's place. The ascetic Maṇḍabya remained there.

Athekadivasaṃ eko coro antonagare corikaṃ katvā dhanasāraṃ ādāya nikkhanto ‘‘coro’’ti ñatvā paṭibuddhehi gharassāmikehi ceva ārakkhamanussehi ca anubaddho niddhamanena nikkhamitvā vegena susānaṃ pavisitvā tāpasassa paṇṇasāladvāre bhaṇḍikaṃ chaṭṭetvā palāyi[Pg.29]. Manussā bhaṇḍikaṃ disvā ‘‘are duṭṭhajaṭila, tvaṃ rattiṃ corikaṃ katvā divā tāpasarūpena carasī’’ti tajjetvā pothetvā taṃ ādāya netvā rañño dassayiṃsu. Rājā anupaparikkhitvāva ‘‘gacchatha, naṃ sūle uttāsethā’’ti āha. Te taṃ susānaṃ netvā khadirasūlaṃ āropayiṃsu, tāpasassa sarīre sūlaṃ na pavisati. Tato nimbasūlaṃ āhariṃsu, tampi na pavisati. Ayasūlaṃ āhariṃsu, tampi na pavisati. Tāpaso ‘‘kiṃ nu kho me pubbakamma’’nti olokesi, athassa jātissarañāṇaṃ uppajji, tena pubbakammaṃ oloketvā addasa. Kiṃ panassa pubbakammanti? Koviḷārasūle makkhikāvedhanaṃ. So kira purimabhave vaḍḍhakiputto hutvā pitu rukkhatacchanaṭṭhānaṃ gantvā ekaṃ makkhikaṃ gahetvā koviḷārasalākāya sūle viya vijjhi. Tamenaṃ pāpakammaṃ imaṃ ṭhānaṃ patvā gaṇhi. So ‘‘na sakkā ito pāpā mayā muccitu’’nti ñatvā rājapurise āha ‘‘sace maṃ sūle uttāsetukāmattha, koviḷārasūlaṃ āharathā’’ti. Te tathā katvā taṃ sūle uttāsetvā ārakkhaṃ datvā pakkamiṃsu.

Then one day, a thief, having committed theft inside the city and taken valuable goods, was leaving. Realizing he was a thief, the awakened householders and the city guards pursued him. Exiting through a side gate, he quickly entered the charnel ground and, throwing the bundle of goods at the door of the ascetic’s leaf hut, he fled. The people, seeing the bundle, threatened and beat the ascetic, saying, “You wicked, matted-hair ascetic! You commit theft by night and wander in the guise of an ascetic by day!” They took him and presented him to the king. Without investigation, the king said, “Go, impale him on a stake.” They took him to the charnel ground and tried to impale him on a khadira stake, but the stake did not pierce the ascetic’s body. Then they brought a neem stake, but that too did not pierce him. They brought an iron stake, and that also did not pierce him. The ascetic reflected, “What past kamma of mine could this be?” Then the knowledge of his past lives arose, and by means of it, he looked back and saw his past kamma. And what was his past kamma? It was the piercing of a fly on a koviḷāra splinter. It seems that in a past life, he had been the son of a carpenter. Going to his father’s woodworking place, he had caught a fly and pierced it on a koviḷāra splinter as if on a stake. That evil kamma, having reached this state, now seized him. Realizing, “It is not possible for me to be freed from this evil,” he told the king’s men, “If you wish to impale me, bring a koviḷāra stake.” They did so, impaled him on the stake, set a guard, and departed.

Ārakkhakā paṭicchannā hutvā tassa santikaṃ āgacchante olokenti. Tadā dīpāyano ‘‘ciradiṭṭho me sahāyo’’ti maṇḍabyassa santikaṃ āgacchanto ‘‘sūle uttāsito’’ti taṃ divasaññeva antarāmagge sutvā taṃ ṭhānaṃ gantvā ekamantaṃ ṭhito ‘‘kiṃ samma kārakosī’’ti pucchitvā ‘‘akārakomhī’’ti vutte ‘‘attano manopadosaṃ rakkhituṃ sakkhi, nāsakkhī’’ti pucchi. ‘‘Samma, yehi ahaṃ gahito, neva tesaṃ, na rañño upari mayhaṃ manopadoso atthī’’ti. ‘‘Evaṃ sante tādisassa sīlavato chāyā mayhaṃ sukhā’’ti vatvā dīpāyano sūlaṃ nissāya nisīdi. Athassa sarīre maṇḍabyassa sarīrato lohitabindūni patiṃsu. Tāni suvaṇṇavaṇṇasarīre patitapatitāni sussitvā kāḷakāni uppajjiṃsu. Tato paṭṭhāyeva so kaṇhadīpāyano nāma ahosi. So sabbarattiṃ tattheva nisīdi.

The guards, remaining hidden, watched for anyone approaching him. At that time, Dīpāyana, thinking, “My friend has been long unseen,” was approaching Maṇḍabya’s place. Having heard on the road that very day that he had been impaled, he went to that place and stood to one side. “Friend, are you the perpetrator?” he asked. “I am not the perpetrator,” was the reply. “Were you able to guard against corruption of mind, or were you not?” he asked. “Friend, I have no corruption of mind towards those by whom I was seized, nor towards the king,” he said. “Since that is so, the shadow of such a virtuous one is pleasant to me,” said Dīpāyana, and sat down leaning against the stake. Then drops of blood fell from Maṇḍabya’s body onto his. Those drops, wherever they fell on his golden-hued body, dried and became black spots. From that time on, he was known as Kaṇhadīpāyana. He sat there all night.

Punadivase ārakkhapurisā āgantvā taṃ pavattiṃ rañño ārocesuṃ. Rājā ‘‘anisāmetvāva me kata’’nti vegena tattha gantvā ‘‘pabbajita, kasmā sūlaṃ nissāya nisinnosī’’ti dīpāyanaṃ pucchi. Mahārāja, imaṃ tāpasaṃ rakkhanto nisinnomhi. Kiṃ pana tvaṃ mahārāja, imassa kārakabhāvaṃ vā akārakabhāvaṃ vā ñatvā evaṃ kāresīti? So kammassa asodhitabhāvaṃ ācikkhi. Athassa [Pg.30] so ‘‘mahārāja, raññā nāma nisammakārinā bhavitabbaṃ, alaso gihī kāmabhogī na sādhū’’tiādīni vatvā dhammaṃ desesi. Rājā maṇḍabyassa niddosabhāvaṃ ñatvā ‘‘sūlaṃ harathā’’ti āṇāpesi. Sūlaṃ harantā harituṃ na sakkhiṃsu. Maṇḍabyo āha – ‘‘mahārāja, ahaṃ pubbe katakammadosena evarūpaṃ bhayaṃ sampatto, mama sarīrato sūlaṃ harituṃ na sakkā, sace mayhaṃ jīvitaṃ dātukāmo, kakacaṃ āharāpetvā imaṃ sūlaṃ cammasamaṃ chindāpehī’’ti. Rājā tathā kāresi. Antosarīre sūlo antoyeva ahosi. Tadā kira so sukhumaṃ koviḷārasalākaṃ gahetvā makkhikāya vaccamaggaṃ pavesesi, taṃ tassa antosarīreyeva ahosi. So tena kāraṇena amaritvā attano āyukkhayeneva mari, tasmā ayampi na mato. Rājā tāpase vanditvā khamāpetvā ubhopi uyyāne vasāpento paṭijaggi, tato paṭṭhāya maṇḍabyo āṇimaṇḍabyo nāma jāto. So rājānaṃ upanissāya tattheva vasi, dīpāyano pana tassa vaṇaṃ phāsukaṃ katvā attano gihisahāyamaṇḍabyassa santikameva gato.

The next day, the guards came and reported the incident to the king. The king, thinking, “This was done by me without investigation,” quickly went there and asked Dīpāyana, “Ascetic, why are you sitting leaning on the stake?” “Great king, I am sitting here guarding this ascetic. But why, great king, did you have this done without knowing whether he is the perpetrator or not?” The king admitted that the deed had not been investigated. Then Dīpāyana said, “Great king, a king should act with careful consideration; a lazy householder indulging in sensual pleasures is not virtuous,” and so forth, teaching him the Dhamma. The king, realizing Maṇḍabya was innocent, ordered, “Remove the stake.” Those trying to remove the stake could not do so. Maṇḍabya said, “Great king, due to the fault of a deed done previously, I have met with such terror. The stake cannot be removed from my body. If you wish to grant me life, have a saw brought and cut this stake off level with the skin.” The king did so. The stake remained inside his body. It is said that at one time, he had taken a fine splinter of a koviḷāra tree and inserted it into a fly’s anus, and that remained inside its body. For that reason, he did not die but died only at the end of his lifespan. Therefore, this one also did not die. The king paid homage to the ascetics, asked for forgiveness, and had both of them dwell in the park, providing for their needs. From then on, Maṇḍabya became known as Āṇimaṇḍabya. He stayed there, supported by the king, while Dīpāyana, after making his wound comfortable, went to his householder friend Maṇḍabya.

Taṃ paṇṇasālaṃ pavisantaṃ disvā eko puriso sahāyassa ārocesi. So sutvāva tuṭṭhacitto saputtadāro bahū gandhamālatelaphāṇitādīni ādāya taṃ paṇṇasālaṃ gantvā dīpāyanaṃ vanditvā pāde dhovitvā telena makkhetvā pānakaṃ pāyetvā āṇimaṇḍabyassa pavattiṃ suṇanto nisīdi. Athassa putto yaññadattakumāro nāma caṅkamanakoṭiyaṃ geṇḍukena kīḷi, tatra cekasmiṃ vammike āsīviso vasati. Kumārassa bhūmiyaṃ pahaṭageṇḍuko gantvā vammikabile āsīvisassa matthake pati. So ajānanto bile hatthaṃ pavesesi. Atha naṃ kuddho āsīviso hatthe ḍaṃsi. So visavegena mucchito tattheva pati. Athassa mātāpitaro sappena ḍaṭṭhabhāvaṃ ñatvā kumārakaṃ ukkhipitvā tāpasassa santikaṃ ānetvā pādamūle nipajjāpetvā ‘‘bhante, pabbajitā nāma osadhaṃ vā parittaṃ vā jānanti, puttakaṃ no ārogaṃ karothā’’ti āhaṃsu. Ahaṃ osadhaṃ na jānāmi, nāhaṃ vejjakammaṃ karissāmīti. ‘‘Tena hi bhante, imasmiṃ kumārake mettaṃ katvā saccakiriyaṃ karothā’’ti [Pg.31] vutte tāpaso ‘‘sādhu, saccakiriyaṃ karissāmī’’ti vatvā yaññadattassa sīse hatthaṃ ṭhapetvā paṭhamaṃ gāthamāha –

Seeing him enter the leaf hut, a man informed his friend. Hearing this, the delighted man, along with his wife and son, took many perfumes, garlands, oils, molasses, and other items, went to the leaf hut, paid respects to Dīpāyana, washed his feet, anointed them with oil, offered him a drink, and sat down to listen to the story of Āṇimaṇḍabya. Meanwhile, his son, a prince named Yaññadatta, was playing with a ball at the end of the walking path. There, in an anthill, lived a venomous snake. The prince's ball, having been struck on the ground, went and fell on the head of the venomous snake in the anthill's hole. Not knowing, he put his hand into the hole. Then the enraged venomous snake bit his hand. Overcome by the force of the venom, he fell right there. Then his mother and father, knowing he had been bitten by a snake, lifted the young prince, brought him to the ascetic, and laid him at his feet, saying, “Venerable sir, renunciants are known to know medicine or protective chants. Please make our son well.” “I do not know medicine, nor will I perform medical treatment.” “Then, venerable sir, having compassion for this young prince, please perform an act of truth,” they said. The ascetic, having said, “Good, I will perform an act of truth,” placed his hand on Yaññadatta’s head and spoke the first verse:

62.

62.

‘‘Sattāhamevāhaṃ pasannacitto, puññatthiko ācariṃ brahmacariyaṃ;

Athāparaṃ yaṃ caritaṃ mamedaṃ, vassāni paññāsa samādhikāni;

Akāmakovāpi ahaṃ carāmi, etena saccena suvatthi hotu;

Hataṃ visaṃ jīvatu yaññadatto’’ti.

“For only seven days, with a serene mind, seeking merit, I practiced the holy life. Thereafter, this practice of mine has been for fifty years and more; though unwillingly I practice. By this truth, may there be well-being! May the poison be overcome! May Yaññadatta live!”

Tattha athāparaṃ yaṃ caritanti tasmā sattāhā uttari yaṃ mama brahmacariyaṃ. Akāmakovāpīti pabbajjaṃ anicchantoyeva. Etena saccena suvatthi hotūti sace atirekapaṇṇāsavassāni anabhirativāsaṃ vasantena mayā kassaci anārocitabhāvo saccaṃ, etena saccena yaññadattakumārassa sotthibhāvo hotu, jīvitaṃ paṭilabhatūti.

Therein, ‘athāparaṃ yaṃ caritaṃ’ means ‘that holy life of mine which is beyond those seven days.’ ‘Akāmakovāpi’ means ‘not desiring the going forth at all.’ ‘Etena saccena suvatthi hotu’ means: ‘If it is true that for more than fifty years, while dwelling without delight, I have not told this to anyone, by this truth may there be well-being for Prince Yaññadatta, may he regain his life.’”

Athassa saha saccakiriyāya yaññadattassa thanappadesato uddhaṃ visaṃ bhassitvā pathaviṃ pāvisi. Kumāro akkhīni ummīletvā mātāpitaro oloketvā ‘‘ammatātā’’ti vatvā parivattitvā nipajji. Athassa pitaraṃ kaṇhadīpāyano āha – ‘‘mayā tāva mama balaṃ kataṃ, tvampi attano balaṃ karohī’’ti. So ‘‘ahampi saccakiriyaṃ karissāmī’’ti puttassa ure hatthaṃ ṭhapetvā dutiyaṃ gāthamāha –

Then, together with this act of truth, the poison in Yaññadatta above the region of his breast fell and entered the earth. The prince opened his eyes, looked at his mother and father, said, “Mother, father,” and turned over and lay down. Then Kaṇhadīpāyana said to his father, “For my part, I have done what I can. You too do what you can.” He said, “I too will perform an act of truth,” and placing his hand on his son’s chest, he spoke the second verse:

63.

63.

‘‘Yasmā dānaṃ nābhinandiṃ kadāci, disvānahaṃ atithiṃ vāsakāle;

Na cāpi me appiyataṃ aveduṃ, bahussutā samaṇabrāhmaṇā ca;

Akāmakovāpi ahaṃ dadāmi, etena saccena suvatthi hotu;

Hataṃ visaṃ jīvatu yaññadatto’’ti.

“Because I never once rejoiced in giving, having seen a guest at my dwelling time; and yet the learned ascetics and brahmins never knew my displeasure; though unwillingly I give. By this truth, may there be well-being! May the poison be overcome! May Yaññadatta live!”

Tattha vāsakāleti vasanatthāya gehaṃ āgatakāle. Na cāpi me appiyataṃ avedunti bahussutāpi samaṇabrāhmaṇā ‘‘ayaṃ neva dānaṃ abhinandati [Pg.32] na amhe’’ti imaṃ mama appiyabhāvaṃ neva jāniṃsu. Ahañhi te piyacakkhūhiyeva olokemīti dīpeti. Etena saccenāti sace ahaṃ dānaṃ dadamāno vipākaṃ asaddahitvā attano anicchāya dammi, anicchanabhāvaṃ mama pare na jānanti, etena saccena suvatthi hotūti attho.

Here, ‘vāsakāle’ means ‘at the time of coming to the house for lodging.’ ‘Na cāpi me appiyataṃ aveduṃ’ means that even the learned ascetics and brahmins did not know this displeasure of mine, thinking, ‘This person neither rejoices in giving nor in us.’ It is explained: ‘For I look upon them only with affectionate eyes.’ ‘Etena saccena’ means: ‘If I, when giving a gift, do so with my own unwillingness, not having faith in the result, and others do not know of my unwillingness, by this truth may there be well-being’—this is the meaning.

Evaṃ tassa saccakiriyāya saha kaṭito uddhaṃ visaṃ bhassitvā pathaviṃ pāvisi. Kumāro uṭṭhāya nisīdi, ṭhātuṃ pana na sakkoti. Athassa pitā mātaraṃ āha ‘‘bhadde, mayā attano balaṃ kataṃ, tvaṃ idāni saccakiriyaṃ katvā puttassa uṭṭhāya gamanabhāvaṃ karohī’’ti. ‘‘Sāmi, atthi mayhaṃ ekaṃ saccaṃ, tava pana santike kathetuṃ na sakkomī’’ti. ‘‘Bhadde, yathā tathā me puttaṃ arogaṃ karohī’’ti. Sā ‘‘sādhū’’ti sampaṭicchitvā saccaṃ karontī tatiyaṃ gāthamāha –

Thus, together with his act of truth, the poison above his waist fell and entered the earth. The prince got up and sat, but he could not stand. Then his father said to his mother, “My dear, I have done what I can. Now you perform an act of truth and make it so our son can get up and walk.” “Husband, I have one truth, but I cannot speak of it in your presence.” “My dear, whatever it takes, make our son well.” She, having agreed, saying “Good,” performed her act of truth and spoke the third verse:

64.

64.

‘‘Āsīviso tāta pahūtatejo, yo taṃ aḍaṃsī bilarā udicca;

Tasmiñca me appiyatāya ajja, pitarañca te natthi koci viseso;

Etena saccena suvatthi hotu, hataṃ visaṃ jīvatu yaññadatto’’ti.

“My son, that venomous snake of great power, which bit you emerging from its hole—for me, in my dislike, there is no difference today between it and your father. By this truth, may there be well-being! May the poison be overcome! May Yaññadatta live!”

Tattha tātāti puttaṃ ālapati. Pahūtatejoti balavaviso. Bilarāti vivarā, ayameva vā pāṭho. Udiccāti uṭṭhahitvā, vammikabilato uṭṭhāyāti attho. Pitarañca teti pitari ca te. Aṭṭhakathāyaṃ pana ayameva pāṭho. Idaṃ vuttaṃ hoti – ‘‘tāta, yaññadatta tasmiñca āsīvise tava pitari ca appiyabhāvena mayhaṃ koci viseso natthi. Tañca pana appiyabhāvaṃ ṭhapetvā ajja mayā koci jānāpitapubbo nāma natthi, sace etaṃ saccaṃ, etena saccena tava sotthi hotū’’ti.

Here, ‘tāta’ is an address to the son. ‘Pahūtatejo’ means ‘of potent venom.’ ‘Bilarā’ means ‘from the opening’; or this is the reading itself. ‘Udicca’ means ‘having arisen’; the meaning is ‘having arisen from the anthill hole.’ ‘Pitarañca te’ means ‘and in your father.’ In the commentary, however, this is the reading. This is what was said: “My son, Yaññadatta, for me, in my dislike, there is no difference between that venomous snake and your father. And moreover, I have never before made this dislike known to anyone. If this is true, by this truth may you be well.”

Saha ca saccakiriyāya sabbaṃ visaṃ bhassitvā pathaviṃ pāvisi. Yaññadatto nibbisena sarīrena uṭṭhāya kīḷituṃ āraddho. Evaṃ putte uṭṭhite maṇḍabyo dīpāyanassa ajjhāsayaṃ pucchanto catutthaṃ gāthamāha –

As soon as she made the act of truth, all the poison fell down and entered the earth. Yaññadatta rose with a body free of poison and began to play. When his son had thus risen, Maṇḍabya, inquiring about Dīpāyana’s intention, spoke the fourth verse:

65.

65.

‘‘Santā [Pg.33] dantāyeva paribbajanti, aññatra kaṇhā natthākāmarūpā;

Dīpāyana kissa jigucchamāno, akāmako carasi brahmacariya’’nti.

“Peaceful and tamed, they go forth; apart from Kaṇha, there are none without desire for forms. Dīpāyana, disgusted with what, do you live the holy life unwillingly?”

Tassattho – ye keci khattiyādayo kāme pahāya idha loke pabbajanti, te aññatra kaṇhā bhavantaṃ kaṇhaṃ ṭhapetvā aññe akāmarūpā nāma natthi, sabbe jhānabhāvanāya kilesānaṃ samitattā santā, cakkhādīni dvārāni yathā nibbisevanāni honti, tathā tesaṃ damitattā dantā hutvā abhiratāva brahmacariyaṃ caranti, tvaṃ pana bhante dīpāyana, kiṃkāraṇā tapaṃ jigucchamāno akāmako hutvā brahmacariyaṃ carasi, kasmā puna na agārameva ajjhāvasasīti.

The meaning is this: All those who, having given up sensual pleasures, go forth in this world—whether khattiyas or others—apart from Kaṇha, setting aside the venerable Kaṇha, there are none other who are without desire for forms. All are peaceful because they have calmed the defilements through the development of meditation. Their sense faculties, such as the eye, are not indulged in, and thus, because they are restrained, they become tamed and delight in living the holy life. But you, venerable Dīpāyana, for what reason do you loathe austerity and live the holy life unwillingly? Why do you not just dwell at home?

Athassa so kāraṇaṃ kathento pañcamaṃ gāthamāha –

Then, explaining the reason to him, he spoke the fifth verse:

66.

66.

‘‘Saddhāya nikkhamma punaṃ nivatto, so eḷamūgova bālo vatāyaṃ;

Etassa vādassa jigucchamāno, akāmako carāmi brahmacariyaṃ;

Viññuppasatthañca satañca ṭhānaṃ, evampahaṃ puññakaro bhavāmī’’ti.

“Having gone forth out of faith, he returns again—that fool is like a mute sheep. Disgusted with this saying, I live the holy life unwillingly. This is praised by the wise, a state of the good; thus I will be a doer of merit.”

Tassattho – kaṇho kammañca phalañca saddahitvā tāva mahantaṃ vibhavaṃ pahāya agārā nikkhamitvā yaṃ jahi, puna tadatthameva nivatto. So ayaṃ eḷamūgo gāmadārako viya bālo vatāti imaṃ vādaṃ jigucchamāno ahaṃ attano hirottappabhedabhayena anicchamānopi brahmacariyaṃ carāmi. Kiñca bhiyyo pabbajjāpuññañca nāmetaṃ viññūhi buddhādīhi pasatthaṃ, tesaṃyeva ca sataṃ nivāsaṭṭhānaṃ. Evaṃ imināpi kāraṇena ahaṃ puññakaro bhavāmi, assumukhopi rudamāno brahmacariyaṃ carāmiyevāti.

The meaning is this: Kaṇha, having had faith in action and its result, abandoned such great wealth and went forth from home, yet he has returned again to that very thing he abandoned. ‘This fool is like a mute village boy!’ Loathing this saying, I live the holy life unwillingly, out of fear for my own sense of shame and moral dread. Moreover, this merit of going forth is praised by the wise, such as the Buddhas, and is the dwelling place of those very good ones. Thus, for this reason too, I become a doer of merit—even weeping with a tearful face, I still live the holy life.

Evaṃ so attano ajjhāsayaṃ kathetvā puna maṇḍabyaṃ pucchanto chaṭṭhaṃ gāthamāha –

Having thus declared his intention, he then questioned Maṇḍabya again, speaking the sixth verse:

67.

67.

‘‘Samaṇe [Pg.34] tuvaṃ brāhmaṇe addhike ca, santappayāsi annapānena bhikkhaṃ;

Opānabhūtaṃva gharaṃ tava yidaṃ, annena pānena upetarūpaṃ;

Atha kissa vādassa jigucchamāno, akāmako dānamimaṃ dadāsī’’ti.

“You gratify ascetics, brahmins, and travelers with alms of food and drink. Your house is like a public well, well-provided with food and drink. Then, disgusted with what saying, do you give this gift unwillingly?”

Tattha bhikkhanti bhikkhāya carantānaṃ bhikkhañca sampādetvā dadāsi. Opānabhūtaṃvāti catumahāpathe khatasādhāraṇapokkharaṇī viya.

Here, ‘bhikkhaṃ’ means you provide and give alms to those who wander for alms. ‘Opānabhūtaṃva’ means like a common pond dug at a great crossroads.

Tato maṇḍabyo attano ajjhāsayaṃ kathento sattamaṃ gāthamāha –

Then Maṇḍabya, explaining his disposition, spoke the seventh verse:

68.

68.

‘‘Pitaro ca me āsuṃ pitāmahā ca, saddhā ahuṃ dānapatī vadaññū;

Taṃ kullavattaṃ anuvattamāno, māhaṃ kule antimagandhano ahuṃ;

Etassa vādassa jigucchamāno, akāmako dānamimaṃ dadāmī’’ti.

“My fathers and grandfathers were faithful, generous givers, munificent. Following that family custom, may I not become the final disgrace of the family. Disgusted with this saying, I give this gift unwillingly.”

Tattha ‘‘āsu’’nti padassa ‘‘saddhā’’ti iminā sambandho, saddhā ahesunti attho. Ahunti saddhā hutvā tato uttari dānajeṭṭhakā ceva ‘‘detha karothā’’ti vuttavacanassa atthajānanakā ca ahesuṃ. Taṃ kullavattanti taṃ kulavattaṃ, aṭṭhakathāyaṃ pana ayameva pāṭho. Māhaṃ kule antimagandhano ahunti ‘‘ahaṃ attano kule sabbapacchimako ceva kulapalāpo ca mā ahu’’nti sallakkhetvā etaṃ ‘‘kulaantimo kulapalāpo’’ti vādaṃ jigucchamāno dānaṃ anicchantopi idaṃ dānaṃ dadāmīti dīpeti.

Here, the word ‘āsuṃ’ is connected with ‘saddhā,’ meaning ‘they were faithful.’ Having become faithful, they were, moreover, foremost in generosity and understood the meaning of the words, “Give, do.” ‘Taṃ kullavattaṃ’ means ‘that family custom’; however, in the commentary, this is the reading. ‘Māhaṃ kule antimagandhano ahuṃ’ means, reflecting, “May I not be the very last in my family, nor the family's ruin.” And detesting the saying, “the last of the family, the family’s ruin,” even though unwilling to give, he declares, “I give this gift.”

Evañca pana vatvā maṇḍabyo attano bhariyaṃ pucchamāno aṭṭhamaṃ gāthamāha –

Having said this, Maṇḍabya, questioning his wife, spoke the eighth verse:

69.

69.

‘‘Dahariṃ [Pg.35] kumāriṃ asamatthapaññaṃ, yaṃ tānayiṃ ñātikulā sugatte;

Na cāpi me appiyataṃ avedi, aññatra kāmā paricārayantā;

Atha kena vaṇṇena mayā te bhoti, saṃvāsadhammo ahu evarūpo’’ti.

“A young maiden, of incapable intelligence, whom I brought from her family, O you of beautiful form—you never showed me any dislike, even while attending on me without desire. Then for what reason, O lady, has our life together become like this?”

Tattha asamatthapaññanti kuṭumbaṃ vicāretuṃ appaṭibalapaññaṃ atitaruṇiññeva samānaṃ. Yaṃ tānayinti yaṃ taṃ ānayiṃ, ahaṃ daharimeva samānaṃ taṃ ñātikulato ānesinti vuttaṃ hoti. Aññatra kāmā paricārayantāti ettakaṃ kālaṃ vinā kāmena anicchāya maṃ paricārayantāpi attano appiyataṃ maṃ na jānāpesi, sampiyāyamānarūpāva paricari. Kena vaṇṇenāti kena kāraṇena. Bhotīti taṃ ālapati. Evarūpoti āsīvisasamānapaṭikūlabhāvena mayā saddhiṃ tava saṃvāsadhammo evarūpo piyasaṃvāso viya kathaṃ jātoti.

Here, ‘asamatthapaññaṃ’ means having intelligence incapable of managing the household, being very young. ‘Yaṃ tānayiṃ’ means ‘whom I brought’; it is said that I brought her while she was very young from her relatives’ family. ‘Aññatra kāmā paricārayantā’ means for so long, even while serving me without desire, unwillingly, she did not reveal her dislike to me, but served as if showing affection. ‘Kena vaṇṇena’ means for what reason. ‘Bhoti’ is addressing her. ‘Evarūpo’ means how did your life together with me, which is repulsive like a viper, become like this, as if a pleasant life together?

Athassa sā kathentī navamaṃ gāthamāha –

Then she, speaking to him, uttered this ninth verse:

70.

70.

‘‘Ārā dūre nayidha kadāci atthi, paramparā nāma kule imasmiṃ;

Taṃ kullavattaṃ anuvattamānā, māhaṃ kule antimagandhinī ahuṃ;

Etassa vādassa jigucchamānā, akāmikā paddhacarāmhi tuyha’’nti.

“Far from this, there has never been in our family a succession of husbands. Following that family custom, may I not be the last one of ill repute in the family. Disgusted with that very saying, unwilling, I attend upon you.”

Tattha ārā dūreti aññamaññavevacanaṃ. Atidūreti vā dassentī evamāha. Idhāti nipātamattaṃ, na kadācīti attho. Paramparāti purisaparamparā. Idaṃ vuttaṃ hoti – sāmi, imasmiṃ amhākaṃ ñātikule dūrato paṭṭhāya yāva sattamā kulaparivaṭṭā purisaparamparā nāma na kadāci atthi, ekitthiyāpi sāmikaṃ chaḍḍetvā añño puriso gahitapubbo nāma natthīti. Taṃ kullavattanti ahampi taṃ kulavattaṃ kulapaveṇiṃ anuvattamānā attano kule pacchimikā palālabhūtā mā ahunti sallakkhetvā etaṃ kulaantimā [Pg.36] kulagandhinīti vādaṃ jigucchamānā akāmikāpi tuyhaṃ paddhacarāmhi veyyāvaccakārikā pādaparicārikā jātāmhīti.

Here, ‘ārā dūre’ are synonyms. Or, she said this to indicate extreme distance. ‘Idha’ is merely a particle, meaning ‘never at any time.’ ‘Paramparā’ means a succession of men. This is what is meant: ‘Master, in this our family lineage, from distant times up to the seventh generation, there has never been a succession of men—nor has any woman ever taken another man after abandoning her husband.’ Then, reflecting, ‘I too, following this family custom and tradition, should not become the last in my family, a mere husk,’ and despising the saying, ‘the last of the family, the family's disgrace,’ even unwillingly, I have become your attendant, a performer of services, a foot-servant.

Evañca pana vatvā ‘‘mayā sāmikassa santike abhāsitapubbaṃ guyhaṃ bhāsitaṃ, kujjheyyapi me ayaṃ, amhākaṃ kulūpakatāpasassa sammukheyeva khamāpessāmī’’ti cintetvā khamāpentī dasamaṃ gāthamāha –

Having spoken thus, she thought: “I have spoken a secret to my husband that I had never spoken before. He might be angry with me. I will ask for his forgiveness right in front of the ascetic who has served our family.” Then, seeking forgiveness, she spoke the tenth verse:

71.

71.

‘‘Maṇḍabya bhāsiṃ yamabhāsaneyyaṃ, taṃ khamyataṃ puttakahetu majja;

Puttapemā na idha paratthi kiñci, so no ayaṃ jīvati yaññadatto’’ti.

“Maṇḍabya, I spoke what should not have been spoken; forgive that today for the sake of our child. There is nothing greater than love for a son, and this our Yaññadatta lives.”

Tattha taṃ khamyatanti taṃ khamayatu. Puttakahetu majjāti taṃ mama bhāsitaṃ ajja imassa puttassa hetu khamayatu. So no ayanti yassa puttassa kāraṇā mayā etaṃ bhāsitaṃ, so no putto jīvati, imassa jīvitalābhabhāvena me khama sāmi, ajjato paṭṭhāya tava vasavattinī bhavissāmīti.

Here, ‘taṃ khamyataṃ’ means ‘may he forgive that.’ ‘Puttakahetu majja’ means ‘may he forgive what I have said today for the sake of this child.’ ‘So no ayaṃ’ means ‘the child for whose sake I spoke thus, that our son lives. Forgive me, lord, because of his having gained life. From today onwards, I shall be under your control.’”

Atha naṃ maṇḍabyo ‘‘uṭṭhehi bhadde, khamāmi te, ito pana paṭṭhāya mā pharusacittā ahosi, ahampi te appiyaṃ na karissāmī’’ti āha. Bodhisatto maṇḍabyaṃ āha – ‘‘āvuso, tayā dussaṅgharaṃ dhanaṃ saṅgharitvā kammañca phalañca asaddahitvā dānaṃ dadantena ayuttaṃ kataṃ, ito paṭṭhāya dānaṃ saddahitvā dehī’’ti. So ‘‘sādhū’’ti sampaṭicchitvā bodhisattaṃ āha – ‘‘bhante, tayā amhākaṃ dakkhiṇeyyabhāve ṭhatvā anabhiratena brahmacariyaṃ carantena ayuttaṃ kataṃ, ito paṭṭhāya idāni yathā tayi katakārā mahapphalā honti, evaṃ cittaṃ pasādetvā suddhacitto abhirato hutvā brahmacariyaṃ carāhī’’ti. Te mahāsattaṃ vanditvā uṭṭhāya agamaṃsu. Tato paṭṭhāya bhariyā sāmike sasnehā ahosi, maṇḍabyo pasannacitto saddhāya dānaṃ adāsi. Bodhisatto anabhiratiṃ vinodetvā jhānābhiññaṃ uppādetvā brahmalokaparāyaṇo ahosi.

Then Maṇḍabya said to her, 'Get up, dear one, I forgive you. From now on, do not be harsh-minded, and I too will not do anything unpleasant to you.' The Bodhisatta said to Maṇḍabya, 'Friend, having gathered wealth that is hard to gather and not believing in kamma and its fruit, you gave gifts improperly. From now on, give gifts with faith.' He replied, 'Very well,' and having accepted this, said to the Bodhisatta, 'Venerable sir, by remaining in a position worthy of offerings and living the holy life without delight, you have acted improperly. From now on, with a gladdened and pure mind, live the holy life with delight, so that acts of service done unto you may be of great fruit.' They paid homage to the Great Being, got up, and departed. From then on, the wife was affectionate toward her husband, and Maṇḍabya, with a serene mind, gave gifts with faith. The Bodhisatta, having dispelled discontent and developed meditative absorptions and higher knowledges, was destined for the Brahma world.

Satthā imaṃ dhammadesanaṃ āharitvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne ukkaṇṭhito bhikkhu sotāpattiphale patiṭṭhahi[Pg.37]. Tadā maṇḍabyo ānando ahosi, bhariyā visākhā, putto rāhulo, āṇimaṇḍabyo sāriputto, kaṇhadīpāyano pana ahameva ahosinti.

The Teacher, having delivered this discourse and revealed the Truths, connected the Jātaka. At the end of the Truths, the discontented monk was established in the fruit of stream-entry. At that time, Maṇḍabya was Ānanda, the wife was Visākhā, the son was Rāhula, Āṇimaṇḍabya was Sāriputta, and Kaṇhadīpāyana was none other than myself.

Kaṇhadīpāyanajātakavaṇṇanā chaṭṭhā.

The Commentary on the Kaṇhadīpāyana Jātaka is the sixth.

[445] 7. Nigrodhajātakavaṇṇanā

[445] 7. The Commentary on the Nigrodha Jātaka

Na vāhametaṃ jānāmīti idaṃ satthā veḷuvane viharanto devadattaṃ ārabbha kathesi. Ekadivasañhi bhikkhū tena ‘‘āvuso devadatta, satthā tava bahūpakāro, tvañhi satthāraṃ nissāya pabbajjaṃ labhi upasampadaṃ labhi, tepiṭakaṃ buddhavacanaṃ uggaṇhi, jhānaṃ uppādesi, lābhasakkāropi te dasabalasseva santako’’ti bhikkhūhi vutte tiṇasalākaṃ ukkhipitvā ‘‘ettakampi samaṇena gotamena mayhaṃ kataṃ guṇaṃ na passāmī’’ti vutte dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi devadatto akataññū mittadubbhī’’ti vatvā tehi yācito atītaṃ āhari.

'I do not know this,'—this the Teacher spoke while dwelling in the Bamboo Grove, concerning Devadatta. For one day, when the monks said to him, 'Friend Devadatta, the Teacher has done you great favors. It is because of the Teacher that you obtained the going forth, obtained the higher ordination, learned the three baskets of the Buddha's word, and aroused meditative states; and the gain and honor you receive is that which belongs to the Ten-Powered One,' Devadatta, lifting a blade of grass, replied, 'I do not see even this much good done to me by the ascetic Gotama.' At this, the monks stirred up talk in the Dhamma hall. The Teacher, arriving, asked, 'What is the subject you are discussing now, monks?' When told, 'This,' he said, 'Not only now, monks, but in the past too, Devadatta was ungrateful and a betrayer of friends,' and at their request, he related a story of the past.

Atīte rājagahe magadhamahārājā nāma rajjaṃ kāresi. Tadā rājagahaseṭṭhi attano puttassa janapadaseṭṭhino dhītaraṃ ānesi, sā vañjhā ahosi. Athassā aparabhāge sakkāro parihāyi. ‘‘Amhākaṃ puttassa gehe vañjhitthiyā vasantiyā kathaṃ kulavaṃso vaḍḍhissatī’’ti yathā sā suṇāti, evampi kathaṃ samuṭṭhāpenti. Sā taṃ sutvā ‘‘hotu gabbhiniālayaṃ katvā ete vañcessāmī’’ti cintetvā attano atthacārikaṃ dhātiṃ āha ‘‘amma, gabbhiniyo nāma kiñca kiñca karontī’’ti gabbhiniparihāraṃ pucchitvā utunikāle paṭicchādetvā ambilādirucikā hutvā hatthapādānaṃ uddhumāyanakāle hatthapādapiṭṭhiyo koṭṭāpetvā bahalaṃ kāresi, divase divasepi pilotikāveṭhanena ca udaravaḍḍhanaṃ vaḍḍhesi, thanamukhāni kāḷāni kāresi, sarīrakiccaṃ karontīpi aññatra tassā dhātiyā aññesaṃ sammukhaṭṭhāne na karoti. Sāmikopissā gabbhaparihāraṃ adāsi. Evaṃ nava māse vasitvā ‘‘idāni janapade pitu gharaṃ gantvā vijāyissāmī’’ti sasure āpucchitvā rathamāruhitvā mahantena parivārena rājagahā nikkhamitvā [Pg.38] maggaṃ paṭipajji. Tassā pana purato eko sattho gacchati. Satthena vasitvā gataṭṭhānaṃ esā pātarāsakāle pāpuṇāti.

In the past, a great king of Magadha ruled in Rājagaha. At that time, the chief merchant of Rājagaha brought a daughter of a provincial chief merchant for his son, but she was barren. Later, her honor declined. 'How will our family lineage grow if a barren woman lives in our son's house?' they would say, spreading such talk in a way that she could hear it. Hearing this, she thought, 'Very well, I will deceive them by making a pretense of pregnancy.' She then asked her personal maid, 'Mother, what do pregnant women do?' After inquiring about the care of a pregnant woman, she concealed her menstrual periods, craved sour and other tastes, and when her hands and feet would swell, she had the backs of her hands and feet pounded to make them appear plump. Day by day, she also increased the size of her belly by wrapping it with cloths. She darkened her nipples and performed her bodily functions only in the presence of that maid, not in front of others. Her husband also provided her with pregnancy care. Having lived thus for nine months, she said, 'Now I will go to my father’s house in the province to give birth.' Taking leave of her father-in-law, she mounted a chariot and left Rājagaha with a large retinue, proceeding along the road. Ahead of her, a caravan was traveling. She would reach the place where the caravan had stayed and departed at breakfast time.

Athekadivasaṃ tasmiṃ satthe ekā duggatitthī rattiyā ekasmiṃ nigrodhamūle puttaṃ vijāyitvā pātova satthe gacchante ‘‘ahaṃ vinā satthena gantuṃ na sakkhissāmi, sakkā kho pana jīvantiyā puttaṃ labhitu’’nti nigrodhamūlajāle jalābuñceva gabbhamalañca attharitvā puttaṃ chaṭṭetvā agamāsi. Dārakassapi devatā ārakkhaṃ gaṇhiṃsu. So hi na yo vā so vā, bodhisattoyeva. So pana tadā tādisaṃ paṭisandhiṃ gaṇhi. Itarā pātarāsakāle taṃ ṭhānaṃ patvā ‘‘sarīrakiccaṃ karissāmī’’ti tāya dhātiyā saddhiṃ nigrodhamūlaṃ gatā suvaṇṇavaṇṇaṃ dārakaṃ disvā ‘‘amma, nipphannaṃ no kicca’’nti pilotikāyo apanetvā ucchaṅgapadesaṃ lohitena ca gabbhamalena ca makkhetvā attano gabbhavuṭṭhānaṃ ārocesi. Tāvadeva naṃ sāṇiyā parikkhipitvā haṭṭhatuṭṭho saparijano rājagahaṃ paṇṇaṃ pesesi. Athassā sassusasurā vijātakālato paṭṭhāya ‘‘pitu kule kiṃ karissati, idheva āgacchatū’’ti pesayiṃsu. Sā paṭinivattitvā rājagahameva pāvisi. Tattha taṃ sampaṭicchitvā dārakassa nāmaṃ karontā nigrodhamūle jātattā ‘‘nigrodhakumāro’’ti nāmaṃ kariṃsu. Taṃ divasaññeva anuseṭṭhisuṇisāpi vijāyanatthāya kulagharaṃ gacchantī antarāmagge ekissā rukkhasākhāya heṭṭhā puttaṃ vijāyi, tassa ‘‘sākhakumāro’’ti nāmaṃ kariṃsu. Taṃ divasaññeva seṭṭhiṃ nissāya vasantassa tunnakārassa bhariyāpi pilotikantare puttaṃ vijāyi, tassa ‘‘pottiko’’ti nāmaṃ kariṃsu.

Then one day, in that caravan, a poor woman gave birth to a son at night under a banyan tree. In the morning, as the caravan was leaving, she thought, 'I cannot go without the caravan, and it is possible to get another child while alive.' So she spread out the placenta and afterbirth at the root network of the banyan tree, abandoned the child, and departed. The deities took care of the boy, for he was no ordinary child—he was the Bodhisatta himself. He had taken such a rebirth at that time. At breakfast time, the other woman, thinking, 'I will attend to a bodily need,' went to the banyan tree with her nurse. Seeing the golden-hued boy, she exclaimed, 'Mother, our task is accomplished!' She removed her cloths, smeared her lap area with blood and afterbirth, and announced her own delivery. Immediately, she wrapped him in a coarse cloth and, overjoyed with her attendants, sent a message to Rājagaha. Then her mother-in-law and father-in-law sent a message, saying: 'What would he do at his mother's family home? Let him come right here.' She returned and entered Rājagaha. There, they welcomed the child and, naming him, since he was born under a banyan tree, they called him 'Nigrodhakumāra.' On that same day, the junior treasurer’s daughter-in-law, while going to her family home to give birth, delivered a son along the way under a tree branch. They named him 'Sākhakumāra.' Also on that same day, the wife of a tailor, who was living in dependence on the treasurer, gave birth to a son among some cloths. They named him 'Pottika.'

Mahāseṭṭhi ubhopi te dārake ‘‘nigrodhakumārassa jātadivasaññeva jātā’’ti āṇāpetvā teneva saddhiṃ saṃvaḍḍhesi. Te ekato vaḍḍhitvā vayappattā takkasilaṃ gantvā sippaṃ uggaṇhiṃsu. Ubhopi seṭṭhiputtā ācariyassa dve sahassāni adaṃsu. Nigrodhakumāro pottikassa attano santike sippaṃ paṭṭhapesi. Te nipphannasippā ācariyaṃ āpucchitvā nikkhantā ‘‘janapadacārikaṃ carissāmā’’ti anupubbena bārāṇasiṃ patvā ekasmiṃ rukkhamūle nipajjiṃsu. Tadā bārāṇasirañño kālakatassa sattamo divaso, ‘‘sve phussarathaṃ yojessāmā’’ti nagare bheriṃ carāpesuṃ. Tesupi sahāyesu rukkhamūle nipajjitvā niddāyantesu pottiko [Pg.39] paccūsakāle uṭṭhāya nigrodhakumārassa pāde parimajjanto nisīdi. Tasmiṃ rukkhe vutthakukkuṭesu uparikukkuṭo heṭṭhākukkuṭassa sarīre vaccaṃ pātesi. Atha naṃ so ‘‘kenetaṃ pātita’’nti āha. ‘‘Samma, mā kujjhi, mayā ajānantena pātita’’nti āha. ‘‘Are, tvaṃ mama sarīraṃ attano vaccaṭṭhānaṃ maññasi, kiṃ mama pamāṇaṃ na jānāsī’’ti. Atha naṃ itaro ‘‘are tvaṃ ‘ajānantena me kata’nti vuttepi kujjhasiyeva, kiṃ pana te pamāṇa’’nti āha. ‘‘Yo maṃ māretvā maṃsaṃ khādati, so pātova sahassaṃ labhati, tasmā ahaṃ mānaṃ karomī’’ti. Atha naṃ itaro ‘‘are ettakamattena tvaṃ mānaṃ karosi, maṃ pana māretvā yo thūlamaṃsaṃ khādati, so pātova rājā hoti, yo majjhimamaṃsaṃ khādati, so senāpati, yo aṭṭhinissitaṃ khādati, so bhaṇḍāgāriko hotī’’ti āha.

The great merchant, having declared that both those boys were born on the very day of Nigrodhakumāra's birth, raised them together with him. Growing up together, when they came of age, they went to Takkasilā to learn their crafts. Both sons of the merchant gave two thousand to their teacher. Nigrodhakumāra arranged for Pottika to study his craft close to him. Having mastered their crafts, they took leave of their teacher and set out, saying, "We will travel through the countryside." Gradually, they reached Bārāṇasī and lay down at the foot of a tree. At that time, it was the seventh day since the king of Bārāṇasī had passed away, and they had a drum beaten in the city, announcing, "Tomorrow we will yoke the auspicious chariot." While his companions lay asleep at the foot of the tree, Pottika rose at dawn and sat massaging Nigrodhakumāra’s feet. Among the roosters roosting in that tree, the one above dropped its excrement on the body of the one below. The lower one said, "Who dropped this?" The upper one replied, "Friend, do not be angry; it was dropped by me unknowingly." The lower one retorted, "Hey, do you consider my body a place for your excrement? Do you not know my worth?" The other replied, "Hey, even when I say, 'It was done by me unknowingly,' you still get angry—what then is your worth?" The lower one said, "Whoever kills me and eats my flesh will gain a thousand in the morning—that is why I am proud." The other replied, "Hey, you are proud of such a small thing? But whoever kills me and eats my thick flesh becomes king in the morning; whoever eats my medium flesh becomes the commander-in-chief; and whoever eats the flesh clinging to my bones becomes the treasurer."

Pottiko tesaṃ kathaṃ sutvā ‘‘kiṃ no sahassena, rajjameva vara’’nti saṇikaṃ rukkhaṃ abhiruhitvā uparisayitakukkuṭaṃ gahetvā māretvā aṅgāre pacitvā thūlamaṃsaṃ nigrodhassa adāsi, majjhimamaṃsaṃ sākhassa adāsi, aṭṭhimaṃsaṃ attanā khādi. Khāditvā pana ‘‘samma nigrodha, tvaṃ ajja rājā bhavissasi, samma sākha, tvaṃ senāpati bhavissasi, ahaṃ pana bhaṇḍāgāriko bhavissāmī’’ti vatvā ‘‘kathaṃ jānāsī’’ti puṭṭho taṃ pavattiṃ ārocesi. Te tayopi janā pātarāsavelāya bārāṇasiṃ pavisitvā ekassa brāhmaṇassa gehe sappisakkarayuttaṃ pāyāsaṃ bhuñjitvā nagarā nikkhamitvā uyyānaṃ pavisiṃsu. Nigrodhakumāro silāpaṭṭe nipajji, itare dve bahi nipajjiṃsu. Tasmiṃ samaye pañca rājakakudhabhaṇḍāni anto ṭhapetvā phussarathaṃ vissajjesuṃ. Tattha vitthārakathā mahājanakajātake (jā. 2.22.123 ādayo) āvi bhavissati. Phussaratho uyyānaṃ gantvā nivattitvā ārohanasajjo hutvā aṭṭhāsi. Purohito ‘‘uyyāne puññavatā sattena bhavitabba’’nti uyyānaṃ pavisitvā kumāraṃ disvā pādantato sāṭakaṃ apanetvā pādesu lakkhaṇāni upadhāretvā ‘‘tiṭṭhatu bārāṇasiyaṃ rajjaṃ, sakalajambudīpassa adhipatirājā bhavituṃ yutto’’ti sabbatālāvacare paggaṇhāpesi. Nigrodhakumāro pabujjhitvā mukhato sāṭakaṃ apanetvā mahājanaṃ oloketvā parivattitvā nipanno thokaṃ vītināmetvā silāpaṭṭe pallaṅkena nisīdi. Atha [Pg.40] naṃ purohito jaṇṇunā patiṭṭhāya ‘‘rajjaṃ te deva pāpuṇātī’’ti vatvā ‘‘‘sādhū’’ti vutte tattheva ratanarāsimhi ṭhapetvā abhisiñci. So rajjaṃ patvā sākhassa senāpatiṭṭhānaṃ datvā mahantena sakkārena nagaraṃ pāvisi, pottikopi tehi saddhiññeva agamāsi. Tato paṭṭhāya mahāsatto bārāṇasiyaṃ dhammena rajjaṃ kāresi.

Hearing their conversation, Pottika thought, "What use is a thousand? The kingdom itself is better." Gently climbing the tree, he caught the rooster sleeping above, killed it, cooked it on coals, gave the thick flesh to Nigrodha, the medium flesh to Sākha, and ate the flesh from the bones himself. After eating, he said, "Friend Nigrodha, today you will become king; friend Sākha, you will become the commander-in-chief; and I will become the treasurer." When asked how he knew, he related the matter. At the time of the morning meal, the three of them entered Bārāṇasī, ate rice porridge with ghee and sugar in a brahmin’s house, left the city, and entered a park. The young Nigrodha lay down on a stone slab, while the other two lay down outside. At that time, they placed the five royal insignia inside and sent out the Phussa chariot. The detailed story of this will become clear in the Mahājanaka Jātaka. The Phussa chariot went to the park, turned back, and stood ready to be mounted. The purohita, thinking, "There must be a meritorious being in the park," entered the park and saw the young man. Removing the cloth from the end of his feet, he examined the marks on his feet and declared, "Let alone the kingdom of Bārāṇasī, he is fit to be the sovereign king of all Jambudīpa." He had him honored with all kinds of music. The young Nigrodha awoke, removed the cloth from his face, looked at the great crowd, turned over, and after a short while, sat cross-legged on the stone slab. Then the purohita, kneeling down, said, "The kingdom comes to you, Your Majesty." When he said, "Good," they placed him on a heap of jewels right there and consecrated him. Having attained the kingdom, he gave the position of commander-in-chief to Sākha and entered the city with great honor. Pottika also went with them. From then on, the Great Being ruled righteously in Bārāṇasī.

So ekadivasaṃ mātāpitūnaṃ saritvā sākhaṃ āha – ‘‘samma, na sakkā mātāpitūhi vinā vattituṃ, mahantena parivārena gantvā mātāpitaro no ānehī’’ti. Sākho ‘‘na me tattha gamanakammaṃ atthī’’ti paṭikkhipi. Tato pottikaṃ āṇāpesi. So ‘‘sādhū’’ti tattha gantvā nigrodhassa mātāpitaro ‘‘putto vo rajje patiṭṭhito, etha gacchāmā’’ti āha. Te ‘‘atthi no tāva vibhavamattaṃ, alaṃ tattha gamanenā’’ti paṭikkhipiṃsu. Sākhassapi mātāpitaro avoca, tepi na icchiṃsu. Attano mātāpitaro avoca, ‘‘mayaṃ tāta tunnakārakammena jīvissāma ala’’nti paṭikkhipiṃsu. So tesaṃ manaṃ alabhitvā bārāṇasimeva paccāgantvā ‘‘senāpatissa ghare maggakilamathaṃ vinodetvā pacchā nigrodhasahāyaṃ passissāmī’’ti cintetvā tassa nivesanadvāraṃ gantvā ‘‘sahāyo kira te pottiko nāma āgatoti senāpatissa ārocehī’’ti dovārikaṃ āha, so tathā akāsi. Sākho pana ‘‘ayaṃ mayhaṃ rajjaṃ adatvā sahāyanigrodhassa adāsī’’ti tasmiṃ veraṃ bandhi. So taṃ kathaṃ sutvāva kuddho āgantvā ‘‘ko imassa sahāyo ummattako dāsiputto, gaṇhatha na’’nti vatvā hatthapādajaṇṇukapparehi koṭṭāpetvā gīvāyaṃ gāhāpetvā nīharāpesi.

One day, remembering his parents, he said to Sākha, "Friend, it is not possible to live without one's parents. Go with a large retinue and bring our parents here." Sākha refused, saying, "It is not my duty to go there." Then he commanded Pottika. He said, "Very well," went there, and said to Nigrodha's parents, "Your son has been established in the kingdom. Come, let us go." They refused, saying, "We have sufficient wealth; there is no need to go there." He also spoke to Sākha's parents, but they too did not wish to go. He spoke to his own parents, who refused, saying, "We, dear son, will live by our tailor's craft; that is enough." Unable to gain their consent, he returned to Bārāṇasī. Thinking, "I will relieve my travel fatigue at the commander-in-chief's house and afterwards see my friend Nigrodha," he went to the gate of his residence and told the gatekeeper, "Inform the commander-in-chief that his friend named Pottika has arrived." The gatekeeper did so. But Sākha had conceived a hatred for him, thinking, "This man did not give the kingdom to me, but gave it to my friend Nigrodha." Upon hearing this news, he came out in a rage and said, "Who is this friend of his? A madman, the son of a slave! Seize him!" Then he had him beaten on his hands, feet, knees, and elbows, and had him seized by the neck and thrown out.

So cintesi ‘‘sākho mama santikā senāpatiṭṭhānaṃ labhitvā akataññū mittadubbhī, maṃ koṭṭāpetvā nīharāpesi, nigrodho pana paṇḍito kataññū sappuriso, tasseva santikaṃ gamissāmī’’ti. So rājadvāraṃ gantvā ‘‘deva, pottiko kira nāma te sahāyo dvāre ṭhito’’ti rañño ārocāpesi. Rājā pakkosāpetvā taṃ āgacchantaṃ disvā āsanā vuṭṭhāya paccuggantvā paṭisanthāraṃ katvā massukammādīni kārāpetvā sabbālaṅkārapaṭimaṇḍitena paribhuttanānaggarasabhojanena tena saddhiṃ sukhanisinno mātāpitūnaṃ pavattiṃ pucchitvā anāgamanabhāvaṃ suṇi. Sākhopi ‘‘pottiko maṃ rañño santike paribhindeyya[Pg.41], mayi pana gate kiñci vattuṃ na sakkhissatī’’ti tattheva agamāsi. Pottiko tassa santikeyeva rājānaṃ āmantetvā ‘‘deva, ahaṃ maggakilanto ‘sākhassa gehaṃ gantvā vissamitvā idhāgamissāmī’ti agamiṃ. Atha maṃ sākho ‘nāhaṃ taṃ jānāmī’ti vatvā koṭṭāpetvā gīvāyaṃ gāhāpetvā nīharāpesīti saddaheyyāsi tvaṃ eta’’nti vatvā tisso gāthā abhāsi –

He thought, "Sākha, having received the position of commander-in-chief from me, is ungrateful and a betrayer of his friend; he had me beaten and thrown out. But Nigrodha is wise, grateful, and a virtuous man—I will go to him." He went to the king's gate and had it announced to the king, "Your Majesty, your friend named Pottika is standing at the gate." The king had him summoned, and seeing him approaching, rose from his seat, went to meet him, and made a friendly greeting. He had his beard and so forth attended to, had him adorned with all ornaments, and after Pottika had eaten a meal of various excellent flavors, the king sat comfortably with him, asked about his parents, and heard that they had not come. Sākha also went there, thinking, "Pottika might speak ill of me in the king's presence, but if I am there, he will not be able to say anything." In Sākha's very presence, Pottika addressed the king, "Your Majesty, weary from my journey, I went to Sākha’s house, thinking, 'I will rest and then come here.' But Sākha said, 'I do not know you,' had me beaten, and had me seized by the neck and thrown out. Would you believe this?" Having said this, he spoke three verses:

72.

72.

‘‘Na vāhametaṃ jānāmi, ko vāyaṃ kassa vāti vā;

Yathā sākho vadi eva, nigrodha kinti maññasi.

"'I do not know this man, who he is, or whose he is'—thus Sākha spoke. O Nigrodha, what do you think of this?

73.

73.

‘‘Tato galavinītena, purisā nīhariṃsu maṃ;

Datvā mukhapahārāni, sākhassa vacanaṃkarā.

"Then, having seized me by the neck, men dragged me out, striking me in the mouth, doing the bidding of Sākha."

74.

74.

‘‘Etādisaṃ dummatinā, akataññuna dubbhinā;

Kataṃ anariyaṃ sākhena, sakhinā te janādhipā’’ti.

"Such an ignoble deed was done by Sākha, your friend, who is ill-minded, ungrateful, and treacherous, O lord of men."

Tattha kinti maññasīti yathā maṃ sākho acari, kiṃ tvampi evameva maññasi, udāhu aññathā maññasi, maṃ sākho evaṃ vadeyyāti saddahasi, taṃ na saddahasīti adhippāyo. Galavinītenāti galaggāhena. Dubbhināti mittadubbhinā.

Herein, 'what do you think?' means: just as Sākha treated me, do you also think the same, or do you think differently? Do you believe that Sākha would speak to me thus, or do you not believe it? That is the intention. 'Galavinītena' means 'by seizing the throat'. 'Dubbhinā' means 'betraying a friend'.

Taṃ sutvā nigrodho catasso gāthā abhāsi –

Hearing this, Nigrodha spoke four verses:

75.

75.

‘‘Na vāhametaṃ jānāmi, napi me koci saṃsati;

Yaṃ me tvaṃ samma akkhāsi, sākhena kāraṇaṃ kataṃ.

"I do not know this, nor does anyone tell me; that which you have told me, friend, is a deed done by Sākha."

76.

76.

‘‘Sakhīnaṃ sājīvakaro, mama sākhassa cūbhayaṃ;

Tvaṃ nosissariyaṃ dātā, manussesu mahantataṃ;

Tayāmā labbhitā iddhī, ettha me natthi saṃsayo.

"You are a provider of good livelihood for friends, for both me and Sākha. You are the giver to us of sovereignty and greatness among humans. By you, power has been obtained by us; of this I have no doubt."

77.

77.

‘‘Yathāpi bījamaggimhi, ḍayhati na virūhati;

Evaṃ kataṃ asappurise, nassati na virūhati.

"Just as a seed in a fire burns and does not sprout, so too, a deed done to an unworthy person perishes and does not flourish."

78.

78.

‘‘Kataññumhi ca posamhi, sīlavante ariyavuttine;

Sukhette viya bījāni, kataṃ tamhi na nassatī’’ti.

"But for a person who is grateful, virtuous, and of noble conduct, a deed done for him does not perish, like seeds in a good field."

Tattha [Pg.42] saṃsatīti ācikkhati. Kāraṇaṃ katanti ākaḍḍhanavikaḍḍhanapothanakoṭṭanasaṅkhātaṃ kāraṇaṃ katanti attho. Sakhīnaṃ sājīvakaroti samma, pottika tvaṃ sahāyakānaṃ suājīvakaro jīvikāya uppādetā. Mama sākhassa cūbhayanti mayhañca sākhassa ca ubhinnampi sakhīnanti attho. Tvaṃ nosissariyanti tvaṃ no asi issariyaṃ dātā, tava santikā imā sampattī amhehi laddhā. Mahantatanti mahantabhāvaṃ.

Herein, 'saṃsati' means 'tells'. 'Kāraṇaṃ kataṃ' means 'a deed done', that is, the deed consisting of dragging, pulling, striking, and pounding. 'Sakhīnaṃ sājīvakaro' means: friend Pottika, you are a good provider of livelihood for your companions, a producer of livelihood. 'Mama sākhassa cūbhayaṃ' means 'for both me and Sākha', that is, for both friends. 'Tvaṃ nosissariyaṃ' means 'you are our giver of sovereignty'; these possessions were obtained by us from you. 'Mahantataṃ' means 'greatness'.

Evañca pana vatvā ettakaṃ kathente nigrodhe sākho tattheva aṭṭhāsi. Atha naṃ rājā ‘‘sākha imaṃ pottikaṃ sañjānāsī’’ti pucchi. So tuṇhī ahosi. Athassa rājā daṇḍaṃ āṇāpento aṭṭhamaṃ gāthamāha –

And having spoken thus, while Nigrodha was saying this much, Sākha stood right there. Then the king asked him, 'Sākha, do you recognize this Pottika?' He was silent. Then the king, ordering punishment for him, spoke the eighth verse:

79.

79.

‘‘Imaṃ jammaṃ nekatikaṃ, asappurisacintakaṃ;

Hanantu sākhaṃ sattīhi, nāssa icchāmi jīvita’’nti.

"This wretched, deceitful one, who thinks like an unworthy person—let them slay Sākha with spears; I do not wish for his life."

Tattha jammanti lāmakaṃ. Nekatikanti vañcakaṃ.

Herein, 'jamma' means 'base'. 'Nekatika' means 'deceitful'.

Taṃ sutvā pottiko ‘‘mā esa bālo maṃ nissāya nassatū’’ti cintetvā navamaṃ gāthamāha –

Hearing this, Pottika, thinking, 'Let not this fool be ruined on account of me,' spoke the ninth verse:

80.

80.

‘‘Khamatassa mahārāja, pāṇā na paṭiānayā;

Khama deva asappurisassa, nāssa icchāmahaṃ vadha’’nti.

"Forgive him, great king; lives cannot be brought back. Forgive, O deva, this unworthy man; I do not desire his death."

Tattha khamatassāti khamataṃ assa, etassa asappurisassa khamathāti attho. Na paṭiānayāti matassa nāma pāṇā paṭiānetuṃ na sakkā.

Herein, 'khamatassa' means 'forgive him'; the meaning is, 'forgive this unworthy person'. 'Na paṭiānayā' means 'it is not possible to bring back the life-breath of one who is dead'.

Rājā tassa vacanaṃ sutvā sākhassa khami, senāpatiṭṭhānampi pottikasseva dātukāmo ahosi, so pana na icchi. Athassa sabbasenānīnaṃ vicāraṇārahaṃ bhaṇḍāgārikaṭṭhānaṃ nāma adāsi. Pubbe kiretaṃ ṭhānantaraṃ nāhosi, tato paṭṭhāya jātaṃ. Aparabhāge pottiko bhaṇḍāgāriko puttadhītāhi vaḍḍhamāno attano puttadhītānaṃ ovādavasena osānagāthamāha –

The king, hearing his words, forgave Sākha. He even wished to give the position of commander-in-chief to Pottika himself, but he did not desire it. Then he gave him the position of treasurer, which was worthy of judging all the army chiefs. It is said that previously this position did not exist; it came into being from that time onward. Later, Pottika the treasurer, flourishing with sons and daughters, spoke the concluding verse as advice to his own sons and daughters:

81.

81.

‘‘Nigrodhameva seveyya, na sākhamupasaṃvase;

Nigrodhasmiṃ mataṃ seyyo, yañce sākhasmi jīvita’’nti.

"One should associate only with a Nigrodha, not live with a Sākha. Better to die with a Nigrodha than to live with a Sākha."

Satthā [Pg.43] imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, bhikkhave, devadatto pubbepi akataññūyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā sākho devadatto ahosi, pottiko ānando, nigrodho pana ahameva ahosi’’nti.

The Teacher, having delivered this Dhamma discourse, said, 'Thus, bhikkhus, Devadatta was ungrateful even in the past.' Then he made the connection in the birth-story: 'At that time, Sākha was Devadatta, Pottika was Ānanda, but Nigrodha was I myself.'

Nigrodhajātakavaṇṇanā sattamā.

The Commentary on the Nigrodha Jātaka, the seventh.

[446] 8. Takkalajātakavaṇṇanā

[446] 8. The Commentary on the Takkala Jātaka

Na takkalā santi na āluvānīti idaṃ satthā jetavane viharanto ekaṃ pituposakaṃ upāsakaṃ ārabbha kathesi. So kira daliddakule paccājāto mātari kālakatāya pātova uṭṭhāya dantakaṭṭhamukhodakadānādīni karonto bhatiṃ vā kasiṃ vā katvā laddhavibhavānurūpena yāgubhattādīni sampādetvā pitaraṃ posesi. Atha naṃ pitā āha – ‘‘tāta, tvaṃ ekakova anto ca bahi ca kattabbaṃ karosi, ekaṃ te kuladārikaṃ ānessāmi, sā te gehe kattabbaṃ karissatī’’ti. ‘‘Tāta, itthiyo nāma gharaṃ āgatā neva mayhaṃ, na tumhākaṃ cittasukhaṃ karissanti, mā evarūpaṃ cintayittha, ahaṃ yāvajīvaṃ tumhe posetvā tumhākaṃ accayena jānissāmī’’ti. Athassa pitā anicchamānasseva ekaṃ kumārikaṃ ānesi. Sā sasurassa ca sāmikassa ca upakārikā ahosi nīcavutti. Sāmikopissā ‘‘mama pitu upakārikā’’ti tussitvā laddhaṃ laddhaṃ manāpaṃ āharitvā deti, sāpi taṃ sasurasseva upanāmesi. Sā aparabhāge cintesi ‘‘mayhaṃ sāmiko laddhaṃ laddhaṃ pitu adatvā mayhameva deti, addhā pitari nisneho jāto, imaṃ mahallakaṃ ekenupāyena mama sāmikassa paṭikkūlaṃ katvā gehā nikkaḍḍhāpessāmī’’ti.

'There are no takkalas, no āluvāni'—this the Teacher spoke while dwelling at Jetavana concerning a certain lay follower who supported his father. It is said he was born into a poor family, and after his mother passed away, he would rise early in the morning to perform services such as giving a tooth-stick and water for the mouth. Having worked for wages or by farming, he would prepare gruel, rice, and so on, according to the means he had obtained, and thus supported his father. Then his father said to him, 'Son, you alone do all the work, both inside and outside. I will bring you a girl from a good family; she will do the work in the house for you.' 'Father,' he replied, 'women, having come into the house, will bring no peace of mind either to me or to you. Do not think of such a thing. I will support you as long as you live, and I will see to things after you pass away.' But his father, even though he was unwilling, brought a young girl. She was helpful to both her father-in-law and her husband, and was of humble conduct. Her husband, too, pleased that 'she is helpful to my father,' would bring and give to her whatever pleasing thing he obtained, and she, in turn, would offer it to her father-in-law. Later, she thought: 'My husband gives whatever he obtains to me, not to his father. Surely, he has become unaffectionate towards his father. By some stratagem, I will make this old man repulsive to my husband and have him thrown out of the house.'

Sā tato paṭṭhāya udakaṃ atisītaṃ vā accuṇhaṃ vā, āhāraṃ atiloṇaṃ vā aloṇaṃ vā, bhattaṃ uttaṇḍulaṃ vā atikilinnaṃ vāti evamādīni tassa kodhuppattikāraṇāni katvā tasmiṃ kujjhante ‘‘ko imaṃ mahallakaṃ upaṭṭhātuṃ sakkhissatī’’ti pharusāni vatvā kalahaṃ vaḍḍhesi. Tattha tattha kheḷapiṇḍādīni chaḍḍetvāpi sāmikaṃ ujjhāpesi ‘‘passa pitu kammaṃ, ‘idañcidañca mā karī’ti vutte kujjhati, imasmiṃ gehe pitaraṃ vā vasāpehi maṃ vā’’ti. Atha naṃ so ‘‘bhadde, tvaṃ daharā yattha katthaci jīvituṃ sakkhissasi, mayhaṃ [Pg.44] pitā mahallako, tvaṃ tassa asahantī imamhā gehā nikkhamā’’ti āha. Sā bhītā ‘‘ito paṭṭhāya evaṃ na karissāmī’’ti sasurassa pādesu patitvā khamāpetvā pakatiniyāmeneva paṭijaggituṃ ārabhi. Atha so upāsako purimadivasesu tāya ubbāḷho satthu santikaṃ dhammassavanāya agantvā tassā pakatiyā patiṭṭhitakāle agamāsi. Atha naṃ satthā ‘‘kiṃ, upāsaka, sattaṭṭha divasāni dhammassavanāya nāgatosī’’ti pucchi. So taṃ kāraṇaṃ kathesi. Satthā ‘‘idāni tāva tassā kathaṃ aggahetvā pitaraṃ na nīharāpesi, pubbe pana etissā kathaṃ gahetvā pitaraṃ āmakasusānaṃ netvā āvāṭaṃ khaṇitvā tattha naṃ pakkhipitvā māraṇakāle ahaṃ sattavassiko hutvā mātāpitūnaṃ guṇaṃ kathetvā pitughātakakammā nivāresiṃ, tadā tvaṃ mama kathaṃ sutvā tava pitaraṃ yāvajīvaṃ paṭijaggitvā saggaparāyaṇo jāto, svāyaṃ mayā dinno ovādo bhavantaragatampi na vijahati, iminā kāraṇena tassā kathaṃ aggahetvā idāni tayā pitā na nīhaṭo’’ti vatvā tena yācito atītaṃ āhari.

From that time onward, she would make the water too cold or too hot, the food too salty or without salt, the rice undercooked or overcooked, and so on, creating reasons for his anger. When he became angry, she would say harsh things like, 'Who can attend to this old man?' and would escalate the quarrel. She would also throw down lumps of phlegm and so forth in various places and complain to her husband, 'See your father’s deeds! When told, “Do not do this and that,” he gets angry. In this house, either make your father live here or me.' Then he said to her, 'Good lady, you are young and can live anywhere. My father is old. Since you cannot bear him, leave this house.' Frightened, she fell at her father-in-law’s feet, asked for his forgiveness, and began to care for him in the normal way. Then that lay follower, who in the preceding days had been harassed by her and had not gone to the Teacher’s presence to hear the Dhamma, went when she was re-established in her normal state. The Teacher asked him, 'Lay follower, why have you not come to hear the Dhamma for seven or eight days?' He told him the reason. The Teacher said, 'Now, at least, you did not take her word and have your father driven out. But in the past, taking her word, you took your father to a charnel ground for the uncremated, dug a pit, and threw him in. At the time you were about to kill him, I, being seven years old, spoke of the virtues of parents and prevented you from the act of patricide. Then, hearing my words, you cared for your father for as long as he lived and became one bound for heaven. This advice given by me does not abandon you even when you have gone to another existence. It is for this reason that you did not take her word and drive your father out now.' Having said this, and being requested by him, the Teacher related the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente aññatarasmiṃ kāsigāme ekassa kulassa ghare ekaputtako ahosi nāmena saviṭṭhako nāma. So mātāpitaro paṭijagganto aparabhāge mātari kālakatāya pitaraṃ posesīti sabbaṃ vatthu paccuppannavatthuniyāmeneva kathetabbaṃ. Ayaṃ panettha viseso. Tadā sā itthī ‘‘passa pitu kammaṃ, ‘idañcidañca mā karī’ti vutte kujjhatī’’ti vatvā ‘‘sāmi, pitā te caṇḍo pharuso niccaṃ kalahaṃ karoti, jarājiṇṇo byādhipīḷito na cirasseva marissati, ahañca etena saddhiṃ ekagehe vasituṃ na sakkomi, sayampesa katipāhena marissatiyeva, tvaṃ etaṃ āmakasusānaṃ netvā āvāṭaṃ khaṇitvā tattha naṃ pakkhipitvā kuddālena sīsaṃ chinditvā jīvitakkhayaṃ pāpetvā upari paṃsunā chādetvā āgacchāhī’’ti āha. So tāya punappunaṃ vuccamāno ‘‘bhadde, purisamāraṇaṃ nāma bhāriyaṃ, kathaṃ naṃ māressāmī’’ti āha. ‘‘Ahaṃ te upāyaṃ ācikkhissāmī’’ti. ‘‘Ācikkha tāvā’’ti. ‘‘Sāmi, tvaṃ paccūsakāle pitu nisinnaṭṭhānaṃ gantvā yathā sabbe suṇanti, evaṃ mahāsaddaṃ katvā ‘tāta, asukagāme tumhākaṃ uddhāraṇako [Pg.45] atthi, mayi gate na deti, tumhākaṃ accayena na dassateva, sve yānake nisīditvā pātova gacchissāmā’ti vatvā tena vuttavelāyameva uṭṭhāya yānakaṃ yojetvā tattha nisīdāpetvā āmakasusānaṃ netvā āvāṭaṃ khaṇitvā corehi acchinnasaddaṃ katvā māretvā āvāṭe pakkhipitvā sīsaṃ chinditvā nhāyitvā āgacchā’’ti.

In the past, when Brahmadatta was ruling in Benares, in a certain village of Kasi, there was an only son in one household named Savitthaka. He took care of his parents, but later, when his mother died, he supported his father. The entire story should be told in the manner of a present event. Here, however, is the difference. At that time, the woman said, “See your father’s behavior—when told, ‘Do not do this or that,’ he gets angry.” Then she continued, “Master, your father is irritable and cruel, always quarreling. He is old, afflicted by illness, and will soon die. I cannot live with him in the same house. He himself will die in a few days. You should take him to the charnel ground, dig a pit, throw him in, cut off his head with a spade, put an end to his life, cover him with dirt, and return.” Though she repeatedly urged him, he replied, “Dear, killing a man is a grave matter. How can I kill him?” She said, “I will tell you the method.” “Tell me then,” he said. “Master, in the early morning, go to where your father sits and loudly announce so that all can hear: ‘Father, in such-and-such village, there is a debt owed to you. If I go, they do not pay. After your death, they will not pay at all. Tomorrow, let us board a cart and go early in the morning.’ Then, at the appointed time, rise, prepare the cart, seat him in it, take him to the charnel ground, dig a pit, make a loud noise as if robbers are attacking, kill him, throw him into the pit, cut off his head, bathe, and return.”

Saviṭṭhako ‘‘atthesa upāyo’’ti tassā vacanaṃ sampaṭicchitvā yānakaṃ gamanasajjaṃ akāsi. Tassa paneko sattavassiko putto atthi paṇḍito byatto. So mātu vacanaṃ sutvā ‘‘mayhaṃ mātā pāpadhammā pitaraṃ me pitughātakammaṃ kāreti, ahaṃ imassa pitughātakammaṃ kātuṃ na dassāmī’’ti saṇikaṃ gantvā ayyakena saddhiṃ nipajji. Saviṭṭhakopi itarāya vuttavelāya yānakaṃ yojetvā ‘‘ehi, tāta, uddhāraṃ sodhessāmā’’ti pitaraṃ yānake nisīdāpesi. Kumāropi paṭhamataraṃ yānakaṃ abhiruhi. Saviṭṭhako taṃ nivāretuṃ asakkonto teneva saddhiṃ āmakasusānaṃ gantvā pitarañca kumārakena saddhiṃ ekamante ṭhapetvā sayaṃ otaritvā kuddālapiṭakaṃ ādāya ekasmiṃ paṭicchannaṭṭhāne caturassāvāṭaṃ khaṇituṃ ārabhi. Kumārako otaritvā tassa santikaṃ gantvā ajānanto viya kathaṃ samuṭṭhāpetvā paṭhamaṃ gāthamāha –

Savitthaka, thinking, “This is the means,” accepted her words and prepared the cart for departure. Now, he had a seven-year-old son who was wise and intelligent. Hearing his mother’s words, the boy thought, “My mother is wicked—she is making my father commit patricide. I will not allow this patricide to happen.” Slowly, he went and lay down beside his grandfather. Meanwhile, Savitthaka, having harnessed the cart at the appointed time, said, “Come, dear father, let us go settle the debt,” and made his father sit in the cart. The boy also climbed into the cart first. Unable to stop him, Savitthaka went with him to the charnel ground. Leaving his father and the boy aside, he himself descended, took a spade and basket, and began digging a four-cornered pit in a concealed spot. The boy, descending, approached him and, as if not knowing, initiating a conversation, first spoke this verse:

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82.

‘‘Na takkalā santi na āluvāni, na biḷāliyo na kaḷambāni tāta;

Eko araññamhi susānamajjhe, kimatthiko tāta khaṇāsi kāsu’’nti.

“There are no takkalā roots, no ālu roots, no biḷāli roots, no kaḷamba roots, father; alone in the forest, amidst a charnel ground, for what purpose, father, do you dig a pit?”

Tattha na takkalā santīti piṇḍālukandā na santi. Āluvānīti āluvakandā. Biḷāliyoti biḷārivallikandā. Kaḷambānīti tālakandā.

Therein, ‘takkalā’ means ‘piṇḍālu roots’; ‘āluvāni’ means ‘ālu roots’; ‘biḷāliyo’ means ‘biḷāri creeper roots’; ‘kaḷambāni’ means ‘tāla roots’.

Athassa pitā dutiyaṃ gāthamāha –

Then his father spoke a second verse:

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83.

‘‘Pitāmaho tāta sudubbalo te, anekabyādhīhi dukhena phuṭṭho;

Tamajjahaṃ nikhaṇissāmi sobbhe, na hissa taṃ jīvitaṃ rocayāmī’’ti.

“Your grandfather, son, is very weak, afflicted with many diseases and suffering; I will now bury him in a pit, for I do not approve of that life for him.”

Tattha [Pg.46] anekabyādhīhīti anekehi byādhīhi uppannena dukkhena phuṭṭho. Na hissa tanti ahañhi tassa tava pitāmahassa taṃ dujjīvitaṃ na icchāmi, ‘‘evarūpā jīvitā maraṇamevassa vara’’nti maññamāno taṃ sobbhe nikhaṇissāmīti.

Therein, ‘anekabyādhīhi’ means ‘touched by suffering arising from many illnesses’. ‘Na hissa taṃ’ means: ‘I indeed do not wish for that miserable life for your grandfather, thinking, “Death would indeed be better for him than such a life,” and so I will bury him in that pit.’

Taṃ sutvā kumāro upaḍḍhaṃ gāthamāha –

Hearing that, the boy spoke half a verse:

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‘‘Saṅkappametaṃ paṭiladdha pāpakaṃ, accāhitaṃ kamma karosi ludda’’nti.

“Having conceived this evil resolve, you do a very harmful deed, O cruel one.”

Tassattho – tāta, tvaṃ ‘‘pītaraṃ dukkhā pamocessāmī’’ti maraṇadukkhena yojento etaṃ pāpakaṃ saṅkappaṃ paṭiladdhā tassa ca saṅkappavasena hitaṃ atikkamma ṭhitattā accāhitaṃ kammaṃ karosi luddanti.

Its meaning is this: “Father, thinking, ‘I will free my father from suffering,’ you are linking him to the suffering of death. Having acquired this evil resolve, and because you have transgressed what is beneficial due to the force of that resolve, you are doing a very harmful deed, O cruel one.”

Evañca pana vatvā kumāro pitu hatthato kuddālaṃ gahetvā avidūre aññataraṃ āvāṭaṃ khaṇituṃ ārabhi. Atha naṃ pitā upasaṅkamitvā ‘‘kasmā, tāta, āvāṭaṃ khaṇasī’’ti pucchi. So tassa kathento tatiyaṃ gāthamāha –

Having said this, the boy took the spade from his father’s hand and began to dig another pit not far away. Then his father approached him and asked, “Why, son, are you digging a pit?” Explaining to him, he spoke the third verse:

‘‘Mayāpi tāta paṭilacchase tuvaṃ, etādisaṃ kamma jarūpanīto;

Taṃ kullavattaṃ anuvattamāno, ahampi taṃ nikhaṇissāmi sobbhe’’ti.

“You too, father, will receive such a deed from me when brought on by old age. Following that family custom, I too will bury you in a pit.”

Tassattho – tāta, ahampi etasmiṃ sobbhe taṃ mahallakakāle nikhaṇissāmi, iti kho tāta, mayāpi kate imasmiṃ sobbhe tuvaṃ jarūpanīto etādisaṃ kammaṃ paṭilacchase, yaṃ etaṃ tayā pavattitaṃ kulavattaṃ, taṃ anuvattamāno vayappatto bhariyāya saddhiṃ vasanto ahampi taṃ nikhaṇissāmi sobbheti.

Its meaning is this: Father, I too will bury you in this pit when you are old. Thus, father, when you are brought on by old age, you will receive such a deed from me in this pit that I have made. Following this family custom that you have started, when I am grown up and living with my wife, I too will bury you in a pit.

Athassa pitā catutthaṃ gāthamāha –

Then his father spoke the fourth verse:

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85.

‘‘Pharusāhi vācāhi pakubbamāno, āsajja maṃ tvaṃ vadase kumāra;

Putto mamaṃ orasako samāno, ahītānukampī mama tvaṃsi puttā’’ti.

“Provoking me with harsh words, assailing me, you speak, O boy; though you are my own son, born of my loins, you show no compassion for my well-being, my son.”

Tattha pakubbamānoti abhibhavanto. Āsajjāti ghaṭṭetvā.

Therein, ‘pakubbamāno’ means ‘overpowering’. ‘Āsajja’ means ‘having assailed’.

Evaṃ [Pg.47] vutte paṇḍitakumārako ekaṃ paṭivacanagāthaṃ, dve udānagāthāti tisso gāthā abhāsi –

When this was said, the wise boy spoke three verses—one verse of reply and two verses of inspired utterance:

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86.

‘‘Na tāhaṃ tāta ahitānukampī, hitānukampī te ahampi tāta;

Pāpañca taṃ kamma pakubbamānaṃ, arahāmi no vārayituṃ tato.

“I am not uncompassionate for your well-being, father; I am indeed compassionate for your well-being, father. Seeing you performing that evil deed, am I not right to restrain you from it?”

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87.

‘‘Yo mātaraṃ vā pitaraṃ saviṭṭha, adūsake hiṃsati pāpadhammo;

Kāyassa bhedā abhisamparāyaṃ, asaṃsayaṃ so nirayaṃ upeti.

“Whoever harms mother or father, O Savittha, who are blameless, that wicked one, after the breakup of the body, in the next life, without doubt, goes to hell.”

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‘‘Yo mātaraṃ vā pitaraṃ saviṭṭha, annena pānena upaṭṭhahāti;

Kāyassa bhedā abhisamparāyaṃ, asaṃsayaṃ so sugatiṃ upetī’’ti. –

“Whoever attends to mother or father, O Savittha, with food and drink, after the breakup of the body, in the next life, without doubt, goes to a good destination.”

Imaṃ pana puttassa dhammakathaṃ sutvā pitā aṭṭhamaṃ gāthamāha –

Having heard this discourse on the Dhamma from his son, the father spoke the eighth verse:

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89.

‘‘Na me tvaṃ putta ahitānukampī, hitānukampī me tvaṃsi putta;

Ahañca taṃ mātarā vuccamāno, etādisaṃ kamma karomi ludda’’nti.

“My son, you are not uncompassionate for my well-being; you are compassionate for my well-being. It is I who, being urged by your mother, am doing this cruel deed.”

Tattha ahañca taṃ mātarāti ahañca te mātarā, ayameva vā pāṭho.

Therein, ‘ahañca taṃ mātarā’ means ‘ahañca te mātarā’ (and I, by your mother); or this is the reading.

Taṃ sutvā kumāro ‘‘tāta, itthiyo nāma uppanne dose aniggayhamānā punappunaṃ pāpaṃ karonti, mama mātā yathā puna evarūpaṃ na karoti, tathā naṃ paṇāmetuṃ vaṭṭatī’’ti navamaṃ gāthamāha –

Hearing this, the boy said, “Father, women, when faults arise, if they are not checked, repeatedly do evil. It is fitting to banish my mother so that she does not do such a thing again.” Then he spoke the ninth verse:

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‘‘Yā te sā bhariyā anariyarūpā, mātā mamesā sakiyā janetti;

Niddhāpaye tañca sakā agārā, aññampi te sā dukhamāvaheyyā’’ti.

“That woman who is your wife, of ignoble nature, she is my mother, my own birth-giver; drive her out from your house, lest she bring you other suffering.”

Saviṭṭhako [Pg.48] paṇḍitaputtassa kathaṃ sutvā somanassajāto hutvā ‘‘gacchāma, tātā’’ti saddhiṃ puttena ca pitarā ca yānake nisīditvā pāyāsi. Sāpi kho anācārā ‘‘nikkhantā no gehā kāḷakaṇṇī’’ti haṭṭhatuṭṭhā allagomayena gehaṃ upalimpetvā pāyāsaṃ pacitvā āgamanamaggaṃ olokentī te āgacchante disvā ‘‘nikkhantaṃ kāḷakaṇṇiṃ puna gahetvā āgato’’ti kujjhitvā ‘‘are nikatika, nikkhantaṃ kāḷakaṇṇiṃ puna ādāya āgatosī’’ti paribhāsi. Saviṭṭhako kiñci avatvā yānakaṃ mocetvā ‘‘anācāre kiṃ vadesī’’ti taṃ sukoṭṭitaṃ koṭṭetvā ‘‘ito paṭṭhāya mā imaṃ gehaṃ pāvisī’’ti pāde gahetvā nikkaḍḍhi. Tato pitarañca puttañca nhāpetvā sayampi nhāyitvā tayopi pāyāsaṃ paribhuñjiṃsu. Sāpi pāpadhammā katipāhaṃ aññasmiṃ gehe vasi. Tasmiṃ kāle putto pitaraṃ āha – ‘‘tāta, mama mātā ettakena na bujjhati, tumhe mama mātu maṅkubhāvakaraṇatthaṃ ‘asukagāmake mama mātuladhītā atthi, sā mayhaṃ pitarañca puttañca mañca paṭijaggissati, taṃ ānessāmī’ti vatvā mālāgandhādīni ādāya yānakena nikkhamitvā khettaṃ anuvicaritvā sāyaṃ āgacchathā’’ti. So tathā akāsi.

Having heard the wise son's words, Saviṭṭhaka was filled with joy and said, 'Let us go, my dears!' He then set out in a carriage with his son and his father. That ill-behaved woman, thinking, 'The unlucky one has left our house,' was overjoyed. She smeared the house with fresh cow dung, cooked rice porridge, and kept looking down the road for their return. When she saw them coming, she became angry, thinking, 'He has brought back the unlucky one who had departed,' and reviled him, saying, 'Hey, you trickster, you have brought back the unlucky one!' Without saying a word, Saviṭṭhaka unyoked the carriage and asked, 'Ill-behaved woman, what are you saying?' Then he gave her a thorough beating, and seizing her by the feet, he dragged her out, saying, 'From now on, do not enter this house!' After that, he bathed his father and son, bathed himself, and the three of them ate the rice porridge. That wicked woman stayed in another house for a few days. At that time, the son said to his father, 'Father, my mother does not understand even after all this. To make her feel abashed, you should say, "In such-and-such a village, I have a maternal uncle's daughter; she will take care of my father, my son, and me. I will bring her here." Then, taking garlands, perfumes, and so on, leave by carriage, wander about the fields, and return in the evening.' He did so.

Paṭivissakakule itthiyo ‘‘sāmiko kira te aññaṃ bhariyaṃ ānetuṃ asukagāmaṃ nāma gato’’ti tassā ācikkhiṃsu. Sā ‘‘dānimhi naṭṭhā, natthi me puna okāso’’ti bhītā tasitā hutvā ‘‘puttameva yācissāmī’’ti paṇḍitaputtassa santikaṃ gantvā tassa pādesu patitvā ‘‘tāta, taṃ ṭhapetvā añño mama paṭisaraṇaṃ natthi, ito paṭṭhāya tava pitarañca pitāmahañca alaṅkatacetiyaṃ viya paṭijaggissāmi, puna mayhaṃ imasmiṃ ghare pavesanaṃ karohī’’ti āha. So ‘‘sādhu, amma, sace puna evarūpaṃ na karissatha, karissāmi, appamattā hothā’’ti vatvā pitu āgatakāle dasamaṃ gāthamāha –

In a neighboring household, the women told her, 'Your husband, it seems, has gone to such-and-such a village to bring another wife.' She, frightened and distressed, thought, 'Now I am ruined; there is no opportunity for me again,' and went to her wise son. Falling at his feet, she said, 'Dear son, besides you, I have no other refuge. From now on, I will look after your father and grandfather as if they were adorned shrines. Please allow me entrance into this house again.' He replied, 'Very well, mother. If you will not do such a thing again, I will arrange it. Be heedful.' Then, when his father arrived, he spoke the tenth verse:

91.

91.

‘‘Yā te sā bhariyā anariyarūpā, mātā mamesā sakiyā janetti;

Dantā kareṇūva vasūpanītā, sā pāpadhammā punarāvajātū’’ti.

'She who was your wife, of ignoble nature, this mother of mine, my own mother; like a tamed female elephant brought under control, may that woman of wicked nature return.'

Tattha [Pg.49] kareṇūvāti tāta, idāni sā āneñjakāraṇaṃ kārikā hatthinī viya dantā vasaṃ upanītā nibbisevanā jātā. Punarāgajātūti puna imaṃ gehaṃ āgacchatūti.

Herein, 'like a female elephant' means, dear father, that she has now become like a female elephant trained to be steady: tamed, brought under control, and abstinent. 'Punarāvajātū' means 'may she come to this house again'.

Evaṃ so pitu dhammaṃ kathetvā gantvā mātaraṃ ānesi. Sā sāmikañca sasurañca khamāpetvā tato paṭṭhāya dantā dhammena samannāgatā hutvā sāmikañca sasurañca puttañca paṭijaggi. Ubhopi ca puttassa ovāde ṭhatvā dānādīni puññāni karitvā saggaparāyaṇā ahesuṃ.

Having thus spoken the Dhamma to his father, he went and brought his mother. She, having asked for forgiveness from her husband and father-in-law, from then on, being disciplined and endowed with Dhamma, attended to her husband, father-in-law, and son. Both of them, abiding by their son's advice, performed meritorious deeds such as giving and were destined for heaven.

Satthā imaṃ dhammadesanaṃ āharitvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne pituposako sotāpattiphale patiṭṭhahi. Tadā pitā ca putto ca suṇisā ca teyeva ahesuṃ, paṇḍitakumāro pana ahameva ahosinti.

Having delivered this Dhamma discourse, the Teacher revealed the truths and connected the birth story. At the conclusion of the truths, the father-supporter became established in the fruit of stream-entry. At that time, the father, the son, and the daughter-in-law were those very same individuals, but the wise youth was none other than myself.

Takkalajātakavaṇṇanā aṭṭhamā.

The Commentary on the Takkala Jātaka, the eighth.

[447] 9. Mahādhammapālajātakavaṇṇanā

9. The Commentary on the Mahādhammapāla Jātaka (447)

Kiṃ te vatanti idaṃ satthā paṭhamagamanena kapilapuraṃ gantvā nigrodhārāme viharanto pitu nivesane rañño asaddahanaṃ ārabbha kathesi. Tadā hi suddhodanamahārājā vīsatisahassabhikkhuparivārassa bhagavato attano nivesane yāgukhajjakaṃ datvā antarābhatte sammodanīyaṃ kathaṃ kathento ‘‘bhante, tumhākaṃ padhānakāle devatā āgantvā ākāse ṭhatvā ‘putto te siddhatthakumāro appāhāratāya mato’ti mayhaṃ ārocesu’’nti āha. Satthārā ca ‘‘saddahi, mahārājā’’ti vutte ‘‘na saddahiṃ, bhante, ākāse ṭhatvā kathentiyopi devatā, ‘mama puttassa bodhitale buddhattaṃ appatvā parinibbānaṃ nāma natthī’ti paṭikkhipi’’nti āha. ‘‘Mahārāja, pubbepi tvaṃ mahādhammapālakālepi ‘putto te mato imānissa aṭṭhīnī’ti dassetvā vadantassapi disāpāmokkhācariyassa ‘amhākaṃ kule taruṇakāle kālakiriyā nāma natthī’ti na saddahi, idāni pana kasmā saddahissasī’’ti vatvā tena yācito atītaṃ āhari.

'What do they say...?' The Teacher related this while dwelling in the Nigrodha Grove, having gone to Kapilavatthu on his first visit, concerning the king's disbelief in his father's residence. At that time, King Suddhodana, having given rice-gruel and solid food to the Blessed One surrounded by twenty thousand monks in his own residence, while engaging in pleasant conversation after the meal, said: 'Venerable sir, during your time of striving, deities came and stood in the sky, announcing to me, "Your son, Prince Siddhattha, has died from lack of food."' When the Teacher asked, 'Did you believe it, great king?' he replied, 'I did not believe it, venerable sir, even when the deities spoke while standing in the sky, for I rejected it, thinking, "For my son, there is no such thing as final Nibbāna without first achieving Buddhahood at the foot of the Bodhi tree."' The Teacher said, 'Great king, even in the past, during the time of Mahādhammapāla, when the world-renowned teacher showed you bones and said, "Your son has died, these are his bones," you did not believe, saying, "In our family, there is no such thing as dying young." Why then would you believe now?' Having said this, and being requested by him, the Teacher related the past.

Atīte [Pg.50] bārāṇasiyaṃ brahmadatte rajjaṃ kārente kāsiraṭṭhe dhammapālagāmo nāma ahosi. So dhammapālakulassa vasanatāya etaṃ nāmaṃ labhi. Tattha dasannaṃ kusalakammapathānaṃ pālanato ‘‘dhammapālo’’tveva paññāto brāhmaṇo paṭivasati, tassa kule antamaso dāsakammakarāpi dānaṃ denti, sīlaṃ rakkhanti, uposathakammaṃ karonti. Tadā bodhisatto tasmiṃ kule nibbatti, ‘‘dhammapālakumāro’’tvevassa nāmaṃ kariṃsu. Atha naṃ vayappattaṃ pitā sahassaṃ datvā sippuggahaṇatthāya takkasilaṃ pesesi. So tattha gantvā disāpāmokkhācariyassa santike sippaṃ uggaṇhi, pañcannaṃ māṇavakasatānaṃ jeṭṭhantevāsiko ahosi. Tadā ācariyassa jeṭṭhaputto kālamakāsi. Ācariyo māṇavakaparivuto ñātigaṇena saddhiṃ rodanto kandanto susāne tassa sarīrakiccaṃ kāreti. Tattha ācariyo ca ñātivaggo cassa antevāsikā ca rodanti paridevanti, dhammapāloyeveko na rodati na paridevati. Apica kho pana tesu pañcasatesu māṇavesu susānā āgamma ācariyassa santike nisīditvā ‘‘aho evarūpo nāma ācārasampanno taruṇamāṇavo taruṇakāleyeva mātāpitūhi vippayutto maraṇappatto’’ti vadantesu ‘‘sammā, tumhe ‘taruṇo’ti bhaṇatha, atha kasmā taruṇakāleyeva marati, nanu ayuttaṃ taruṇakāle maritu’’nti āha.

In the past, when Brahmadatta was reigning in Benares, there was a village named Dhammapāla in the kingdom of Kāsi. It received this name because the Dhammapāla family resided there. There lived a brahmin known as Dhammapāla, so-called for his upholding of the ten wholesome courses of action. In his household, even the servants and laborers gave alms, observed the moral precepts, and performed the Uposatha duties. At that time, the Bodhisatta was born into that family, and they named him Dhammapālakumāra. When he came of age, his father gave him a thousand coins and sent him to Takkasilā for the purpose of learning the arts. Going there, he studied under the world-renowned teacher and became the senior pupil among five hundred students. Then, the teacher’s eldest son passed away. The teacher, surrounded by his students and relatives, weeping and lamenting, had the funeral rites performed at the charnel ground. There, the teacher, his relatives, and his pupils all wept and mourned—only Dhammapāla did not weep or lament. Moreover, when those five hundred students returned from the charnel ground and sat near the teacher, saying, 'Alas, such a well-behaved young man, separated from his parents at a young age, has met his death,' Dhammapāla said, 'Indeed, you say "young," but why does he die while still young? Is it not improper to die at a young age?'

Atha naṃ te āhaṃsu ‘‘kiṃ pana samma, tvaṃ imesaṃ sattānaṃ maraṇabhāvaṃ na jānāsī’’ti? Jānāmi, taruṇakāle pana na maranti, mahallakakāleyeva marantīti. Nanu aniccā sabbe saṅkhārā hutvā abhāvinoti? ‘‘Saccaṃ aniccā, daharakāle pana sattā na maranti, mahallakakāle maranti, aniccataṃ pāpuṇantī’’ti. ‘‘Kiṃ samma, dhammapāla, tumhākaṃ gehe na keci marantī’’ti? ‘‘Daharakāle pana na maranti, mahallakakāleyeva marantī’’ti. ‘‘Kiṃ panesā tumhākaṃ kulapaveṇī’’ti? ‘‘Āma kulapaveṇī’’ti. Māṇavā taṃ tassa kathaṃ ācariyassa ārocesuṃ. Atha naṃ so pakkosāpetvā pucchi ‘‘saccaṃ kira tāta dhammapāla, tumhākaṃ kule daharakāle na mīyantī’’ti? ‘‘Saccaṃ ācariyā’’ti. So tassa vacanaṃ sutvā cintesi ‘‘ayaṃ ativiya acchariyaṃ vadati, imassa pitu santikaṃ gantvā pucchitvā sace etaṃ saccaṃ, ahampi tameva [Pg.51] dhammaṃ pūressāmī’’ti. So puttassa kattabbakiccaṃ katvā sattaṭṭhadivasaccayena dhammapālaṃ pakkosāpetvā ‘‘tāta, ahaṃ khippaṃ āgamissāmi, yāva mamāgamanā ime māṇave sippaṃ vācehī’’ti vatvā ekassa eḷakassa aṭṭhīni gahetvā dhovitvā pasibbake katvā ekaṃ cūḷupaṭṭhākaṃ ādāya takkasilato nikkhamitvā anupubbena taṃ gāmaṃ patvā ‘‘kataraṃ mahādhammapālassa geha’’nti pucchitvā gantvā dvāre aṭṭhāsi. Brāhmaṇassa dāsamanussesu yo yo paṭhamaṃ addasa, so so ācariyassa hatthato chattaṃ gaṇhi, upāhanaṃ gaṇhi, upaṭṭhākassapi hatthato pasibbakaṃ gaṇhi. ‘‘Puttassa vo dhammapālakumārassa ācariyo dvāre ṭhitoti kumārassa pitu ārocethā’’ti ca vuttā ‘‘sādhū’’ti gantvā ārocayiṃsu. So vegena dvāramūlaṃ gantvā ‘‘ito ethā’’ti taṃ gharaṃ abhinetvā pallaṅke nisīdāpetvā sabbaṃ pādadhovanādikiccaṃ akāsi.

Then they said to him, 'But friend, do you not know that these beings are subject to death?' 'I know, but they do not die in their youth; they die only in old age.' 'But are not all conditioned things impermanent, having come into being, they cease to be?' 'It is true they are impermanent, but beings do not die in youth; they die in old age, when they reach the state of impermanence.' 'But friend Dhammapāla, does no one die in your household?' 'They do not die in youth; they die only in old age.' 'Is this a tradition in your family?' 'Yes, a family tradition.' The young men reported this conversation to their teacher. Then the teacher summoned him and asked, 'Is it true, dear Dhammapāla, that no one dies young in your family?' 'It is true, teacher.' Hearing his words, the teacher thought, 'This is extremely astonishing. I will go to his father and ask. If this is true, I too will fulfill that very practice.' After making the necessary arrangements for the youth, and after seven or eight days had passed, he summoned Dhammapāla and said, 'Dear one, I will return soon. Until my return, teach these young men their craft.' Then, taking the bones of a goat, he washed them, put them in a bag, took a young attendant, and left Takkasilā. In due course, he reached that village and asked, 'Which is the house of Mahādhammapāla?' Going there, he stood at the door. Among the brahmin’s servants, whoever saw him first took the umbrella from the teacher’s hand, another took his sandals, and another took the bag from the attendant’s hand. They were told, 'Inform the youth's father that your son Dhammapālakumāra's teacher is standing at the door.' Saying, 'Very well,' they went and announced it. He quickly went to the doorway, said, 'Come this way,' led him into the house, seated him on a couch, and performed all the duties such as washing his feet.

Ācariyo bhuttabhojano sukhakathāya nisinnakāle ‘‘brāhmaṇa, putto te dhammapālakumāro paññavā tiṇṇaṃ vedānaṃ aṭṭhārasannañca sippānaṃ nipphattiṃ patto, apica kho panekena aphāsukena jīvitakkhayaṃ patto, sabbe saṅkhārā aniccā, mā socitthā’’ti āha. Brāhmaṇo pāṇiṃ paharitvā mahāhasitaṃ hasi. ‘‘Kiṃ nu brāhmaṇa, hasasī’’ti ca vutte ‘‘mayhaṃ putto na marati, añño koci mato bhavissatī’’ti āha. ‘‘Brāhmaṇa, puttoyeva te mato, puttasseva te aṭṭhīni disvā saddahā’’ti aṭṭhīni nīharitvā ‘‘imāni te puttassa aṭṭhīnī’’ti āha. Etāni eḷakassa vā sunakhassa vā bhavissanti, mayhaṃ pana putto na marati, amhākāñhi kule yāva sattamā kulaparivaṭṭā taruṇakāle matapubbā nāma natthi, tvaṃ musā bhaṇasīti. Tasmiṃ khaṇe sabbepi pāṇiṃ paharitvā mahāhasitaṃ hasiṃsu. Ācariyo taṃ acchariyaṃ disvā somanassappatto hutvā ‘‘brāhmaṇa, tumhākaṃ kulapaveṇiyaṃ daharānaṃ amaraṇena na sakkā ahetukena bhavituṃ, kena vo kāraṇena daharā na mīyantī’’ti pucchanto paṭhamaṃ gāthamāha –

The teacher, having finished his meal, was seated for pleasant conversation when he said, 'Brahmin, your son Dhammapālakumāra was wise, accomplished in the three Vedas and the eighteen arts. Yet, due to some ailment, he has met his end. All conditioned things are impermanent; do not grieve.' The brahmin clapped his hands and laughed loudly. When asked, 'Why do you laugh, brahmin?' he replied, 'My son does not die. Someone else must have died.' 'Brahmin, it is indeed your son who has died. Seeing his bones, you will believe,' said the teacher, and bringing out the bones, he said, 'These are your son’s bones.' 'These might be the bones of a goat or a dog, but my son does not die. In our lineage, for seven generations, no one has ever died young. You speak falsely!' At that moment, all those present clapped their hands and laughed loudly. The teacher, seeing this marvel, was filled with joy and said, 'Brahmin, this deathlessness of the young in your family tradition cannot be without a cause. For what reason do your young ones not die?' Asking this, he spoke the first verse:

92.

92.

‘‘Kiṃ te vataṃ kiṃ pana brahmacariyaṃ, kissa suciṇṇassa ayaṃ vipāko;

Akkhāhi me brāhmaṇa etamatthaṃ, kasmā nu tumhaṃ daharā na mīyare’’ti.

What is your vow, and what is your holy life? Of what good practice is this the fruit? Explain this matter to me, brahmin: why is it that your young ones do not die?

Tattha [Pg.52] vatanti vatasamādānaṃ. Brahmacariyanti seṭṭhacariyaṃ. Kissa suciṇṇassāti tumhākaṃ kule daharānaṃ amaraṇaṃ nāma katarasucaritassa vipākoti.

Here, 'vow' means the undertaking of a vow. 'Holy life' means the best conduct. 'Of what good practice' means: 'Of what good conduct is this the result, namely, the deathlessness of the young in your family?'

Taṃ sutvā brāhmaṇo yesaṃ guṇānaṃ ānubhāvena tasmiṃ kule daharā na mīyanti, te vaṇṇayanto –

Having heard that, the brahmin, describing the virtues by the power of which the young do not die in that family, said:

93.

93.

‘‘Dhammaṃ carāma na musā bhaṇāma, pāpāni kammāni parivajjayāma;

Anariyaṃ parivajjemu sabbaṃ, tasmā hi amhaṃ daharā na mīyare.

We practice the Dhamma, we do not speak falsehood; we avoid evil actions. We shun all that is ignoble; therefore our young ones do not die.

94.

94.

‘‘Suṇoma dhammaṃ asataṃ satañca, na cāpi dhammaṃ asataṃ rocayāma;

Hitvā asante na jahāma sante, tasmā hi amhaṃ daharā na mīyare.

We hear the teaching of the unvirtuous and the virtuous, yet we do not approve of the teaching of the unvirtuous. Having abandoned the unvirtuous, we do not forsake the virtuous; therefore our young ones do not die.

95.

95.

‘‘Pubbeva dānā sumanā bhavāma, dadampi ve attamanā bhavāma;

Datvāpi ve nānutappāma pacchā, tasmā hi amhaṃ daharā na mīyare.

Before giving, we are glad-minded; while giving, our minds are uplifted. Having given, we do not repent afterwards; therefore our young ones do not die.

96.

96.

‘‘Samaṇe mayaṃ brāhmaṇe addhike ca, vanibbake yācanake dalidde;

Annena pānena abhitappayāma, tasmā hi amhaṃ daharā na mīyare.

We satisfy ascetics, brahmins, travelers, mendicants, and the destitute with food and drink; therefore our young ones do not die.

97.

97.

‘‘Mayañca bhariyaṃ nātikkamāma, amhe ca bhariyā nātikkamanti;

Aññatra tāhi brahmacariyaṃ carāma, tasmā hi amhaṃ daharā na mīyare.

We do not transgress against our wives, nor do our wives transgress against us. With others besides them, we live the holy life; therefore our young ones do not die.

98.

98.

‘‘Pāṇātipātā [Pg.53] viramāma sabbe, loke adinnaṃ parivajjayāma;

Amajjapā nopi musā bhaṇāma, tasmā hi amhaṃ daharā na mīyare.

We all abstain from killing living beings; we avoid taking what is not given in the world. We are not drinkers of intoxicants, nor do we speak falsehood; therefore our young ones do not die.

99.

99.

‘‘Etāsu ve jāyare suttamāsu, medhāvino honti pahūtapaññā;

Bahussutā vedaguno ca honti, tasmā hi amhaṃ daharā na mīyare.

From these excellent women are born the wise; they become intelligent, possessing abundant wisdom. They are very learned and attain mastery of the Veda; therefore our young ones do not die.

100.

100.

‘‘Mātā pitā ca bhaginī bhātaro ca, puttā ca dārā ca mayañca sabbe;

Dhammaṃ carāma paralokahetu, tasmā hi amhaṃ daharā na mīyare.

Mother and father, sister and brothers, children and wives, and all of us—we practice the Dhamma for the sake of the next world; therefore our young ones do not die.

101.

101.

‘‘Dāsā ca dāsyo anujīvino ca, paricārakā kammakarā ca sabbe;

Dhammaṃ caranti paralokahetu, tasmā hi amhaṃ daharā na mīyare’’ti. –

Male and female slaves, dependents, attendants, and all the workers practice the Dhamma for the sake of the next world; therefore our young ones do not die.

Imā gāthā āha.

He spoke these verses.

Tattha dhammaṃ carāmāti dasakusalakammapathadhammaṃ carāma, attano jīvitahetu antamaso kunthakipillikampi jīvitā na voropema, parabhaṇḍaṃ lobhacittena na olokemāti sabbaṃ vitthāretabbaṃ. Musāvādo cettha musāvādissa akaraṇapāpaṃ nāma natthīti ussannavasena puna vutto. Te kira hasādhippāyenapi musā na bhaṇanti. Pāpānīti sabbāni nirayagāmikammāni. Anariyanti ariyagarahitaṃ sabbaṃ asundaraṃ aparisuddhaṃ kammaṃ parivajjayāma. Tasmā hi amhanti ettha hi-kāro nipātamatto, tena kāraṇena amhākaṃ daharā na mīyanti, antarā akālamaraṇaṃ nāma no natthīti attho. ‘‘Tasmā amha’’ntipi pāṭho. Suṇomāti mayaṃ kiriyavādānaṃ sappurisānaṃ kusaladīpanampi asappurisānaṃ akusaladīpanampi dhammaṃ suṇoma[Pg.54], so pana no sutamattakova hoti, taṃ na rocayāma. Tehi pana no saddhiṃ viggaho vā vivādo vā mā hotūti dhammaṃ suṇāma, sutvāpi hitvā asante sante vattāma, ekampi khaṇaṃ na jahāma sante, pāpamitte pahāya kalyāṇamittasevinova homāti.

Here, 'We practice the Dhamma' means we practice the Dhamma of the tenfold path of wholesome actions; for the sake of our own lives, we do not deprive even a small insect or an ant of life, nor do we look with a greedy mind at others' belongings—all this should be elaborated. Here, false speech is mentioned again emphatically, because for one who speaks falsely, there is no evil they would not do. It is said that they do not speak falsely even for amusement. 'Evil deeds' refers to all actions that lead to hell. 'Ignoble' means we avoid all actions censured by the noble ones, all that is unlovely and impure. In 'Therefore our young ones,' the particle 'hi' is merely an indeclinable particle; the meaning is that for this reason our young ones do not die, that there is no untimely death among us. There is also the reading 'tasmā amha.' 'We hear' means we hear the teaching that explains the wholesome from virtuous people who teach action, and the teaching that explains the unwholesome from unvirtuous people, but for us it is merely heard; we do not approve of it. We hear their teaching so that there may be no quarrel or dispute with them; but having heard, we abandon the unvirtuous and conduct ourselves according to the virtuous, not forsaking the virtuous even for a moment, having abandoned evil friends and becoming ones who associate with good friends.

Samaṇe mayaṃ brāhmaṇeti mayaṃ samitapāpe bāhitapāpe paccekabuddhasamaṇabrāhmaṇepi avasesadhammikasamaṇabrāhmaṇepi addhikayācake sesajanepi annapānena abhitappemāti attho. Pāḷiyaṃ pana ayaṃ gāthā ‘‘pubbeva dānā’’ti gāthāya pacchato āgatā. Nātikkamāmāti attano bhariyaṃ atikkamitvā bahi aññaṃ micchācāraṃ na karoma. Aññatra tāhīti tā attano bhariyā ṭhapetvā sesaitthīsu brahmacariyaṃ carāma, amhākaṃ bhariyāpi sesapurisesu evameva vattanti. Jāyareti jāyanti. Suttamāsūti susīlāsu uttamitthīsu. Idaṃ vuttaṃ hoti – ye etāsu sampannasīlāsu uttamitthīsu amhākaṃ puttā jāyanti, te medhāvinoti evaṃpakārā honti, kuto tesaṃ antarā maraṇaṃ, tasmāpi amhākaṃ kule daharā na marantīti. Dhammaṃ carāmāti paralokatthāya tividhasucaritadhammaṃ carāma. Dāsyoti dāsiyo.

Here, 'ascetics and brahmins' means we gratify with food and drink those who have pacified evil and banished evil—such as Paccekabuddhas, ascetics, and brahmins, as well as other righteous ascetics and brahmins, travelers, beggars, and other people; this is the meaning. In the Pāli text, however, this verse comes after the verse beginning 'Pubbeva dānā.' 'We do not transgress' means we do not transgress against our own wives to engage in misconduct with other women. 'Apart from them' means that, setting aside our own wives, we practice celibacy towards other women, and our wives conduct themselves in the same way towards other men. 'They are born' means they are born. 'In the best' means in virtuous, excellent women. This is what is said: 'Those sons who are born to us from these women endowed with virtue, the best of women, become wise and of such a kind. How could death come between them? Therefore, in our family, the young do not die.' 'We practice the Dhamma' means we practice the Dhamma of threefold good conduct for the sake of the next world. 'Female slaves' means female slaves.

Avasāne –

At the end:

102.

102.

‘‘Dhammo have rakkhati dhammacāriṃ, dhammo suciṇṇo sukhamāvahati;

Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī.

“Indeed, the Dhamma protects the Dhamma-farer; the Dhamma well-practiced brings happiness. This is the benefit in the Dhamma well-practiced: the Dhamma-farer does not go to a bad destination.”

103.

103.

‘‘Dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ viya vassakāle;

Dhammena gutto mama dhammapālo, aññassa aṭṭhīni sukhī kumāro’’ti. –

“Indeed, the Dhamma protects the Dhamma-farer, like a great parasol in the rainy season. Protected by the Dhamma is my Dhammapāla; the prince is happy, and these are the bones of another.”

Imāhi dvīhi gāthāhi dhammacārīnaṃ guṇaṃ kathesi.

With these two verses, he spoke of the virtues of Dhamma-farers.

Tattha rakkhatīti dhammo nāmeso rakkhito attano rakkhitaṃ paṭirakkhati. Sukhamāvahatīti devamanussasukhañceva nibbānasukhañca āvahati. Na [Pg.55] duggatinti nirayādibhedaṃ duggatiṃ na gacchati. Evaṃ brāhmaṇa, mayaṃ dhammaṃ rakkhāma, dhammopi amhe rakkhatīti dasseti. Dhammena guttoti mahāchattasadisena attanā gopitadhammena gutto. Aññassa aṭṭhīnīti tayā ānītāni aṭṭhīni aññassa eḷakassa vā sunakhassa vā aṭṭhīni bhavissanti, chaḍḍethetāni, mama putto sukhī kumāroti.

Here, 'protects' means this Dhamma, being protected, protects its protector in return. 'Brings happiness' means it brings the happiness of both devas and humans, and the happiness of Nibbāna. 'Not to a bad destination' means one does not go to a bad destination such as hell. Thus, brahmin, it shows: 'We protect the Dhamma, and the Dhamma protects us.' 'Guarded by the Dhamma' means guarded by the Dhamma that one has protected, which is like a great parasol. 'Bones of another' means: 'These bones you have brought are the bones of another, either a goat or a dog. Discard them! My son, the prince, is happy.'

Taṃ sutvā ācariyo ‘‘mayhaṃ āgamanaṃ suāgamanaṃ, saphalaṃ, no nipphala’’nti sañjātasomanasso dhammapālassa pitaraṃ khamāpetvā ‘‘mayā āgacchantena tumhākaṃ vīmaṃsanatthāya imāni eḷakaaṭṭhīni ābhatāni, putto te arogoyeva, tumhākaṃ rakkhitadhammaṃ mayhampi dethā’’ti paṇṇe likhitvā katipāhaṃ tattha vasitvā takkasilaṃ gantvā dhammapālaṃ sabbasippāni sikkhāpetvā mahantena parivārena pesesi.

Hearing this, the teacher, filled with joy, said, “My coming has been a good coming, successful and not fruitless.” After asking for forgiveness from Dhammapāla’s father, he wrote on a leaf: “I brought these goat bones to test you. Your son is indeed healthy. Give me also the Dhamma you have protected.” After staying there for a few days, he went to Takkasilā, taught Dhammapāla all the arts, and sent him back with a great retinue.

Satthā suddhodanamahārājassa imaṃ dhammadesanaṃ āharitvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne rājā anāgāmiphale patiṭṭhahi. Tadā mātāpitaro mahārājakulāni ahesuṃ, ācariyo sāriputto, parisā buddhaparisā, dhammapālakumāro pana ahameva ahosinti.

The Teacher, having brought this Dhamma discourse to King Suddhodana and revealed the Truths, connected the Jātaka. At the conclusion of the exposition of the Truths, the king was established in the fruition of non-returning. At that time, the parents were of the great royal family, the teacher was Sāriputta, the assembly was the Buddha's assembly, and Prince Dhammapāla was none other than myself.

Mahādhammapālajātakavaṇṇanā navamā.

The Commentary on the Great Dhammapāla Jātaka, the Ninth.

[448] 10. Kukkuṭajātakavaṇṇanā

[448] 10. The Commentary on the Kukkuṭa Jātaka

Nāsmase katapāpamhīti idaṃ satthā veḷuvane viharanto devadattassa vadhāya parisakkanaṃ ārabbha kathesi. Dhammasabhāyañhi bhikkhū devadattassa aguṇakathaṃ samuṭṭhāpesuṃ ‘‘āvuso, devadatto dhanuggahādipayojanena dasabalassa vadhatthameva upāyaṃ karotī’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi esa mayhaṃ vadhāya parisakkiyevā’’ti vatvā atītaṃ āhari.

“One should not trust one who has done evil…”: This was spoken by the Teacher while dwelling in the Bamboo Grove, concerning Devadatta's scheming to kill him. In the Dhamma Hall, the monks raised a discussion about Devadatta’s faults: “Friends, Devadatta is making an effort to kill the Ten-Powered One, employing archers and other means.” The Teacher arrived and asked, “Monks, for what discussion are you assembled here now?” When told, he said, “Monks, not only now, but in the past too, he schemed to kill me,” and he related a story of the past.

Atīte kosambiyaṃ kosambako nāma rājā rajjaṃ kāresi. Tadā bodhisatto ekasmiṃ veḷuvane kukkuṭayoniyaṃ nibbattitvā anekasatakukkuṭaparivāro araññe vasati, tassāvidūre eko seno vasati[Pg.56]. So upāyena ekekaṃ kukkuṭaṃ gahetvā khādanto ṭhapetvā bodhisattaṃ sese khādi, bodhisatto ekakova ahosi. So appamatto velāya gocaraṃ gahetvā veḷuvanaṃ pavisitvā vasati. So seno taṃ gaṇhituṃ asakkonto ‘‘ekena naṃ upāyena upalāpetvā gaṇhissāmī’’ti cintetvā tassāvidūre sākhāya nilīyitvā ‘‘samma kukkuṭarāja, tvaṃ mayhaṃ kasmā bhāyasi, ahaṃ tayā saddhiṃ vissāsaṃ kattukāmo, asukasmiṃ nāma padese sampannagocaro, tattha ubhopi gocaraṃ gahetvā aññamaññaṃ piyasaṃvāsaṃ vasissāmā’’ti āha. Atha naṃ bodhisatto āha ‘‘samma, mayhaṃ tayā saddhiṃ vissāso nāma natthi, gaccha tva’’nti. ‘‘Samma, tvaṃ mayā pubbe katapāpatāya na saddahasi, ito paṭṭhāya evarūpaṃ na karissāmī’’ti. ‘‘Na mayhaṃ tādisena sahāyenattho, gaccha tva’’nti. Iti naṃ yāvatatiyaṃ paṭikkhipitvā ‘‘etehi aṅgehi samannāgatena puggalena saddhiṃ vissāso nāma kātuṃ na vaṭṭatī’’ti vanaghaṭaṃ unnādento devatāsu sādhukāraṃ dadamānāsu dhammakathaṃ samuṭṭhāpento –

In the past, in Kosambi, a king named Kosambaka reigned. At that time, the Bodhisatta was reborn as a cock in a bamboo grove, living in the forest with a retinue of many hundreds of cocks. Not far from him lived a hawk. The hawk, by cunning, caught and ate the cocks one by one until, apart from the Bodhisatta, he had eaten the rest; the Bodhisatta was the only one left. Being vigilant, he would go out for food at the proper time and return to the bamboo grove to live. The hawk, unable to catch him, thought, “I will deceive him with a trick and catch him.” Hiding on a branch nearby, he said, “Friend, King Cock, why do you fear me? I wish to make friends with you. In a certain place there is abundant food; let us both go there for food and live together in pleasant company.” Then the Bodhisatta said to him, “Friend, I have no trust in you. Go away.” The hawk said, “Friend, you do not believe me because of the evil I have done in the past, but from now on I will not do such things.” The Bodhisatta replied, “I have no need for such a companion. Go away.” Having thus rejected him three times, making the forest resound as the deities gave their approval, he expounded the Dhamma, declaring, “It is not proper to place trust in a person endowed with these qualities”:

104.

104.

‘‘Nāsmase katapāpamhi, nāsmase alikavādine;

Nāsmase attatthapaññamhi, atisantepi nāsmase.

“One should not trust one who has done evil, nor should one trust a liar; one should not trust one wise only for his own gain, nor one who is excessively serene.”

105.

105.

‘‘Bhavanti heke purisā, gopipāsikajātikā;

Ghasanti maññe mittāni, vācāya na ca kammunā.

“For there are some men of the nature of thirsty cows; they seem to devour friends with words, but not with deeds.”

106.

106.

‘‘Sukkhañjalipaggahitā, vācāya paliguṇṭhitā;

Manussapheggū nāsīde, yasmiṃ natthi kataññutā.

“With empty cupped hands raised, veiled by words—one should not approach the chaff of humanity, in whom there is no gratitude.”

107.

107.

‘‘Na hi aññaññacittānaṃ, itthīnaṃ purisāna vā;

Nānāvikatvā saṃsaggaṃ, tādisampi ca nāsmase.

“For one should not trust women or men of fickle minds, nor such a one who forms associations in various ways.”

108.

108.

‘‘Anariyakammamokkantaṃ, athetaṃ sabbaghātinaṃ;

Nisitaṃva paṭicchannaṃ, tādisampi ca nāsmase.

“One who has resorted to ignoble deeds, who is unreliable, a destroyer of all, like a sharpened blade concealed—one should not trust such a one.”

109.

109.

‘‘Mittarūpenidhekacce, sākhalyena acetasā;

Vividhehi upāyanti, tādisampi ca nāsmase.

“Some here, in the guise of friends, with affability but without sincerity, approach with various schemes—one should not trust such a one.”

110.

110.

‘‘Āmisaṃ [Pg.57] vā dhanaṃ vāpi, yattha passati tādiso;

Dubbhiṃ karoti dummedho, tañca hantvāna gacchatī’’ti. – imā gāthā āha;

“Wherever such a one sees material gain or wealth, the fool commits treachery, and having struck that person, he departs.” — He spoke these verses.

Tattha nāsmaseti nāssase. Ayameva vā pāṭho, na vissaseti vuttaṃ hoti. Katapāpamhīti paṭhamaṃ katapāpe puggale. Alikavādineti musāvādimhipi na vissase. Tassa hi akattabbaṃ nāma pāpaṃ natthi. Nāsmase attatthapaññamhīti attano atthāya eva yassa paññā snehavasena na bhajati, dhanatthikova bhajati, tasmiṃ attatthapaññepi na vissase. Atisanteti anto upasame avijjamāneyeva ca bahi upasamadassanena atisante viya paṭicchannakammantepi bilapaṭicchannaāsīvisasadise kuhakapuggale. Gopipāsikajātikāti gunnaṃ pipāsakajātikā viya, pipāsitagosadisāti vuttaṃ hoti. Yathā pipāsitagāvo titthaṃ otaritvā mukhapūraṃ udakaṃ pivanti, na pana udakassa kattabbayuttakaṃ karonti, evameva ekacce ‘‘idañcidañca karissāmā’’ti madhuravacanena mittāni ghasanti, piyavacanānucchavikaṃ pana na karonti, tādisesu vissāso mahato anatthāya hotīti dīpeti.

Here, 'nāsmaseti' means 'one should not trust.' Or, this is the reading: 'one should not trust' is said. 'Katapāpamhi' refers, first, to a person who has committed evil. 'Alikavādine' means one should not trust even a liar. For there is no evil deed that such a one would not do. 'Nāsmase attatthapaññamhi' means one should not trust even one wise for his own gain, whose wisdom is not based on affection but only serves the purpose of wealth. 'Atisante' refers to a deceptive person, like a snake hidden in a hole, whose actions are concealed, appearing outwardly peaceful as if very serene, even though inner peace is absent. 'Gopipāsikajātikā' means 'of the nature of thirsty cows,' or it is said, 'like a thirsty cow.' Just as thirsty cows, having descended to a watering place, drink a mouthful of water but do not perform what is proper for the water, so too some, saying, 'We will do this and that,' devour friends with sweet words but do not act in accordance with their pleasant words. Trust in such people leads to great harm—this is explained.

Sukkhañjalipaggahitāti paggahitatucchaañjalino. Vācāya paliguṇṭhitāti ‘‘idaṃ dassāma, idaṃ karissāmā’’ti vacanena paṭicchādikā. Manussapheggūti evarūpā asārakā manussā manussapheggū nāma. Nāsīdeti na āsīde evarūpe na upagaccheyya. Yasmiṃ natthīti yasmiñca puggale kataññutā natthi, tampi nāsīdeti attho. Aññaññacittānanti aññenaññena cittena samannāgatānaṃ, lahucittānanti attho. Evarūpānaṃ itthīnaṃ vā purisānaṃ vā na vissaseti dīpeti. Nānāvikatvā saṃsagganti yopi na sakkā anupagantvā etassa antarāyaṃ kātunti antarāyakaraṇatthaṃ nānākāraṇehi saṃsaggamāvikatvā daḷhaṃ karitvā pacchā antarāyaṃ karoti, tādisampi puggalaṃ nāsmase na vissaseyyāti dīpeti.

'Sukkhañjalipaggahitā' means 'with cupped hands holding nothing.' 'Vācāya paliguṇṭhitā' means 'concealed by words,' by saying, 'We will give this, we will do that.' 'Manussapheggū' refers to such insubstantial people, who are called the chaff of humanity. 'Nāsīde' means 'one should not approach,' one should not go near such a one. 'Yasmiṃ natthi' means, 'in whom there is no gratitude,' that is, one should not approach a person in whom gratitude is lacking. 'Aññaññacittānaṃ' means 'endowed with minds that are different at different times,' that is, 'light-minded.' It indicates that one should not trust such women or men. 'Nānāvikatvā saṃsaggaṃ' refers to one who, for the purpose of causing harm, creates a firm association by various means, thinking, 'It is not possible to cause harm to this one without approaching him,' and then later causes harm. It indicates that one should not trust such a person.

Anariyakammamokkantati anariyānaṃ dussīlānaṃ kammaṃ otaritvā ṭhitaṃ. Athetanti athiraṃ appatiṭṭhitavacanaṃ. Sabbaghātinanti okāsaṃ labhitvā sabbesaṃ [Pg.58] upaghātakaraṃ. Nisitaṃva paṭicchannanti kosiyā vā pilotikāya vā paṭicchannaṃ nisitakhaggamiva. Tādisampīti evarūpampi amittaṃ mittapatirūpakaṃ na vissaseyya. Sākhalyenāti maṭṭhavacanena. Acetasāti acittakena. Vacanameva hi nesaṃ maṭṭhaṃ, cittaṃ pana thaddhaṃ pharusaṃ. Vividhehīti vividhehi upāyehi otārāpekkhā upagacchanti. Tādisampīti yo etehi amittehi mittapatirūpakehi sadiso hoti, tampi na vissaseti attho. Āmisanti khādanīyabhojanīyaṃ. Dhananti mañcapaṭipādakaṃ ādiṃ katvā avasesaṃ. Yattha passatīti sahāyakagehe yasmiṃ ṭhāne passati. Dubbhiṃ karotīti dubbhicittaṃ uppādeti, taṃ dhanaṃ harati. Tañca hantvānāti tañca sahāyakampi chetvā gacchati. Iti imā satta gāthā kukkuṭarājā kathesi.

'Anariyakammamokkantā' means 'one who has descended to the deeds of the ignoble, the immoral.' 'Atheta' means 'unstable, unestablished speech.' 'Sabbaghātina' means 'one who, having found an opportunity, harms all.' 'Nisitaṃva paṭicchanna' means 'like a sharp sword concealed by a sheath or a cloth.' 'Tādisampi' means 'even such a one,' that is, an enemy disguised as a friend, should not be trusted. 'Sākhalyena' means 'with smooth words.' 'Acetasā' means 'without a mind.' For their speech is smooth, but their mind is obstinate and harsh. 'Vividhehi' means 'with various methods,' they approach seeking an opportunity. 'Tādisampi' means that one who resembles such enemies disguised as friends should also not be trusted—that is the meaning. 'Āmisa' means 'edible food.' 'Dhana' means 'wealth,' including beds, footstools, and the rest. 'Yattha passati' means 'in a companion's house, in whatever place he sees it.' 'Dubbhiṃ karoti' means 'he generates a malicious thought and steals that wealth.' 'Tañca hantvāna' means 'and having cut off that companion, he departs.' Thus, the king of cocks spoke these seven verses.

111.

111.

‘‘Mittarūpena bahavo, channā sevanti sattavo;

Jahe kāpurise hete, kukkuṭo viya senakaṃ.

“Many foes, concealed in the guise of friends, attend on one; one should abandon these base persons, as a cock abandons a hawk.”

112.

112.

‘‘Yo ca uppatitaṃ atthaṃ, na khippamanubujjhati;

Amittavasamanveti, pacchā ca manutappati.

“And he who does not quickly discern a matter that has arisen, falls under the sway of enemies, and afterward regrets.”

113.

113.

‘‘Yo ca uppatitaṃ atthaṃ, khippameva nibodhati;

Muccate sattusambādhā, kukkuṭo viya senakā.

“And he who quickly discerns a matter that has arisen, is freed from the oppression of enemies, like a cock from a hawk.”

114.

114.

‘‘Taṃ tādisaṃ kūṭamivoḍḍitaṃ vane, adhammikaṃ niccavidhaṃsakārinaṃ;

Ārā vivajjeyya naro vicakkhaṇo, senaṃ yathā kukkuṭo vaṃsakānane’’ti. –

“Such a one, like a trap set up in the forest, unrighteous, always causing destruction—a discerning person should avoid him from afar, as a cock avoids a hawk in a bamboo grove.”

Imā catasso dhammarājena bhāsitā abhisambuddhagāthā.

These four verses were spoken by the King of the Dhamma; they are verses of full enlightenment.

Tattha jahe kāpurise heteti bhikkhave, ete kāpurise paṇḍito jaheyya. Ha-kāro panettha nipātamattaṃ. Pacchā ca manutappatīti pacchā ca anutappati. Kūṭamivoḍḍitanti vane migānaṃ bandhanatthāya kūṭapāsaṃ viya oḍḍitaṃ. Niccavidhaṃsakārinanti niccaṃ viddhaṃsanakaraṃ. Vaṃsakānaneti yathā vaṃsavane kukkuṭo senaṃ vivajjeti, evaṃ vicakkhaṇo pāpamitte vivajjeyya.

Here, 'jahe kāpurise hete' means, 'Bhikkhus, the wise person should abandon these base persons.' The syllable 'ha' here is merely a particle. 'Pacchā ca manutappati' means 'and afterward he regrets.' 'Kūṭamivoḍḍita' means 'like a snare set up in the forest to trap animals.' 'Niccavidhaṃsakārin' means 'always causing destruction.' 'Vaṃsakānane' means 'in a bamboo grove,' that is, just as a cock avoids a hawk in a bamboo grove, so should the discerning one avoid evil friends.

Sopi [Pg.59] tā gāthā vatvā senaṃ āmantetvā ‘‘sace imasmiṃ ṭhāne vasissasi, jānissāmi te kattabba’’nti tajjesi. Seno tato palāyitvā aññatra gato.

Having spoken those verses, he addressed the hawk and threatened him, saying, 'If you stay in this place, I will know what should be done to you.' The hawk then fled from there and went elsewhere.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ bhikkhave devadatto pubbepi mayhaṃ vadhāya parisakkī’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā seno devadatto ahosi, kukkuṭo pana ahameva ahosi’’nti.

The Master, having delivered this discourse, said: 'Thus, bhikkhus, Devadatta formerly also tried to kill me.' Then he connected the Jātaka: 'At that time, the hawk was Devadatta, but the cock was indeed I myself.'

Kukkuṭajātakavaṇṇanā dasamā.

The Commentary on the Cock Jātaka (Tenth).

[449] 11. Maṭṭhakuṇḍalījātakavaṇṇanā

[449] 11. The Commentary on the Maṭṭhakuṇḍalī Jātaka

Alaṅkato maṭṭhakuṇḍalīti idaṃ satthā jetavane viharanto ekaṃ mataputtaṃ kuṭumbikaṃ ārabbha kathesi. Sāvatthiyaṃ kirekassa buddhupaṭṭhākassa kuṭumbikassa piyaputto kālamakāsi. So puttasokasamappito na nhāyati na bhuñjati na kammante vicāreti, na buddhupaṭṭhānaṃ gacchati, kevalaṃ ‘‘piyaputtaka, maṃ ohāya paṭhamataraṃ gatosī’’tiādīni vatvā vippalapati. Satthā paccūsasamaye lokaṃ olokento tassa sotāpattiphalūpanissayaṃ disvā punadivase bhikkhusaṅghaparivuto sāvatthiyaṃ piṇḍāya caritvā katabhattakicco bhikkhū uyyojetvā ānandattherena pacchāsamaṇena tassa gharadvāraṃ agamāsi. Satthu āgatabhāvaṃ kuṭumbikassa ārocesuṃ. Athassa gehajano āsanaṃ paññapetvā satthāraṃ nisīdāpetvā kuṭumbikaṃ pariggahetvā satthu santikaṃ ānesi. Taṃ vanditvā ekamantaṃ nisinnaṃ satthā karuṇāsītalena vacanena āmantetvā ‘‘kiṃ, upāsaka, puttakaṃ anusocasī’’ti pucchitvā ‘‘āma, bhante’’ti vutte ‘‘upāsaka, porāṇakapaṇḍitā putte kālakate sokasamappitā vicarantāpi paṇḍitānaṃ kathaṃ sutvā ‘alabbhanīyaṭṭhāna’nti tathato ñatvā appamattakampi sokaṃ na kariṃsū’’ti vatvā tena yācito atītaṃ āhari.

“Adorned, with polished earrings”—this the Master spoke while dwelling in Jetavana, concerning a householder whose son had died. It is said that in Sāvatthī, the beloved son of a householder, a lay follower of the Buddha, passed away. Overcome by grief for his son, he neither bathed nor ate, nor attended to his business, nor went to attend upon the Buddha. He merely lamented, saying, “My dear son, you have gone first, leaving me behind!” and so on, rambling incoherently. At dawn, the Master, surveying the world, saw that he had the potential for attaining the fruit of stream-entry. The next day, surrounded by the Sangha of bhikkhus, he entered Sāvatthī for alms. Having finished his meal, he dismissed the bhikkhus and, with the Venerable Ānanda as his attendant, went to the householder’s door. The householder’s people announced the Master’s arrival. Then the household prepared a seat and had the Master sit down. They took hold of the grieving householder and brought him into the Master’s presence. After paying homage, he sat down to one side. The Master, with words cool with compassion, addressed him: “Why, lay follower, do you grieve for your son?” When he replied, “Yes, Venerable Sir,” the Master said, “Lay follower, the wise of old, though stricken with grief for their departed sons, even while wandering about, upon hearing the words of the wise and realizing ‘this is an unobtainable matter,’ did not grieve even a little.” Having been entreated by him, he then related a story from the past.

Atīte [Pg.60] bārāṇasiyaṃ brahmadatte rajjaṃ kārente ekassa mahāvibhavassa brāhmaṇassa putto pañcadasasoḷasavassakāle ekena byādhinā phuṭṭho kālaṃ katvā devaloke nibbatti. Brāhmaṇo tassa kālakiriyato paṭṭhāya susānaṃ gantvā chārikapuñjaṃ āvijjhanto paridevati, sabbakammante pariccajitvā sokasamappito vicarati. Tadā devaputto anuvicaranto taṃ disvā ‘‘ekaṃ upamaṃ katvā sokaṃ harissāmī’’ti tassa susānaṃ gantvā paridevanakāle tasseva puttavaṇṇī hutvā sabbābharaṇapaṭimaṇḍito ekasmiṃ padese ṭhatvā ubho hatthe sīse ṭhapetvā mahāsaddena paridevi. Brāhmaṇo saddaṃ sutvā taṃ oloketvā puttapemaṃ paṭilabhitvā tassa santike ṭhatvā ‘‘tāta māṇava, imasmiṃ susānamajjhe kasmā paridevasī’’ti pucchanto paṭhamaṃ gāthamāha –

In the past, when Brahmadatta was reigning in Bārāṇasī, the son of a very wealthy brahmin, at the age of fifteen or sixteen, was afflicted by an illness and died, being reborn in the heavenly realm. From the time of his death, the brahmin would go to the charnel ground, sifting through piles of ashes and lamenting. Abandoning all his duties, he wandered about, consumed by grief. At that time, a devaputta, while wandering, saw him and thought, “I will dispel his sorrow by giving him a simile.” He went to the charnel ground, and at the moment the brahmin was lamenting, took on the appearance of his son, adorned with all ornaments. Standing in one spot, he raised both hands to his head and wailed loudly. Hearing the sound, the brahmin looked over and, his love for his son reawakening, stood near him and asked, “Dear boy, why do you wail in the middle of this charnel ground?” Then he spoke the first verse:

115.

115.

‘‘Alaṅkato maṭṭhakuṇḍalī, māladhārī haricandanussado;

Bāhā paggayha kandasi, vanamajjhe kiṃ dukkhito tuva’’nti.

“Adorned, with polished earrings, wearing garlands, anointed with yellow sandalwood, you raise your arms and cry in the middle of the forest. For what are you sorrowful?”

Tattha alaṅkatoti nānābharaṇavibhūsito. Maṭṭhakuṇḍalīti karaṇapariniṭṭhitehi maṭṭhehi kuṇḍalehi samannāgato. Māladhārīti vicitrakusumamāladharo. Haricandanussadoti suvaṇṇavaṇṇena candanena anulitto. Vanamajjheti susānamajjhe. Kiṃ dukkhito tuvanti kiṃkāraṇā dukkhito tvaṃ, ācikkha, ahaṃ te yaṃ icchasi, taṃ dassāmīti āha.

Here, “adorned” means decorated with various ornaments. “With polished earrings” means possessed of polished earrings, expertly crafted. “Wearing garlands” means wearing a garland of colorful flowers. “Anointed with yellow sandalwood” means anointed with golden-hued sandalwood. “In the middle of the forest” means in the middle of the charnel ground. “For what are you sorrowful?” means, “For what reason are you sorrowful? Tell me, and I will give you whatever you desire.”

Athassa kathento māṇavo dutiyaṃ gāthamāha –

Then the young man, speaking to him, spoke the second verse:

116.

116.

‘‘Sovaṇṇamayo pabhassaro, uppanno rathapañjaro mama;

Tassa cakkayugaṃ na vindāmi, tena dukkhena jahāmi jīvita’’nti.

“A golden, radiant chariot frame has arisen for me; but I cannot find a pair of wheels for it. Because of that sorrow, I am abandoning my life.”

Brāhmaṇo sampaṭicchanto tatiyaṃ gāthamāha –

The brahmin, accepting this, spoke the third verse:

117.

117.

‘‘Sovaṇṇamayaṃ maṇīmayaṃ, lohamayaṃ atha rūpiyāmayaṃ;

Pāvada rathaṃ karissāmi te, cakkayugaṃ paṭipādayāmi ta’’nti.

“Made of gold, of gems, of metal, or of silver—tell me; I will have a chariot made for you, I will provide you with a pair of wheels.”

Tattha [Pg.61] pāvadāti yādisena te attho yādisaṃ rocesi, tādisaṃ vada, ahaṃ te ratha karissāmi. Paṭipādayāmi tanti taṃ pañjarānurūpaṃ cakkayugaṃ adhigacchāpemi.

Here, “tell me” means, “Whatever kind you need or desire, say it, and I will have a chariot made for you.” “I will provide you with a pair of wheels” means, “I will cause you to obtain a pair of wheels suitable for that frame.”

Taṃ sutvā māṇavena kathitāya gāthāya paṭhamapādaṃ satthā abhisambuddho hutvā kathesi, sesaṃ māṇavo.

Hearing this, the young man spoke a verse, of which the first line was uttered by the Master, the Fully Enlightened One, and the rest by the young man.

118.

118.

‘‘So māṇavo tassa pāvadi, candasūriyā ubhayettha bhātaro;

Sovaṇṇamayo ratho mama, tena cakkayugena sobhatī’’ti.

That young man said to him, “The sun and moon, both of them here, are a pair; my golden chariot would be glorious with that pair of wheels.”

Brāhmaṇo tadanantaraṃ āha –

Immediately after, the brahmin said:

119.

119.

‘‘Bālo kho tvaṃsi māṇava, yo tvaṃ patthayasi apatthiyaṃ;

Maññāmi tuvaṃ marissasi, na hi tvaṃ lacchasi candasūriye’’ti. –

“You are foolish indeed, young man, for you desire what is not to be desired. I think you will die, for you will not obtain the sun and moon.”

Brāhmaṇena vuttagāthāya apatthiyanti apatthetabbaṃ.

In the verse spoken by the brahmin, “what is not to be desired” means what ought not be desired.

Tato māṇavo āha –

Then the young man said:

120.

120.

‘‘Gamanāgamanampi dissati, vaṇṇadhātu ubhayettha vīthiyo;

Peto pana neva dissati, ko nu kho kandataṃ bālyataro’’ti.

“Their coming and going is seen, the appearance of both upon their paths; but the departed one is not seen at all. Who then, of us who lament, is the more foolish?”

Māṇavena vuttagāthāya gamanāgamananti uggamanañca atthagamanañca. Vaṇṇoyeva vaṇṇadhātu. Ubhayettha vīthiyoti ettha ākāse ‘‘ayaṃ candassa vīthi, ayaṃ sūriyassa vīthī’’ti evaṃ ubhayagamanāgamanabhūmiyopi paññāyanti. Peto panāti paralokaṃ gatasatto pana na dissateva. Ko nu khoti evaṃ sante amhākaṃ dvinnaṃ kandantānaṃ ko nu kho bālyataroti.

In the verse spoken by the young man, “coming and going” means rising and setting. “The element of appearance” means simply appearance. “The paths of both” means that here in the sky, “this is the moon’s path, this is the sun’s path”—thus the grounds for the coming and going of both are known. “But the departed one” means that a being gone to the other world is simply not seen. “Who then is more foolish?” means, “This being so, between the two of us lamenting, who then is the more foolish?”

Evaṃ [Pg.62] māṇave kathente brāhmaṇo sallakkhetvā gāthamāha –

As the young man was speaking thus, the brahmin, having understood, spoke this verse:

121.

121.

‘‘Saccaṃ kho vadesi māṇava, ahameva kandataṃ bālyataro;

Candaṃ viya dārako rudaṃ, petaṃ kālakatābhipatthaye’’ti.

“You speak the truth, young man, I am indeed the more foolish of us who lament; like a child weeping for the moon, I long for the one who is dead and gone.”

Tattha candaṃ viya dārakoti yathā daharo gāmadārako ‘‘candaṃ dethā’’ti candassatthāya rodeyya, evaṃ ahampi petaṃ kālakataṃ abhipatthemīti.

There, “like a child for the moon” means: just as a young village boy might cry for the moon, saying, “Give me the moon!”, so too do I long for the one who is dead and gone.

Iti brāhmaṇo māṇavassa kathāya nissoko hutvā tassa thutiṃ karonto sesagāthā abhāsi –

Thus the brahmin, freed from sorrow by the young man’s words, praising him, spoke the remaining verses:

122.

122.

‘‘Ādittaṃ vata maṃ santaṃ, ghatasittaṃva pāvakaṃ;

Vārinā viya osiñcaṃ, sabbaṃ nibbāpaye daraṃ.

“I was burning, indeed, like a fire sprinkled with ghee; you have extinguished all my distress, as though drenching it with water.

123.

123.

‘‘Abbahī vata me sallaṃ, yamāsi hadayassitaṃ;

Yo me sokaparetassa, puttasokaṃ apānudi.

“Indeed, you have drawn out the dart that was lodged in my heart; you who have dispelled the sorrow for my son from me, one who was overcome by grief.

124.

124.

‘‘Sohaṃ abbūḷhasallosmi, vītasoko anāvilo;

Na socāmi na rodāmi, tava sutvāna māṇavā’’ti.

“With the dart drawn out, I am without sorrow, untroubled. I neither grieve nor weep, having heard you, young man.”

Atha naṃ māṇavo ‘‘brāhmaṇa, yassatthāya tvaṃ rodasi, ahaṃ te putto, ahaṃ devaloke nibbatto, ito paṭṭhāya mā maṃ anusoci, dānaṃ dehi, sīlaṃ rakkhāhi, uposathaṃ karohī’’ti ovaditvā sakaṭṭhānameva gato. Brāhmaṇopi tassovāde ṭhatvā dānādīni puññāni katvā kālakato devaloke nibbatti.

Then the young man said to him, “Brahmin, I am your son for whom you weep; I have been reborn in the heavenly world. From now on, do not grieve for me. Give alms, protect your virtue, observe the Uposatha.” Having advised him thus, he returned to his own place. The brahmin, abiding by his advice, performed meritorious deeds such as giving alms, and after death was reborn in the heavenly world.

Satthā imaṃ dhammadesanaṃ āharitvā saccāni pakāsetvā jātakaṃ samodhānehi, saccapariyosāne kuṭumbiko sotāpattiphale patiṭṭhahi.Tadā dhammadesakadevaputto ahameva ahosinti.

The Master, having brought forth this Dhamma discourse, revealed the truths and connected the Jātaka. At the conclusion of the truths, the householder was established in the fruit of stream-entry. At that time, the devaputta who taught the Dhamma was I myself.

Maṭṭhakuṇḍalījātakavaṇṇanā ekādasamā.

The Commentary on the Maṭṭhakuṇḍalī Jātaka, the Eleventh.

[450] 12. Bilārakosiyajātakavaṇṇanā

[450] 12. The Commentary on the Bilārakosiyajātaka

Apacantāpīti [Pg.63] idaṃ satthā jetavane viharanto ekaṃ dānavittaṃ bhikkhuṃ ārabbha kathesi. So kira bhagavato dhammadesanaṃ sutvā sāsane pabbajitvā pabbajitakālato paṭṭhāya dānavitto ahosi dānajjhāsayo, pattapariyāpannampi piṇḍapātaṃ aññassa adatvā na bhuñji, antamaso pānīyampi labhitvā aññassa adatvā na pivi, evaṃ dānābhirato ahosi. Athassa dhammasabhāyaṃ bhikkhū guṇakathaṃ kathesuṃ. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte taṃ bhikkhuṃ pakkosāpetvā ‘‘saccaṃ kira tvaṃ bhikkhu dānavitto dānajjhāsayo’’ti pucchitvā ‘‘saccaṃ, bhante’’ti vutte ‘‘bhikkhave ayaṃ pubbe assaddho ahosi appasanno, tiṇaggena telabindumpi uddharitvā kassaci na adāsi, atha naṃ ahaṃ dametvā nibbisevanaṃ katvā dānaphalaṃ ñāpesiṃ, tameva dānaninnaṃ cittaṃ bhavantarepi na pajahatī’’ti vatvā bhikkhūhi yācito atītaṃ āhari.

“Apacantāpīti.” The Teacher, while dwelling at Jetavana, spoke this in reference to a certain monk who delighted in giving. It is said that after hearing the Blessed One’s Dhamma teaching, he went forth into the Dispensation. From the time of his going forth, he delighted in giving and was inclined to generosity. He would not eat even the almsfood received in his bowl without first giving some to another; he would not even drink water he had obtained without giving some to someone else. Thus, he was devoted to giving. Then, in the Dhamma hall, the monks discussed his virtues. The Teacher arrived and asked, “Monks, for what discussion are you gathered here now?” When they told him, he had that monk summoned and questioned him, “Is it true, monk, that you delight in giving and are inclined to generosity?” When he replied, “It is true, Blessed One,” the Teacher said, “Monks, in the past, this man was faithless and without confidence. He would not give even a drop of oil taken up on the tip of a blade of grass to anyone. But I tamed him, made him steadfast, and taught him the fruit of giving. That same mind, inclined to generosity, does not forsake him even in another existence.” Requested by the monks, he then related a story of the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto seṭṭhikule nibbattitvā vayappatto kuṭumbaṃ saṇṭhapetvā pitu accayena seṭṭhiṭṭhānaṃ patvā ekadivasaṃ dhanavilokanaṃ katvā ‘‘dhanaṃ paññāyati, etassa uppādakā na paññāyanti, imaṃ dhanaṃ vissajjetvā mahādānaṃ dātuṃ vaṭṭatī’’ti dānasālaṃ kāretvā yāvajīvaṃ mahādānaṃ pavattetvā āyupariyosāne ‘‘idaṃ dānavattaṃ mā upacchindī’’ti puttassa ovādaṃ datvā tāvatiṃsabhavane sakko hutvā nibbatti. Puttopissa tatheva dānaṃ datvā puttaṃ ovaditvā āyupariyosāne cando devaputto hutvā nibbatti, tassa putto sūriyo hutvā nibbatti, tassapi putto mātalisaṅgāhako hutvā nibbatti, tassa putto pañcasikho gandhabbadevaputto hutvā nibbatti. Chaṭṭho pana assaddho ahosi thaddhacitto nisneho maccharī, dānasālaṃ viddhaṃsetvā jhāpetvā yācake pothetvā nīharāpesi, kassaci tiṇaggena uddharitvā telabindumpi na deti. Tadā sakko devarājā attano pubbakammaṃ oloketvā ‘‘pavattati nu kho me dānavaṃso, udāhu no’’ti upadhārento ‘‘putto me dānaṃ pavattetvā [Pg.64] cando hutvā nibbatti, tassa putto sūriyo, tassa putto mātali, tassa putto pañcasikho gandhabbadevaputto hutvā nibbatti, chaṭṭho pana taṃ vaṃsaṃ upacchindī’’ti passi.

In the past, when Brahmadatta was ruling in Bārāṇasī, the Bodhisatta was born into a treasurer's family. Upon reaching maturity, he established his household and, after his father's death, attained the position of treasurer. One day, while inspecting his wealth, he thought, 'Wealth is evident, but those who produced it are not. It is fitting to distribute this wealth and give great alms.' He had an alms-hall built and continued giving great alms throughout his life. At the end of his life, he advised his son, 'Do not discontinue this practice of giving,' and was reborn as Sakka in the Tāvatiṃsa heaven. His son likewise gave alms and, at the end of his life, after advising his own son, was reborn as the moon god. His son was reborn as the sun god, his son as Mātali the charioteer, and his son as the gandhabba deity Pañcasikha. However, the sixth descendant was faithless, hard-hearted, without affection, and miserly. He destroyed the alms-hall, burned it down, and had the beggars beaten and driven away. He would not give even a drop of oil lifted on the tip of a blade of grass. At that time, Sakka, the king of the gods, reflecting on his past deeds, wondered, 'Does my lineage of giving continue, or not?' Observing, he saw, 'My son maintained the giving and was reborn as the moon god. His son became the sun god, his son Mātali, and his son the gandhabba deity Pañcasikha. But the sixth has cut off that lineage.'

Athassa etadahosi ‘‘imaṃ pāpadhammaṃ dametvā dānaphalaṃ jānāpetvā āgamissāmī’’ti. So candasūriyamātalipañcasikhe pakkosāpetvā ‘‘sammā, amhākaṃ vaṃse chaṭṭho kulavaṃsaṃ samucchinditvā dānasālaṃ jhāpetvā yācake nīharāpesi, na kassaci kiñci deti, etha naṃ damessāmā’’ti tehi saddhiṃ bārāṇasiṃ agamāsi. Tasmiṃ khaṇe seṭṭhi rājupaṭṭhānaṃ katvā āgantvā sattame dvārakoṭṭhake antaravīthiṃ olokento caṅkamati. Sakko ‘‘tumhe mama paviṭṭhakāle pacchato paṭipāṭiyā āgacchathā’’ti vatvā gantvā seṭṭhissa santike ṭhatvā ‘‘bho mahāseṭṭhi, bhojanaṃ me dehī’’ti āha. ‘‘Brāhmaṇa natthi tava idha bhattaṃ, aññattha gacchā’’ti. ‘‘Bho mahāseṭṭhi, brāhmaṇehi bhatte yācite na dātuṃ na labbhatī’’ti. ‘‘Brāhmaṇa, mama gehe pakkampi pacitabbampi bhattaṃ natthi, aññattha gacchā’’ti. ‘‘Mahāseṭṭhi, ekaṃ te silokaṃ kathessāmi, taṃ suṇāhī’’ti. ‘‘Natthi mayhaṃ tava silokenattho, mā idha tiṭṭhā’’ti. Sakko tassa kathaṃ asuṇanto viya dve gāthā abhāsi –

Then it occurred to him: 'I shall tame this evil person, make him understand the fruit of giving, and then return.' He had Canda, Sūriya, Mātali, and Pañcasikha summoned and said, 'Sirs, the sixth in our lineage has cut off the family line, burned down the alms-hall, and driven away the beggars; he gives nothing to anyone. Come, let us tame him.' Together with them, he went to Bārāṇasī. At that moment, the treasurer, having attended upon the king, returned and was walking back and forth in the seventh gateway, looking down the inner street. Sakka said, 'When I have entered, you are to come behind me in succession.' Then he went and stood near the treasurer, saying, 'O great treasurer, give me food.' The treasurer replied, 'Brahmin, there is no food here for you. Go elsewhere.' Sakka said, 'O great treasurer, when brahmins ask for food, it is not proper to refuse.' The treasurer said, 'Brahmin, in my house, there is neither cooked food nor food to be cooked. Go elsewhere.' Sakka said, 'Great treasurer, I will recite a verse for you. Listen to it.' The treasurer replied, 'I have no use for your verse. Do not stand here.' As if not hearing his words, Sakka spoke two verses—

125.

125.

‘‘Apacantāpi dicchanti, santo laddhāna bhojanaṃ;

Kimeva tvaṃ pacamāno, yaṃ na dajjā na taṃ samaṃ.

The virtuous, though they do not cook, wish to give from the food they have obtained; What then of you who cook? That you do not give is not proper.

126.

126.

‘‘Maccherā ca pamādā ca, evaṃ dānaṃ na dīyati;

Puññaṃ ākaṅkhamānena, deyyaṃ hoti vijānatā’’ti.

Through miserliness and heedlessness, a gift is not given; By one who is wise, desiring merit, a gift should be given.

Tāsaṃ attho – mahāseṭṭhi apacantāpi santo sappurisā bhikkhācariyāya laddhampi bhojanaṃ dātuṃ icchanti, na ekakā paribhuñjanti. Kimeva tvaṃ pacamāno yaṃ na dadeyyāsi, na taṃ samaṃ, taṃ tava anurūpaṃ anucchavikaṃ na hoti. Dānañhi maccherena ca pamādena cāti dvīhi dosehi na dīyati, puññaṃ ākaṅkhamānena vijānatā paṇḍitamanussena dātabbameva hotīti.

The meaning of these verses is this: Great treasurer, even the virtuous, good people who do not cook wish to give the food they have obtained through begging; they do not eat alone. How then could you, who are cooking, not give? That is not proper; it is not fitting or suitable for you. For a gift is not given because of two faults: miserliness and heedlessness. By a wise person who understands, desiring merit, a gift should indeed be given.

So tassa vacanaṃ sutvā ‘‘tena hi gehaṃ pavisitvā nisīda, thokaṃ lacchasī’’ti āha. Sakko pavisitvā te siloke sajjhāyanto nisīdi. Atha naṃ cando āgantvā bhattaṃ yāci. ‘‘Natthi te bhattaṃ, gacchā’’ti ca [Pg.65] vutto ‘‘mahāseṭṭhi anto eko brāhmaṇo nisinno, brāhmaṇavācanakaṃ maññe bhavissati, ahampi bhavissāmī’’ti vatvā ‘‘natthi brāhmaṇavācanakaṃ, nikkhamā’’ti vuccamānopi ‘‘mahāseṭṭhi iṅgha tāva silokaṃ suṇāhī’’ti dve gāthā abhāsi –

Hearing his words, the treasurer said, 'Well then, enter the house and sit down; you will get a little.' Sakka entered and sat down, reciting those verses. Then Canda came and asked for food. When told, 'There is no food for you, go away,' he said, 'Great treasurer, there is a brahmin sitting inside; I think there will be a brahminical recitation, and I too shall be there.' Though he was told, 'There is no brahminical recitation, get out,' he said, 'Great treasurer, come now, listen to a verse,' and he spoke two verses—

127.

127.

‘‘Yasseva bhīto na dadāti maccharī, tadevādadato bhayaṃ;

Jighacchā ca pipāsā ca, yassa bhāyati maccharī;

Tameva bālaṃ phusati, asmiṃ loke paramhi ca.

That of which the miser is afraid, so he does not give, from that very not-giving, fear arises. Hunger and thirst, which the miser fears, are what afflict that fool, both in this world and in the next.

128.

128.

‘‘Tasmā vineyya maccheraṃ, dajjā dānaṃ malābhibhū;

Puññāni paralokasmiṃ, patiṭṭhā honti pāṇina’’nti.

Therefore, having removed miserliness, one should give a gift, having overcome that stain; for meritorious deeds are the support for living beings in the next world.

Tattha yassa bhāyatīti ‘‘ahaṃ aññesaṃ datvā sayaṃ jighacchito ca pipāsito ca bhavissāmī’’ti yassā jighacchāya pipāsāya bhāyati. Tamevāti taññeva jighacchāpipāsāsaṅkhātaṃ bhayaṃ etaṃ bālaṃ nibbattanibbattaṭṭhāne idhaloke paraloke ca phusati pīḷeti, accantadāliddiyaṃ pāpuṇāti. Malābhibhūti macchariyamalaṃ abhibhavanto.

Herein, 'which he fears' means he fears that hunger and thirst, thinking, 'If I give to others, I myself will become hungry and thirsty.' 'That very thing' means that this fear, identified as hunger and thirst, afflicts and torments this fool in every place he is reborn, in this world and the next, and he attains extreme poverty. 'Malābhibhū' means overcoming the stain of miserliness.

Tassapi vacanaṃ sutvā ‘‘tena hi pavisa, thokaṃ labhissasī’’ti āha. Sopi pavisitvā sakkassa santike nisīdi. Tato thokaṃ vītināmetvā sūriyo āgantvā bhattaṃ yācanto dve gāthā abhāsi –

Having heard his words as well, the treasurer said, 'Then enter, you will receive a little.' He also entered and sat near Sakka. After a short time had passed, Sūriya arrived, asking for food, and spoke two verses—

129.

129.

‘‘Duddadaṃ dadamānānaṃ, dukkaraṃ kamma kubbataṃ;

Asanto nānukubbanti, sataṃ dhammo durannayo.

For those who give, it is a difficult thing to give; for those who act, it is a difficult deed to perform. The unvirtuous do not emulate the virtuous, whose way is difficult to follow.

130.

130.

‘‘Tasmā satañca asataṃ, nānā hoti ito gati;

Asanto nirayaṃ yanti, santo saggaparāyaṇā’’ti.

Therefore, the destinations of the virtuous and the unvirtuous, departing from here, are different. The unvirtuous go to hell, while the virtuous are bound for heaven.

Tattha duddadanti dānaṃ nāma duddadaṃ maccheraṃ abhibhavitvā dātabbato, taṃ dadamānānaṃ. Dukkaranti tadeva dānakammaṃ dukkaraṃ yuddhasadisaṃ, taṃ kubbataṃ. Nānukubbantīti asappurisā dānaphalaṃ ajānantā tesaṃ gatamaggaṃ nānugacchanti. Sataṃ dhammoti sappurisānaṃ bodhisattānaṃ dhammo aññehi duranugamo. Asantoti macchariyavasena dānaṃ adatvā asappurisā nirayaṃ yanti.

Herein, 'duddadaṃ' means that a gift is difficult to give, because it must be given by overcoming miserliness; this applies to those who give. 'Dukkaraṃ' means that this same act of giving is a difficult deed, like a battle; this applies to those who perform it. 'Nānukubbanti' means that unworthy people, not knowing the fruit of giving, do not follow the path taken by the virtuous. 'Sataṃ dhammo' means the way of the virtuous, of Bodhisattas, is difficult for others to follow. 'Asanto' means that unworthy people, who do not give on account of miserliness, go to hell.

Seṭṭhi [Pg.66] gahetabbagahaṇaṃ apassanto ‘‘tena hi pavisitvā brāhmaṇānaṃ santike nisīda, thokaṃ lacchasī’’ti āha. Tato thokaṃ vītināmetvā mātali āgantvā bhattaṃ yācitvā ‘‘natthī’’ti vacanamattakālameva sattamaṃ gāthamāha –

The treasurer, seeing no way to refuse, said, 'Then enter and sit near the brahmins; you will get a little.' After a short time had passed, Mātali arrived, begged for food, and at the very moment he heard the words 'There is none,' he spoke the seventh verse—

131.

131.

‘‘Appasmeke pavecchanti, bahuneke na dicchare;

Appasmā dakkhiṇā dinnā, sahassena samaṃ mitā’’ti.

Some give from the little they have, while some with much do not wish to give. A gift given from little is considered equal to a thousand.

Tattha appasmeke pavecchantīti mahāseṭṭhi ekacce paṇḍitapurisā appasmimpi deyyadhamme pavecchanti, dadantiyevāti attho. Bahunāpi deyyadhammena samannāgatā eke sattā na dicchare na dadanti. Dakkhiṇāti kammañca phalañca saddahitvā dinnadānaṃ. Sahassena samaṃ mitāti evaṃ dinnā kaṭacchubhattamattāpi dakkhiṇā sahassadānena saddhiṃ mitā, mahāphalattā sahassadānasadisāva hotīti attho.

Herein, 'appasmeke pavecchantīti' means that certain wise people bestow even from a small amount of what should be given; that is, they simply give. Some beings, though endowed with much to give, do not desire to give, nor do they give. 'Dakkhiṇā' means a gift given with faith in the action and its result. 'Sahassena samaṃ mitā' means that even a gift as small as a ladleful of food, when given in this way, is measured as equal to a thousand gifts; that is, because of its great fruit, it is just like a thousand gifts.

Tampi so ‘‘tena hi pavisitvā nisīdā’’ti āha. Tato thokaṃ vītināmetvā pañcasikho āgantvā bhattaṃ yācitvā ‘‘natthi gacchā’’ti vutte ‘‘ahaṃ na gatapubbo, imasmiṃ gehe brāhmaṇavācanakaṃ bhavissati maññe’’ti tassa dhammakathaṃ ārabhanto aṭṭhamaṃ gāthamāha –

Then, after a short while, Pañcasikha came and asked for food. When told, 'There is none, go away,' he replied, 'I have never gone away before. There must be a Brahmanical recitation in this house, I suppose.' Beginning a discourse on the Dhamma for him, he spoke the eighth verse:

132.

132.

‘‘Dhammaṃ care yopi samuñchakaṃ care, dārañca posaṃ dadamappakasmiṃ;

Sataṃ sahassānaṃ sahassayāginaṃ, kalampi nāgghanti tathāvidhassa te’’ti.

Should one practice the Dhamma, even living by gleaning, supporting his wife and giving from what little he has; a hundred thousand of those who perform a thousand sacrifices are not worth even a sixteenth part of such a one.

Tattha dhammanti tividhasucaritadhammaṃ. Samuñchakanti gāme vā āmakapakkabhikkhācariyaṃ araññe vā phalāphalaharaṇasaṅkhātaṃ uñchaṃ yo careyya, sopi dhammameva care. Dārañca posanti attano ca puttadāraṃ posentoyeva. Dadamappakasminti paritte vā deyyadhamme dhammikasamaṇabrāhmaṇānaṃ dadamāno dhammaṃ careti attho. Sataṃ sahassānaṃ sahassayāginanti paraṃ pothetvā viheṭhetvā sahassena yāgaṃ yajantānaṃ sahassayāgīnaṃ issarānaṃ satasahassampi. Kalampi nāgghanti tathāvidhassa teti tesaṃ satasahassasaṅkhātānaṃ sahassayāgīnaṃ yāgā tathāvidhassa dhammena samena [Pg.67] deyyadhammaṃ uppādetvā dentassa duggatamanussassa soḷasiṃ kalaṃ na agghantīti.

Herein, 'Dhamma' refers to the threefold good conduct. 'Samuñchakaṃ' means that whoever should live by gleaning—whether by the practice of seeking alms of raw or cooked food in a village, or by what is known as collecting fruits in the forest—that one also practices the Dhamma. 'Dārañca posaṃ' means supporting one’s own wife and children. 'Dadamappakasmiṃ' means that, while giving to righteous ascetics and brahmins from the little that is to be given, one practices the Dhamma. 'Sataṃ sahassānaṃ sahassayāginaṃ' refers to even a hundred thousand of those powerful ones who perform a thousand sacrifices, having crushed and harmed others. 'Kalampi nāgghanti tathāvidhassa te' means that the sacrifices of those hundred thousand who perform a thousand sacrifices are not worth the sixteenth part of such a poor person who gives after having produced the gift righteously and justly.

Seṭṭhi pañcasikhassa kathaṃ sutvā sallakkhesi. Atha naṃ anagghakāraṇaṃ pucchanto navamaṃ gāthamāha –

The merchant, having heard Pañcasikha’s discourse, considered it. Then, asking him the reason for its lack of value, he spoke the ninth verse:

133.

133.

‘‘Kenesa yañño vipulo mahagghato, samena dinnassa na agghameti;

Kathaṃ sataṃ sahassānaṃ sahassayāginaṃ, kalampi nāgghanti tathāvidhassa te’’ti.

For what reason does this vast and costly sacrifice not attain the value of that which is given justly? How is it that a hundred thousand of those who perform a thousand sacrifices are not worth even a sixteenth part of such a one?

Tattha yaññoti dānayāgo satasahassapariccāgavasena vipulo, vipulattāva mahagghato. Samena dinnassāti dhammena dinnassa kena kāraṇena agghaṃ na upeti. Kathaṃ sataṃ sahassānanti brāhmaṇa, kathaṃ sahassayāgīnaṃ purisānaṃ bahūnaṃ sahassānaṃ satasahassasaṅkhātā issarā tathāvidhassa dhammena uppādetvā dāyakassa ekassa duggatamanussassa kalaṃ nāgghantīti.

Herein, 'yañña' means a sacrifice of giving, vast by way of an expenditure of a hundred thousand; and because of its vastness, it is of great price. 'Samena dinnassa na agghameti' means: for what reason does it not attain the value of that which is given righteously? 'Kathaṃ sataṃ sahassānaṃ...' means: How, O brahmin, are the powerful ones, numbered at a hundred thousand among many thousands of men who perform a thousand sacrifices, not worth a fraction of a single poor person, a giver who gives after having produced the gift righteously?

Athassa kathento pañcasikho osānagāthamāha –

Then, explaining to him, Pañcasikha spoke the concluding verse:

134.

134.

‘‘Dadanti heke visame niviṭṭhā, chetvā vadhitvā atha socayitvā;

Sā dakkhiṇā assumukhā sadaṇḍā, samena dinnassa na agghameti;

Evaṃ sataṃ sahassānaṃ sahassayāginaṃ, kalampi nāgghanti tathāvidhassa te’’ti.

Some give while established in injustice, having maimed, killed, and then caused sorrow. That gift, given with tearful faces and violence, does not attain the value of that which is given justly. Thus, a hundred thousand of those who perform a thousand sacrifices are not worth even a sixteenth part of such a one.

Tattha visameti visame kāyakammādimhi niviṭṭhā. Chetvāti kilametvā. Vadhitvāti māretvā. Socayitvāti sasoke katvā.

Herein, 'visame' means established in unjust bodily action and the like. 'Chetvā' means having tormented. 'Vadhitvā' means having killed. 'Socayitvā' means having made sorrowful.

So pañcasikhassa dhammakathaṃ sutvā ‘‘tena hi gaccha, gehaṃ pavisitvā nisīda, thokaṃ lacchasī’’ti āha. Sopi gantvā tesaṃ santike nisīdi. Tato bilārakosiyo seṭṭhi ekaṃ dāsiṃ āmantetvā ‘‘etesaṃ brāhmaṇānaṃ palāpavīhīnaṃ nāḷiṃ nāḷiṃ dehī’’ti āha. Sā vīhī gahetvā brāhmaṇe [Pg.68] upasaṅkamitvā ‘‘ime ādāya yattha katthaci pacāpetvā bhuñjathā’’ti āha. ‘‘Na amhākaṃ vīhinā attho, na mayaṃ vīhiṃ āmasāmā’’ti. ‘‘Ayya, vīhiṃ kirete nāmasantī’’ti? ‘‘Tena hi tesaṃ taṇḍule dehī’’ti. Sā taṇḍule ādāya gantvā ‘‘brāhmaṇā taṇḍule gaṇhathā’’ti āha. ‘‘Mayaṃ āmakaṃ na paṭiggaṇhāmā’’ti. ‘‘Ayya, āmakaṃ kira na gaṇhantī’’ti. ‘‘Tena hi tesaṃ karoṭiyaṃ vaḍḍhetvā gobhattaṃ dehī’’ti. Sā tesaṃ karoṭiyaṃ vaḍḍhetvā mahāgoṇānaṃ pakkabhattaṃ āharitvā adāsi. Pañcapi janā kabaḷe vaḍḍhetvā mukhe pakkhipitvā gale laggāpetvā akkhīni parivattetvā vissaṭṭhasaññā matā viya nipajjiṃsu. Dāsī te disvā ‘‘matā bhavissantī’’ti bhītā gantvā seṭṭhino ārocesi ‘‘ayya, te brāhmaṇā gobhattaṃ gilituṃ asakkontā matā’’ti.

Having heard Pañcasikha’s discourse on the Dhamma, he said, 'Very well, go, enter the house and sit down; you will receive a little.' So he went and sat near them. Then the merchant Bilārakosiya called a female servant and said, 'Give each of these brahmins a measure of paddy with chaff.' She took the paddy, approached the brahmins, and said, 'Take this and have it cooked somewhere and eat.' They replied, 'We have no use for paddy; we do not touch paddy.' She asked the merchant, 'Sir, it seems they do not touch paddy?' He said, 'Then give them husked rice.' She took the husked rice, went and said, 'Brahmins, take the husked rice.' They replied, 'We do not accept uncooked food.' She asked the merchant, 'Sir, it seems they do not accept uncooked food?' He said, 'Then serve it in a bowl and give them cow-food.' She served the cooked food meant for the great oxen into a bowl for them, brought it, and gave it to them. The five men, having put large mouthfuls into their mouths, got them stuck in their throats, rolled their eyes, and lay down unconscious, as if dead. The female servant, seeing them and fearing, 'They must be dead,' went and reported to the merchant, 'Sir, those brahmins, unable to swallow the cow-food, are dead.'

So cintesi ‘‘idāni ayaṃ pāpadhammo sukhumālabrāhmaṇānaṃ gobhattaṃ dāpesi, te taṃ gilituṃ asakkontā matāti maṃ garahissantī’’ti. Tato dāsiṃ āha – ‘‘khippaṃ gantvā etesaṃ karoṭikesu bhattaṃ haritvā nānaggarasaṃ sālibhattaṃ vaḍḍhehī’’ti. Sā tathā akāsi. Seṭṭhi antarapīthiṃ paṭipannamanusse pakkosāpetvā ‘‘ahaṃ mama bhuñjananiyāmena etesaṃ brāhmaṇānaṃ bhattaṃ dāpesiṃ, ete lobhena mahante piṇḍe katvā bhuñjamānā gale laggāpetvā matā, mama niddosabhāvaṃ jānāthā’’ti vatvā parisaṃ sannipātesi. Mahājane sannipatite brāhmaṇā uṭṭhāya mahājanaṃ oloketvā ‘‘passathimassa seṭṭhissa musāvāditaṃ, ‘amhākaṃ attano bhuñjanabhattaṃ dāpesi’nti vadati, paṭhamaṃ gobhattaṃ amhākaṃ datvā amhesu matesu viya nipannesu imaṃ bhattaṃ vaḍḍhāpesī’’ti vatvā attano mukhehi gahitabhattaṃ bhūmiyaṃ pātetvā dassesuṃ. Mahājano seṭṭhiṃ garahi ‘‘andhabāla, attano kulavaṃsaṃ nāsesi, dānasālaṃ jhāpesi, yācake gīvāyaṃ gahetvā nīharāpesi, idāni imesaṃ sukhumālabrāhmaṇānaṃ bhattaṃ dento gobhattaṃ dāpesi, paralokaṃ gacchanto tava ghare vibhavaṃ gīvāyaṃ bandhitvā gamissasi maññe’’ti.

He thought, 'Now people will reproach me, saying: "This wicked man had cow-food given to these delicate brahmins, and they died, unable to swallow it."' Then he said to the female servant, 'Go quickly, remove the food from their bowls, and serve them fine rice with various excellent flavors.' She did so. The merchant had the people passing by in the street summoned and said, 'I had food given to these brahmins according to my own custom of eating, but they, out of greed, made large mouthfuls, and while eating, got them stuck in their throats and died. Know that I am blameless.' Having said this, he gathered the assembly. When the great crowd had gathered, the brahmins stood up, looked at them and said, 'Behold this merchant's falsehood! He says, "I had my own eating-food given to them," but first he gave us cow-food, and only when we were lying as if dead did he have this food served.' Then they made the food they had taken into their mouths fall to the ground and showed it. The great crowd reproached the merchant, 'Blind fool! You have destroyed your family lineage, you had the alms-hall burned, you had beggars seized by the neck and thrown out, and now, when giving food to these delicate brahmins, you have cow-food given to them! When you go to the next world, I suppose you will go with the wealth in your house tied around your neck!'

Tasmiṃ khaṇe sakko mahājanaṃ pucchi ‘‘jānātha, tumhe imasmiṃ gehe dhanaṃ kassa santaka’’nti? ‘‘Na jānāmā’’ti. ‘‘Imasmiṃ nagare asukakāle bārāṇasiyaṃ [Pg.69] mahāseṭṭhi nāma dānasālaṃ kāretvā mahādānaṃ pavattayī’’ti sutapubbaṃ tumhehīti. ‘‘Āma suṇāmā’’ti. ‘‘Ahaṃ so seṭṭhi, dānaṃ datvā sakko devarājā hutvā puttopi me taṃ vaṃsaṃ avināsetvā dānaṃ datvā cando devaputto hutvā nibbatto, tassa putto sūriyo, tassa putto mātali, tassa putto pañcasikho gandhabbadevaputto hutvā nibbatto. Tesu ayaṃ cando, ayaṃ sūriyo, ayaṃ mātalisaṅgāhako, ayaṃ imassa pāpadhammassa pitā pañcasikho gandhabbadevaputto, evaṃ bahuguṇaṃ etaṃ dānaṃ nāma, kattabbameva kusalaṃ paṇḍitehī’’ti kathentā mahājanassa kaṅkhacchedanatthaṃ ākāse uppatitvā mahantenānubhāvena mahantena parivārena jalamānasarīrā aṭṭhaṃsu, sakalanagaraṃ pajjalantaṃ viya ahosi. Sakko mahājanaṃ āmantetvā ‘‘mayaṃ attano dibbasampattiṃ pahāya āgacchantā imaṃ kulavaṃsanāsakaraṃ pāpadhammabilārakosiyaṃ nissāya āgatā, ayaṃ pāpadhammo attano kulavaṃsaṃ nāsetvā dānasālaṃ jhāpetvā yācake gīvāyaṃ gahetvā nīharāpetvā amhākaṃ vaṃsaṃ samucchindi, ‘ayaṃ adānasīlo hutvā niraye nibbatteyyā’ti imassa anukampāya āgatāmhā’’ti vatvā dānaguṇaṃ pakāsento mahājanassa dhammaṃ desesi. Bilārakosiyo sirasmiṃ añjaliṃ patiṭṭhapetvā ‘‘deva, ahaṃ ito paṭṭhāya porāṇakulavaṃsaṃ anāsāpetvā dānaṃ pavattessāmi, ajja ādiṃ katvā antamaso udakadantaponaṃ upādāya attano laddhāhāraṃ parassa adatvā na khādissāmī’’ti sakkassa paṭiññaṃ adāsi. Sakko taṃ dametvā nibbisevanaṃ katvā pañcasu sīlesu patiṭṭhapetvā cattāro devaputte ādāya sakaṭṭhānameva gato. Sopi seṭṭhi yāvajīvaṃ dānaṃ datvā tāvatiṃsabhavane nibbatti.

At that moment, Sakka asked the great multitude, "Do you know whose wealth this is in this house?" "We do not know," they replied. "Have you heard that in this city, at a certain time, the great merchant of Bārāṇasī built an alms hall and performed great almsgiving?" "Yes, we have heard of it." "I am that merchant. Having given alms, I became Sakka, the king of devas. My son, without destroying that lineage, gave alms and was reborn as Canda, the divine son. His son was reborn as Sūriya, the divine son; his son as Mātali; and his son as Pañcasikha, the celestial musician divine son. Among them, this is Canda, this is Sūriya, this is Mātali the charioteer, and this is Pañcasikha, the celestial musician divine son, the father of this wicked one. Such is the great virtue of giving; indeed, meritorious deeds should be done by the wise." As they spoke thus, to dispel the doubts of the great multitude, they rose into the sky and stood there with great power and a vast retinue, their bodies ablaze, so that the entire city seemed to be on fire. Sakka addressed the great multitude, "We have abandoned our divine glory and come here on account of this wicked Bilārakosiya, who destroys his family lineage. This wicked one, having destroyed his own family lineage, burned down the alms hall, seized the beggars by the neck, and had them driven out, thus uprooting our lineage. We have come out of compassion for him, thinking, 'May this one, being ungenerous, not be reborn in hell.'" Having spoken thus, proclaiming the virtue of giving, he taught the Dhamma to the great multitude. Bilārakosiya, placing his joined hands on his head, declared to Sakka, "Lord, from this day forward, I will practice giving without destroying the ancient family lineage. Starting from today, I vow not to eat my obtained food without first giving to others, even if it is merely water for cleaning the teeth." Sakka, having tamed him and freed him from his unwholesome habits, established him in the five precepts. Then, taking the four divine sons, he returned to his own abode. That merchant too, having given alms throughout his life, was reborn in the realm of the Thirty-Three Gods.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, bhikkhave, ayaṃ bhikkhu pubbe assaddho ahosi kassaci kiñci adātā, ahaṃ pana naṃ dametvā dānaphalaṃ jānāpesiṃ, tameva cittaṃ bhavantaragatampi na jahātī’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā seṭṭhi ayaṃ dānapatiko bhikkhu ahosi, cando sāriputto, sūriyo moggallāno, mātali kassapo, pañcasikho ānando, sakko pana ahameva ahosi’’nti.

The Teacher, having brought forth this discourse, said: "Thus, monks, this monk was formerly faithless and gave nothing to anyone. But I, having tamed him, made him know the fruit of giving. That same mind does not abandon one even when gone to another existence." Then he identified the Jātaka: "At that time, the merchant was this monk who is a patron of alms; Canda was Sāriputta; Sūriya was Moggallāna; Mātali was Kassapa; Pañcasikha was Ānanda; and Sakka was indeed myself."

Bilārakosiyajātakavaṇṇanā dvādasamā.

The Commentary on the Bilārakosiya Jātaka, the Twelfth.

[451] 13. Cakkavākajātakavaṇṇanā

[451] 13. The Commentary on the Cakkavāka Jātaka

Vaṇṇavā [Pg.70] abhirūposīti idaṃ satthā jetavane viharanto ekaṃ lolabhikkhuṃ ārabbha kathesi. So kira cīvarādīhi atitto ‘‘kahaṃ saṅghabhattaṃ, kahaṃ nimantana’’nti pariyesanto vicarati, āmisakathāyameva abhiramati. Athaññe pesalā bhikkhū tassānuggahena satthu ārocesuṃ. Satthā taṃ pakkosāpetvā ‘‘saccaṃ kira tvaṃ bhikkhu lolo’’ti pucchitvā ‘‘saccaṃ, bhante’’ti vutte ‘‘bhikkhu kasmā evarūpe niyyānikasāsane pabbajitvā lolo ahosi, lolabhāvo ca nāma pāpako, pubbepi tvaṃ lolabhāvaṃ nissāya bārāṇasiyaṃ hatthikuṇapādīhi atitto mahāaraññaṃ paviṭṭho’’ti vatvā atītaṃ āhari.

"You are of fine complexion and handsome,"—this the Teacher said while dwelling in Jetavana, with reference to a certain greedy monk. It is said that he was unsatisfied with robes and other requisites, wandering about searching, "Where is the community meal? Where is an invitation?" He delighted only in talk of material things. Then other virtuous monks, out of compassion for him, reported this to the Teacher. The Teacher had him summoned and asked, "Is it true, monk, that you are greedy?" When he replied, "Yes, Venerable Sir," the Teacher said, "Monk, why have you become greedy after going forth in such a dispensation leading to liberation? Greed is indeed evil. In the past too, on account of your greed, unsatisfied with elephant carcasses and so forth in Bārāṇasī, you entered a great forest." Having said this, he related the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente eko lolakāko bārāṇasiyaṃ hatthikuṇapādīhi atitto ‘‘araññaṃ nu kho kīdisa’’nti araññaṃ gantvā tatthapi phalāphalehi asantuṭṭho gaṅgāya tīraṃ gantvā vicaranto jayampatike cakkavāke disvā ‘‘ime sakuṇā ativiya sobhanti, ime imasmiṃ gaṅgātīre bahuṃ macchamaṃsaṃ khādanti maññe, ime paṭipucchitvā mayāpi imesaṃ bhojanaṃ gocaraṃ khāditvā vaṇṇavantena bhavituṃ vaṭṭatī’’ti tesaṃ avidūre nisīditvā cakkavākaṃ pucchanto dve gāthā abhāsi –

Once upon a time, when Brahmadatta was ruling in Bārāṇasī, a greedy crow, unsatisfied with elephant carcasses and so forth in Bārāṇasī, thought, "What indeed is the forest like?" and went to the forest. There too, being discontented with fruits and other edibles, he went to the bank of the Ganges and while wandering about, saw a pair of ruddy geese. "These birds are exceedingly beautiful," he thought. "I suppose they eat much fish and meat on this bank of the Ganges. It is proper for me too, having questioned them, to eat their food and range, and become of fine complexion." Sitting not far from them and questioning the ruddy goose, he spoke two verses:

135.

135.

‘‘Vaṇṇavā abhirūposi, ghano sañjātarohito;

Cakkavāka surūposi, vippasannamukhindriyo.

"You are of fine complexion and handsome, stout and of a developed reddish hue; O ruddy goose, you are beautiful, with serene face and senses."

136.

136.

‘‘Pāṭhīnaṃ pāvusaṃ macchaṃ, balajaṃ muñjarohitaṃ;

Gaṅgāya tīre nisinno, evaṃ bhuñjasi bhojana’’nti.

"The Pāṭhīna and Pāvusa fish, the Balaja, and the Muñja and Rohita; sitting on the bank of the Ganges, thus you eat your food."

Tattha ghanoti ghanasarīro. Sañjātarohitoti uttattasuvaṇṇaṃ viya suṭṭhujātarohitavaṇṇo. Pāṭhīnanti pāṭhīnanāmakaṃ pāsāṇamacchaṃ. Pāvusanti mahāmukhamacchaṃ, ‘‘pāhusa’’ntipi pāṭho. Balajanti balajamacchaṃ. Muñjarohitanti muñjamacchañca rohitamacchañca. Evaṃ bhuñjasīti evarūpaṃ bhojanaṃ maññe bhuñjasīti pucchati.

Herein, 'ghana' means 'dense-bodied'. 'Sañjātarohita' means 'having a well-developed reddish color like refined gold'. 'Pāṭhīna' means the fish called Pāṭhīna, a stone-fish. 'Pāvusa' means a large-mouthed fish; 'pāhusa' is also a reading. 'Balaja' is the Balaja fish. 'Muñjarohita' refers to the Muñja fish and the Rohita fish. 'Evaṃ bhuñjasi' means he asks, 'I suppose you eat such food?'

Cakkavāko [Pg.71] tassa vacanaṃ paṭikkhipanto tatiyaṃ gāthamāha –

The ruddy goose, rejecting his words, spoke the third verse:

137.

137.

‘‘Na vāhametaṃ bhuñjāmi, jaṅgalānodakāni vā;

Aññatra sevālapaṇakā, etaṃ me samma bhojana’’nti.

"I do not eat this, nor meat from land or water; except for moss and duckweed, this, friend, is my food."

Tassattho – ahaṃ samma, aññatra sevālā ca paṇakā ca sesāni jaṅgalāni vā odakāni vā maṃsāni ādāya etaṃ bhojanaṃ na bhuñjāmi, yaṃ panetaṃ sevālapaṇakaṃ, etaṃ me samma, bhojananti.

The meaning is: "Friend, apart from moss and duckweed, I do not eat this food, that is, other meats from land-creatures or water-creatures. But as for this moss and duckweed, this, friend, is my food."

Tato kāko dve gāthā abhāsi –

Then the crow spoke two verses:

138.

138.

‘‘Na vāhametaṃ saddahāmi, cakkavākassa bhojanaṃ;

Ahampi samma bhuñjāmi, gāme loṇiyateliyaṃ.

"I do not believe this is the ruddy goose's food. I too, friend, eat in the village food that is salty and oily."

139.

139.

‘‘Manussesu kataṃ bhattaṃ, suciṃ maṃsūpasecanaṃ;

Na ca me tādiso vaṇṇo, cakkavāka yathā tuva’’nti.

"Food prepared by humans, pure, with meat curry; yet I do not have such a complexion, O Ruddy Goose, as you do."

Tattha yathā tuvanti yathā tuvaṃ sobhaggappatto sarīravaṇṇo, tādiso mayhaṃ vaṇṇo natthi, etena kāraṇena ahaṃ tava ‘‘sevālapaṇakaṃ mama bhojana’’nti vadantassa vacanaṃ na saddahāmīti.

Herein, 'as you do' means: 'I do not have such a complexion as your body's complexion, which has attained such beauty.' For this reason, I do not believe your words when you say, 'Moss and duckweed are my food.'

Athassa cakkavāko dubbaṇṇakāraṇaṃ kathetvā dhammaṃ desento sesagāthā abhāsi –

Then the ruddy goose, explaining the cause of his poor complexion and teaching the Dhamma, spoke the remaining verses:

140.

140.

‘‘Sampassaṃ attani veraṃ, hiṃsayaṃ mānusiṃ pajaṃ;

Utrasto ghasasī bhīto, tena vaṇṇo tavediso.

"Perceiving enmity towards yourself, harming the human populace, you eat terrified and in fear; that is why your complexion is such."

141.

141.

‘‘Sabbalokaviruddhosi, dhaṅka pāpena kammunā;

Laddho piṇḍo na pīṇeti, tena vaṇṇo tavediso.

"You are at odds with the whole world, O Crow, because of your evil deeds; the food you get does not satisfy you, that is why your complexion is such."

142.

142.

‘‘Ahampi samma bhuñjāmi, ahiṃsaṃ sabbapāṇinaṃ;

Appossukko nirāsaṅkī, asoko akutobhayo.

"I too, friend, eat, while harming no living being; untroubled, without apprehension, sorrowless, and fearless from any quarter."

143.

143.

‘‘So karassu ānubhāvaṃ, vītivattassu sīliyaṃ;

Ahiṃsāya cara loke, piyo hohisi maṃmiva.

"Therefore, make an effort, overcome your habits; live in the world with harmlessness, and you will be dear, like me."

144.

144.

‘‘Yo [Pg.72] na hanti na ghāteti, na jināti na jāpaye;

Mettaṃso sabbabhūtesu, veraṃ tassa na kenacī’’ti.

"He who neither kills nor causes to be killed, neither conquers nor causes to be conquered; he has loving-kindness for all beings, and has enmity with none."

Tattha sampassanti samma kāka tvaṃ paresu uppannaṃ attani veracittaṃ sampassamāno mānusiṃ pajaṃ hiṃsanto viheṭhento. Utrastoti bhīto. Ghasasīti bhuñjasi. Tena te ediso bībhacchavaṇṇo jāto. Dhaṅkāti kākaṃ ālapati. Piṇḍoti bhojanaṃ. Ahiṃsaṃ sabbapāṇinanti ahaṃ pana sabbasatte ahiṃsanto bhuñjāmīti vadati. So karassu ānubhāvanti so tvampi vīriyaṃ karohi, attano sīliyasaṅkhātaṃ dussīlabhāvaṃ vītivattassu. Ahiṃsāyāti ahiṃsāya samannāgato hutvā loke cara. Piyo hohisi maṃmivāti evaṃ sante mayā sadisova lokassa piyo hohisi. Na jinātīti dhanajāniṃ na karoti. Na jāpayeti aññepi na kāreti. Mettaṃsoti mettakoṭṭhāso mettacitto. Na kenacīti kenaci ekasattenapi saddhiṃ tassa veraṃ nāma natthīti.

Therein, 'sampassaṃ' means: 'O friend crow, seeing clearly the hostile intention arisen in others towards yourself, you harm and harass the human race.' 'Utrasto' means 'fearful.' 'Ghasasī' means 'you eat.' Because of this, such a repulsive color has arisen in you. 'Dhaṅka' addresses the crow. 'Piṇḍo' means 'food.' 'Ahiṃsaṃ sabbapāṇinaṃ' means: 'But I eat without harming any beings,' he says. 'So karassu ānubhāvaṃ' means: 'You too should make an effort; overcome your immoral state, which is your very nature.' 'Ahiṃsāya' means: 'Being endowed with harmlessness, wander in the world.' 'Piyo hohisi maṃmiva' means: 'If this is so, you will be dear to the world just like me.' 'Na jināti' means he does not cause loss of wealth. 'Na jāpayeti' means he does not cause others to do so. 'Mettaṃso' means 'one whose share is loving-kindness,' 'one with a mind of loving-kindness.' 'Na kenaci' means there is no enmity with even a single being.

Tasmā sace lokassa piyo bhavituṃ icchasi, sabbaverehi viramāhīti evaṃ cakkavāko kākassa dhammaṃ desesi. Kāko ‘‘tumhe attano gocaraṃ mayhaṃ na kathetha, kā kā’’ti vassanto uppatitvā bārāṇasiyaṃ ukkārabhūmiyaññeva otari.

Therefore, if you wish to be dear to the world, refrain from all enmities.' Thus the ruddy shelduck taught the Dhamma to the crow. The crow, crying, 'You do not tell me your own feeding ground, caw caw!' flew up and landed right on the refuse heap in Bārāṇasī.

Satthā imaṃ dhammadesanaṃ āharitvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne lolabhikkhu anāgāmiphale patiṭṭhahi. Tadā kāko lolabhikkhu ahosi, cakkavākī rāhulamātā, cakkavāko pana ahameva ahosinti.

The Teacher, having brought forth this Dhamma discourse, revealed the Truths and connected the Jātaka. At the conclusion of the Truths, the greedy monk was established in the fruit of non-returning. At that time, the crow was the greedy monk, the female ruddy shelduck was Rāhula’s mother, but the male ruddy shelduck was indeed myself.

Cakkavākajātakavaṇṇanā terasamā.

The Commentary on the Cakkavāka Jātaka is the thirteenth.

[452] 14. Bhūripaññajātakavaṇṇanā

[452] 14. The Commentary on the Bhūripañña Jātaka

145-154. Saccaṃ kirāti idaṃ bhūripaññajātakaṃ mahāumaṅgajātake (jā. 2.22.590 ādayo) āvi bhavissati.

145-154. "It is true, indeed..." This Bhūripañña Jātaka will become clear in the Mahā-ummagga Jātaka (Jā 546).

Bhūripaññajātakavaṇṇanā cuddasamā.

The Commentary on the Bhūripañña Jātaka is the fourteenth.

[453] 15. Mahāmaṅgalajātakavaṇṇanā

[453] 15. The Commentary on the Mahāmaṅgala Jātaka

Kiṃsu [Pg.73] naroti idaṃ satthā jetavane viharanto mahāmaṅgalasuttaṃ (khu. pā. 5.1 ādayo) ārabbha kathesi. Rājagahanagarasmiñhi kenacideva karaṇīyena santhāgāre sannipatitassa mahājanassa majjhe eko puriso ‘‘ajja me maṅgalakiriyā atthī’’ti uṭṭhāya agamāsi. Aparo tassa vacanaṃ sutvā ‘‘ayaṃ ‘maṅgala’nti vatvāva gato, kiṃ etaṃ maṅgalaṃ nāmā’’ti āha. Tamañño ‘‘abhimaṅgalarūpadassanaṃ maṅgalaṃ nāma. Ekacco hi kālasseva uṭṭhāya sabbasetaṃ usabhaṃ vā passati, gabbhinitthiṃ vā rohitamacchaṃ vā puṇṇaghaṭaṃ vā navanītaṃ vā gosappiṃ vā ahatavatthaṃ vā pāyāsaṃ vā passati, ito uttari maṅgalaṃ nāma natthī’’ti āha. Tena kathitaṃ ekacce ‘‘sukathita’’nti abhinandiṃsu. Aparo ‘‘netaṃ maṅgalaṃ, sutaṃ nāma maṅgalaṃ. Ekacco hi ‘puṇṇā’ti vadantānaṃ suṇāti, tathā ‘vaḍḍhā’ti ‘vaḍḍhamānā’ti suṇāti, ‘bhuñjā’ti ‘khādā’ti vadantānaṃ suṇāti, ito uttari maṅgalaṃ nāma natthī’’ti āha. Tena kathitampi ekacce ‘‘sukathita’’nti abhinandiṃsu. Aparo ‘‘na etaṃ maṅgalaṃ, mutaṃ nāma maṅgalaṃ. Ekacco hi kālasseva uṭṭhāya pathaviṃ āmasati, haritatiṇaṃ allagomayaṃ parisuddhasāṭakaṃ rohitamacchaṃ suvaṇṇarajatabhājanaṃ āmasati, ito uttari maṅgalaṃ nāma natthī’’ti āha. Tena kathitampi ekacce ‘‘sukathita’’nti abhinandiṃsu. Evaṃ diṭṭhamaṅgalikā sutamaṅgalikā mutamaṅgalikāti tissopi parisā hutvā aññamaññaṃ saññāpetuṃ nāsakkhiṃsu, bhummadevatā ādiṃ katvā yāva brahmalokā ‘‘idaṃ maṅgala’’nti tathato na jāniṃsu.

"What is auspicious for man?" This the Teacher spoke while dwelling at Jetavana, concerning the Mahāmaṅgala Sutta. For in the city of Rājagaha, among the great multitude gathered in the assembly hall for some business, one man rose and said, "Today I have an auspicious act to perform," and left. Another, hearing his words, said, "This man said 'auspicious' and left. What is this thing called 'auspicious'?" Another replied, "Seeing an auspicious form is called 'auspicious.' For some, rising early in the morning, see a completely white bull, or a pregnant woman, or a red fish, or a full pot, or fresh butter, or cow’s ghee, or new cloth, or milk-rice—beyond this, there is nothing called 'auspicious.'" Some, hearing this, approved, saying, "Well spoken." Another said, "That is not 'auspicious.' What is heard is called 'auspicious.' For some hear others saying 'full,' or 'increase,' or 'growing,' or 'eat,' or 'consume'—beyond this, there is nothing called 'auspicious.'" Some, hearing this, also approved, saying, "Well spoken." Another said, "That is not 'auspicious.' What is sensed by touch is called 'auspicious.' For some, rising early in the morning, touch the earth, green grass, fresh cow dung, a very clean cloth, a red fish, or gold and silver vessels—beyond this, there is nothing called 'auspicious.'" Some, hearing this, also approved, saying, "Well spoken." Thus, the assembly, having become three groups—those who held to auspicious signs seen, auspicious signs heard, and auspicious signs sensed by touch—could not convince one another. From the earth deities up to the Brahmā world, none knew for certain, "This is auspicious."

Sakko cintesi ‘‘imaṃ maṅgalapañhaṃ sadevake loke aññatra bhagavatā añño kathetuṃ samattho nāma natthi, bhagavantaṃ upasaṅkamitvā imaṃ pañhaṃ pucchissāmī’’ti. So rattibhāge satthāraṃ upasaṅkamitvā vanditvā añjaliṃ paggayha ‘‘bahū devā manussā cā’’ti pañhaṃ pucchi. Athassa satthā dvādasahi gāthāhi aṭṭhatiṃsa mahāmaṅgalāni kathesi. Maṅgalasutte vinivaṭṭanteyeva koṭisatasahassamattā devatā arahattaṃ pāpuṇiṃsu, sotāpannādīnaṃ gaṇanapatho natthi. Sakko maṅgalaṃ sutvā sakaṭṭhānameva gato. Satthārā maṅgale kathite sadevako loko ‘‘sukathita’’nti abhinandi. Tadā [Pg.74] dhammasabhāyaṃ tathāgatassa guṇakathaṃ samuṭṭhāpesuṃ ‘‘āvuso, satthā aññesaṃ avisayaṃ maṅgalapañhaṃ sadevakassa lokassa cittaṃ gahetvā kukkuccaṃ chinditvā gaganatale candaṃ uṭṭhāpento viya kathesi, evaṃ mahāpañño, āvuso, tathāgato’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘anacchariyaṃ, bhikkhave, idāneva sambodhippattassa mama maṅgalapañhakathanaṃ, svāhaṃ bodhisattacariyaṃ carantopi devamanussānaṃ kaṅkhaṃ chinditvā maṅgalapañhaṃ kathesi’’nti vatvā atītaṃ āhari.

Sakka thought: "In this world with its gods, there is no one other than the Blessed One capable of explaining this question on auspicious signs. I will approach the Blessed One and ask him this question." So, in the night, he approached the Teacher, paid homage, and with hands reverently joined, asked the question, "Many gods and humans..." Then the Teacher explained the thirty-eight great auspicious signs in twelve verses. At the very moment the Discourse on Auspicious Signs was concluded, a hundred thousand koṭis of deities attained Arahantship, while the number of those who became stream-enterers and so on was beyond reckoning. Having heard the auspicious signs, Sakka returned to his own abode. When the Teacher had spoken on the auspicious signs, the world with its gods rejoiced, saying, "Well spoken!" At that time, in the Dhamma assembly, they began extolling the virtues of the Tathāgata: "Friends, the Teacher, grasping the minds of the world with its gods and resolving their doubts on the question of auspicious signs—a topic beyond others' reach—spoke as if raising the moon in the sky. Truly, friends, the Tathāgata is of great wisdom." When the Teacher arrived, he asked, "Monks, for what discussion are you seated together now?" Being told, "About this matter," he said, "It is not astonishing, monks, that I, having just now attained full enlightenment, should explain the question on auspicious signs. Even while practicing the Bodhisatta path, I dispelled the doubts of gods and humans and spoke on the question of auspicious signs." Having said this, he related a past event.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto ekasmiṃ gāme vibhavasampannassa brāhmaṇassa kule nibbatti, ‘‘rakkhitakumāro’’tissa nāmaṃ akaṃsu. So vayappatto takkasilāyaṃ uggahitasippo katadārapariggaho mātāpitūnaṃ accayena ratanavilokanaṃ katvā saṃviggamānaso mahādānaṃ pavattetvā kāme pahāya himavantapadese pabbajitvā jhānābhiññaṃ nibbattetvā vanamūlaphalāhāro ekasmiṃ padese vāsaṃ kappesi. Anupubbenassa parivāro mahā ahosi, pañca antevāsikasatāni ahesuṃ. Athekadivasaṃ te tāpasā bodhisattaṃ upasaṅkamitvā vanditvā ‘‘ācariya, vassārattasamaye himavantato otaritvā loṇambilasevanatthāya janapadacārikaṃ gacchāma, evaṃ no sarīrañca thiraṃ bhavissati, jaṅghavihāro ca kato bhavissatī’’ti āhaṃsu. Te ‘‘tena hi tumhe gacchatha, ahaṃ idheva vasissāmī’’ti vutte taṃ vanditvā himavantā otaritvā cārikaṃ caramānā bārāṇasiṃ patvā rājuyyāne vasiṃsu. Tesaṃ mahāsakkārasammāno ahosi. Athekadivasaṃ bārāṇasiyaṃ santhāgāre sannipatite mahājanakāye maṅgalapañho samuṭṭhāti. Sabbaṃ paccuppannavatthunayeneva veditabbaṃ.

In the past, when Brahmadatta was ruling in Bārāṇasī, the Bodhisatta was born into the family of a wealthy brahmin in a certain village. They named him "Rakkhitakumāra." When he came of age, he mastered the arts at Takkasilā, married, and after his parents passed away, he inspected his wealth. Stirred in heart, he gave a great donation, renounced sensual pleasures, and went forth into the Himalayan region. There, he developed meditative attainments and psychic powers, living on wild fruits and roots in a certain place. Gradually his following grew large, with five hundred disciples. One day, those ascetics approached the Bodhisatta, paid homage, and said, "Teacher, during the rainy season, we wish to descend from the Himalayas and wander among the villages to obtain salt and sour condiments. In this way our bodies will become strong, and we will have undertaken a journey on foot." When he said, "Very well, you may go; I will remain here," they paid homage to him, descended from the Himalayas, and while wandering, arrived in Bārāṇasī, where they stayed in the royal park. They received great honor and respect there. One day, a great crowd gathered in the assembly hall of Bārāṇasī, and a question about auspicious signs arose. The entire matter should be understood in the same way as the present story.

Tadā pana manussānaṃ kaṅkhaṃ chinditvā maṅgalapañhaṃ kathetuṃ samatthaṃ apassanto mahājano uyyānaṃ gantvā isigaṇaṃ maṅgalapañhaṃ pucchi. Isayo rājānaṃ āmantetvā ‘‘mahārāja, mayaṃ etaṃ kathetuṃ na sakkhissāma, apica kho amhākaṃ ācariyo rakkhitatāpaso nāma mahāpañño himavante vasati, so sadevakassa lokassa cittaṃ gahetvā etaṃ maṅgalapañhaṃ kathessatī’’ti vadiṃsu. Rājā ‘‘bhante, himavanto [Pg.75] nāma dūre duggamova, na sakkhissāma mayaṃ tattha gantuṃ, sādhu vata tumheyeva ācariyassa santikaṃ gantvā pucchitvā uggaṇhitvā punāgantvā amhākaṃ kathethā’’ti āha. Te ‘‘sādhū’’ti sampaṭicchitvā ācariyassa santikaṃ gantvā vanditvā katapaṭisanthārā ācariyena rañño dhammikabhāve janapadacāritte ca pucchite taṃ diṭṭhamaṅgalādīnaṃ uppattiṃ ādito paṭṭhāya kathetvā rañño yācanāya ca attano pañhasavanatthaṃ āgatabhāvaṃ pakāsetvā ‘‘sādhu no bhante, maṅgalapañhaṃ pākaṭaṃ katvā kathethā’’ti yāciṃsu. Tato jeṭṭhantevāsiko ācariyaṃ pucchanto paṭhamaṃ gāthamāha –

At that time, the great multitude, unable to find anyone capable of resolving their doubts and explaining the question of auspicious signs, went to the park and asked the group of ascetics. The ascetics addressed the king, saying, 'Great king, we are unable to explain this. However, our teacher, the wise ascetic named Rakkhita, who dwells in the Himalayas, will explain this question of auspicious signs, satisfying the minds of the entire world with its gods.' The king replied, 'Venerable sirs, the Himalayas are far and difficult to reach. We cannot go there. It would be good if you yourselves went to the teacher, asked him, learned it, and then returned to explain it to us.' They agreed, saying, 'Very well,' and went to the teacher. After paying respects and exchanging friendly greetings, they were asked by the teacher about the king’s righteousness and the conduct of the country. They then explained the origin of the seen auspicious signs and other matters from the beginning. Revealing that they had come at the king’s request and for the purpose of hearing the question answered, they pleaded, 'Venerable sir, please make the question of auspicious signs clear and explain it to us.' Thereupon, the senior disciple, questioning the teacher, spoke the first verse:

155.

155.

‘‘Kiṃsu naro jappamadhicca kāle, kaṃ vā vijjaṃ katamaṃ vā sutānaṃ;

So macco asmiñca paramhi loke, kathaṃ karo sotthānena gutto’’ti.

Having studied what recitation at the proper time, or what knowledge, or which of the sacred traditions, how should a mortal act so as to be protected by well-being in this world and in the next?

Tattha kāleti maṅgalapatthanakāle. Vijjanti vedaṃ. Sutānanti sikkhitabbayuttakapariyattīnaṃ. Asmiñcāti ettha cāti nipātamattaṃ. Sotthānenāti sotthibhāvāvahena maṅgalena. Idaṃ vuttaṃ hoti – ‘‘ācariya, puriso maṅgalaṃ icchanto maṅgalakāle kiṃsu nāma jappanto tīsu vedesu kataraṃ vā vedaṃ kataraṃ vā sutānaṃ antare sutapariyattiṃ adhīyitvā so macco imasmiñca loke paramhi ca kathaṃ karo etesu jappādīsu kiṃ kena niyāmena karonto sotthānena niraparādhamaṅgalena gutto rakkhito hoti, taṃ ubhayalokahitaṃ gahetvā ṭhitamaṅgalaṃ amhākaṃ kathehī’’ti.

Herein, 'at the time' means at the time of aspiring for an auspicious sign. 'Knowledge' means the Veda. 'Of the sacred traditions' means of the scriptural texts suitable to be learned. 'And in this' is merely a particle. 'By well-being' means by the auspicious sign that brings about a state of well-being. This is what was said: 'Teacher, a person desiring an auspicious sign at an auspicious time, reciting what, or having studied which Veda among the three Vedas, or which scriptural text among the sacred traditions—how should that mortal act, and by what principle among these recitations and so forth, so as to be guarded and protected by well-being, by a faultless auspicious sign? Please tell us that auspicious sign which is established for the welfare of both this world and the next.'

Evaṃ jeṭṭhantevāsikena maṅgalapañhaṃ puṭṭho mahāsatto devamanussānaṃ kaṅkhaṃ chindanto ‘‘idañcidañca maṅgala’’nti buddhalīḷāya maṅgalaṃ kathento āha –

Thus questioned about the auspicious sign by the senior disciple, the Great Being, dispelling the doubts of gods and humans, and explaining the auspicious sign with the grace of a Buddha, saying, 'This and this is an auspicious sign,' spoke thus:

156.

156.

‘‘Yassa [Pg.76] devā pitaro ca sabbe, sarīsapā sabbabhūtāni cāpi;

Mettāya niccaṃ apacitāni honti, bhūtesu ve sotthānaṃ tadāhū’’ti.

For whom devas and all the ancestors, creeping things and all beings too, are constantly honored with loving-kindness—that, they say, is well-being among beings.

Tattha yassāti yassa puggalassa. Devāti bhummadeve ādiṃ katvā sabbepi kāmāvacaradevā. Pitaro cāti tatuttari rūpāvacarabrahmāno. Sarīsapāti dīghajātikā. Sabbabhūtāni cāpīti vuttāvasesāni ca sabbānipi bhūtāni. Mettāya niccaṃ apacitāni hontīti ete sabbe sattā dasadisāpharaṇavasena pavattāya appanāppattāya mettābhāvanāya apacitā honti. Bhūtesu veti taṃ tassa puggalassa sabbasattesu sotthānaṃ nirantaraṃ pavattaṃ niraparādhamaṅgalaṃ āhu. Mettāvihārī hi puggalo sabbesaṃ piyo hoti parūpakkamena avikopiyo. Iti so iminā maṅgalena rakkhito gopito hotīti.

Herein, 'for whom' means for which person. 'Devas' means, beginning with the earth-devas, all the sense-sphere devas. And 'ancestors' means the form-realm Brahmas beyond them. 'Creeping things' means long-bodied creatures. 'And all beings too' means all the remaining beings that have been mentioned. 'Are constantly honored with loving-kindness' means all these beings are honored by the development of loving-kindness that has reached absorption and proceeds by way of pervading the ten directions. As for 'among beings,' they say that for that person, well-being among all beings is an uninterruptedly established, faultless auspicious sign. For a person who dwells in loving-kindness is dear to all and cannot be harmed by the aggression of others. Thus, by this auspicious sign, one is guarded and protected.

Iti mahāsatto paṭhamaṃ maṅgalaṃ kathetvā dutiyādīni kathento –

Thus, having explained the first auspicious sign, the Great Being, explaining the second and the others, said:

157.

157.

‘‘Yo sabbalokassa nivātavutti, itthīpumānaṃ sahadārakānaṃ;

Khantā duruttānamappaṭikūlavādī, adhivāsanaṃ sotthānaṃ tadāhu.

One who is of humble conduct toward all the world, toward women and men together with their children; who is patient with harsh words and does not speak contentiously—that forbearance, they say, is well-being.

158.

158.

‘‘Yo nāvajānāti sahāyamatte, sippena kulyāhi dhanena jaccā;

Rucipañño atthakāle matīmā, sahāyesu ve sotthānaṃ tadāhu.

One who does not despise companions and associates on account of skill, family, wealth, or birth; who is of bright wisdom and discerning in time of need—that, they say, is well-being among companions.

159.

159.

‘‘Mittāni ve yassa bhavanti santo, saṃvissatthā avisaṃvādakassa;

Na mittadubbhī saṃvibhāgī dhanena, mittesu ve sotthānaṃ tadāhu.

For one who is not deceitful, whose friends are the virtuous and trusting; who is not a betrayer of friends and is a sharer of wealth—that, they say, is well-being among friends.

160.

160.

‘‘Yassa [Pg.77] bhariyā tulyavayā samaggā, anubbatā dhammakāmā pajātā;

Koliniyā sīlavatī patibbatā, dāresu ve sotthānaṃ tadāhu.

One whose wife is of similar age, harmonious, compliant, devoted to the Dhamma, a mother of children, of good family, virtuous, and faithful to her husband—that, they say, is well-being in a wife.

161.

161.

‘‘Yassa rājā bhūtapati yasassī, jānāti soceyyaṃ parakkamañca;

Advejjhatā suhadayaṃ mamanti, rājūsu ve sotthānaṃ tadāhu.

When a glorious king, a lord of beings, knows of someone his purity and effort, his sincerity and good heart, and thinks, 'He is one of mine'—that, they say, is well-being in regard to kings.

162.

162.

‘‘Annañca pānañca dadāti saddho, mālañca gandhañca vilepanañca;

Pasannacitto anumodamāno, saggesu ve sotthānaṃ tadāhu.

When a faithful person, with a confident mind and rejoicing, gives food and drink, garlands, perfumes, and ointments—that, they say, is well-being in the heavens.

163.

163.

‘‘Yamariyadhammena punanti vuddhā, ārādhitā samacariyāya santo;

Bahussutā isayo sīlavanto, arahantamajjhe sotthānaṃ tadāhū’’ti. –

Whom the elders—good, learned, and virtuous sages—having been pleased by his right conduct, purify with the noble Dhamma—that, they say, is well-being in the midst of Arahants.

Imā gāthā abhāsi.

He spoke these verses.

Tattha nivātavuttīti muducittatāya sabbalokassa nīcavutti hoti. Khantā duruttānanti parehi vuttānaṃ duṭṭhavacanānaṃ adhivāsako hoti. Appaṭikūlavādīti ‘‘akkocchi maṃ, avadhi ma’’nti yugaggāhaṃ akaronto anukūlameva vadati. Adhivāsananti idaṃ adhivāsanaṃ tassa sotthānaṃ niraparādhamaṅgalaṃ paṇḍitā vadanti.

Herein, 'of humble conduct' means that due to gentleness of mind, one has a lowly demeanor towards the whole world. 'Patient with harsh words' means one is tolerant of the wicked words spoken by others. 'Not speaking contentiously' means not taking up the yoke of 'He abused me, he struck me,' but speaking only what is favorable. 'Forbearance' means this forbearance is what the wise call his well-being, a faultless auspicious sign.

Sahāyamatteti sahāye ca sahāyamatte ca. Tattha sahapaṃsukīḷitā sahāyā nāma, dasa dvādasa vassāni ekato vutthā sahāyamattā nāma, te sabbepi ‘‘ahaṃ sippavā, ime nisippā’’ti evaṃ sippena vā ‘‘ahaṃ kulīno, ime na kulīnā’’ti evaṃ kulasampattisaṅkhātāhi kulyāhi vā, ‘‘ahaṃ aḍḍho, ime duggatā’’ti evaṃ dhanena vā, ‘‘ahaṃ jātisampanno, ime dujjātā’’ti evaṃ jaccā vā nāvajānāti. Rucipaññoti sādhupañño sundarapañño[Pg.78]. Atthakāleti kassacideva atthassa kāraṇassa uppannakāle. Matīmāti taṃ taṃ atthaṃ paricchinditvā vicāraṇasamatthatāya matimā hutvā te sahāye nāvajānāti. Sahāyesūti taṃ tassa anavajānanaṃ sahāyesu sotthānaṃ nāmāti porāṇakapaṇḍitā āhu. Tena hi so niraparādhamaṅgalena idhaloke ca paraloke ca gutto hoti. Tattha paṇḍite sahāye nissāya sotthibhāvo kusanāḷijātakena (jā. 1.1.121 ādayo) kathetabbo.

Herein, 'companions and associates' means both companions and associates. Among them, those who played together in the dust are called companions; those who have lived together for ten or twelve years are called associates. One does not despise any of them on account of skill, thinking, 'I am skilled, these are unskilled'; or on account of family, described as accomplishment in lineage, thinking, 'I am of high lineage, these are not'; or on account of wealth, thinking, 'I am rich, these are poor'; or on account of birth, thinking, 'I am well-born, these are of low birth.' 'Of bright wisdom' means of good wisdom, of fine wisdom. 'In time of need' means at a time when some need or reason has arisen. 'Discerning' means that, being discerning through the ability to investigate and determine this or that matter, one does not despise those companions. 'Among companions' means that the ancient wise ones say this non-despising is called well-being among companions. Therefore, guarded by this faultless auspicious sign, one is protected in this world and in the next. Here, the state of well-being from relying on wise companions should be illustrated with the Kusanāḷi Jātaka (Jā 121).

Santoti paṇḍitā sappurisā yassa mittāni bhavanti. Saṃvissatthāti gharaṃ pavisitvā icchiticchitasseva gahaṇavasena vissāsamāpannā. Avisaṃvādakassāti avisaṃvādanasīlassa. Na mittadubbhīti yo ca mittadubbhī na hoti. Saṃvibhāgī dhanenāti attano dhanena mittānaṃ saṃvibhāgaṃ karoti. Mittesūti mitte nissāya laddhabbaṃ tassa taṃ mittesu sotthānaṃ nāma hoti. So hi evarūpehi mittehi rakkhito sotthiṃ pāpuṇāti. Tattha mitte nissāya sotthibhāvo mahāukkusajātakādīhi (jā. 1.14.44 ādayo) kathetabbo.

Herein, 'the virtuous' means those for whom wise and good people are friends. 'Trusting' means that, having entered his house, they have gained his confidence, taking whatever they wish. 'Of one who is not deceitful' means of one whose nature is not to deceive. 'Not a betrayer of friends' means one who is not a betrayer of friends. 'A sharer of wealth' means one who shares his own wealth with his friends. 'Among friends' means that which is to be obtained by relying on friends; for him, that is called well-being among friends. For, protected by such friends, he attains safety. Here, the state of well-being from relying on friends should be illustrated with the Mahāukkusa Jātaka and others (Jā 486).

Tulyavayāti samānavayā. Samaggāti samaggavāsā. Anubbatāti anuvattitā. Dhammakāmāti tividhasucaritadhammaṃ roceti. Pajātāti vijāyinī, na vañjhā. Dāresūti etehi sīlaguṇehi samannāgate mātugāme gehe vasante sāmikassa sotthi hotīti paṇḍitā kathenti. Tattha sīlavantaṃ mātugāmaṃ nissāya sotthibhāvo maṇicorajātaka- (jā. 1.2.87 ādayo) sambūlajātaka- (jā. 1.16.297 ādayo) khaṇḍahālajātakehi (jā. 2.22.982 ādayo) kathetabbo.

Here, 'of equal age' means of the same age. 'Harmonious' means living in harmony. 'Compliant' means obedient. 'Fond of Dhamma' means one delights in the Dhamma of threefold good conduct. 'Prolific' means having given birth, not barren. 'Among wives' means the wise say that when women endowed with these virtues of character dwell in the home, the husband attains well-being. Here, the state of well-being through reliance on a virtuous woman should be explained with stories like the Maṇicora Jātaka (Jā 1.87ff), the Sambūla Jātaka (Jā 1.297ff), and the Khaṇḍahāla Jātaka (Jā 2.982ff).

Soceyyanti sucibhāvaṃ. Advejjhatāti advejjhatāya na esa mayā saddhiṃ bhijjitvā dvidhā bhavissatīti evaṃ advejjhabhāvena yaṃ jānāti. Suhadayaṃ mamanti suhado ayaṃ mamanti ca yaṃ jānāti. Rājūsu veti evaṃ rājūsu sevakānaṃ sotthānaṃ nāmāti paṇḍitā kathenti. Dadāti saddhoti kammañca phalañca saddahitvā dadāti. Saggesu veti evaṃ sagge devaloke sotthānaṃ niraparādhamaṅgalanti paṇḍitā kathenti, taṃ petavatthuvimānavatthūhi vitthāretvā kathetabbaṃ.

Here, 'purity' means the state of being pure. 'Non-duplicity' means knowing, by the state of non-duplicity, 'This one will not become twofold after breaking with me.' 'My good-hearted one' means knowing, 'This one is my good-hearted one.' 'Among kings' means the wise say that this is called the well-being of servants among kings. 'One gives with faith' means one gives, having faith in action and its result. 'Among heavens' means the wise say that this is called well-being in the heavenly realm, a faultless blessing. This should be elaborated with the Petavatthu and the Vimānavatthu.

Punanti [Pg.79] vuddhāti yaṃ puggalaṃ ñāṇavuddhā ariyadhammena punanti parisodhenti. Samacariyāyāti sammāpaṭipattiyā. Bahussutāti paṭivedhabahussutā. Isayoti esitaguṇā. Sīlavantoti ariyasīlena samannāgatā. Arahantamajjheti arahantānaṃ majjhe paṭilabhitabbaṃ taṃ sotthānanti paṇḍitā kathenti. Arahanto hi attanā paṭividdhamaggaṃ ācikkhitvā paṭipādentā ārādhakaṃ puggalaṃ ariyamaggena punanti, sopi arahāva hoti.

Here, 'the wise purify' means that those mature in knowledge purify and cleanse a person with the noble Dhamma. 'Through right conduct' means through right practice. 'Learned' means deeply learned in penetration. 'Sages' means those who seek qualities. 'Virtuous' means endowed with noble virtue. 'Among Arahants' means the wise say that what is to be obtained in the midst of Arahants is well-being. For Arahants, having themselves penetrated the path, by teaching it and causing others to practice it, purify the receptive person with the noble path, and that person too becomes an Arahant.

Evaṃ mahāsatto arahattena desanāya kūṭaṃ gaṇhanto aṭṭhahi gāthāhi aṭṭha mahāmaṅgalāni kathetvā tesaññeva maṅgalānaṃ thutiṃ karonto osānagāthamāha –

Thus the Great Being, bringing the teaching to its climax with Arahantship, having explained the eight great blessings in eight verses, spoke the concluding verse, praising those very blessings:

164.

164.

‘‘Etāni kho sotthānāni loke, viññuppasatthāni sukhudrayāni;

Tānīdha sevetha naro sapañño, na hi maṅgale kiñcanamatthi sacca’’nti.

“These, indeed, are well-beings in the world, praised by the wise, having happiness as their outcome. A wise person should cultivate these here, for in auspicious signs there is no truth at all.”

Tattha na hi maṅgaleti tasmiṃ pana diṭṭhasutamutappabhede maṅgale kiñcanaṃ ekamaṅgalampi saccaṃ nāma natthi, nibbānameva panekaṃ paramatthasaccanti.

Here, 'for in auspicious signs there is no truth' means that in such auspicious signs as are seen, heard, or sensed, there is no truth in any single auspicious sign at all. But Nibbāna alone is the ultimate truth.

Isayo tāni maṅgalāni sutvā sattaṭṭhadivasaccayena ācariyaṃ āpucchitvā tattheva agamaṃsu. Rājā tesaṃ santikaṃ gantvā pucchi. Te tassa ācariyena kathitaniyāmena maṅgalapañhaṃ kathetvā himavantameva āgamaṃsu. Tato paṭṭhāya loke maṅgalaṃ pākaṭaṃ ahosi. Maṅgalesu vattitvā matamatā saggapathaṃ pūresuṃ. Bodhisatto cattāro brahmavihāre bhāvetvā isigaṇaṃ ādāya brahmaloke nibbatti.

The seers, having heard those blessings, after seven or eight days, took leave of their teacher and went on their way. The king went to them and asked. They explained the question of blessings in the manner taught by their teacher and then returned to the Himalayas. From that time onward, the blessings became well-known in the world. Those who lived according to the blessings, upon dying, filled the path to heaven. The Bodhisatta, having developed the four divine abodes, was reborn in the Brahma world together with the company of seers.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva, pubbepāhaṃ maṅgalapañhaṃ kathesi’’nti vatvā jātakaṃ samodhānesi – ‘‘tadā isigaṇo buddhaparisā ahosi, maṅgalapañhapucchako jeṭṭhantevāsiko sāriputto, ācariyo pana ahameva ahosi’’nti.

The Teacher, having delivered this discourse, said, “Not only now, monks, but in the past too, I explained the question of blessings.” Then he connected the Jātaka: “At that time, the company of seers was the Buddha's assembly, the one who asked the question about blessings was the senior disciple Sāriputta, and the teacher was none other than myself.”

Mahāmaṅgalajātakavaṇṇanā pannarasamā.

The Commentary on the Mahāmaṅgala Jātaka is the fifteenth.

[454] 16. Ghaṭapaṇḍitajātakavaṇṇanā

[454] 16. The Commentary on the Ghaṭapaṇḍita Jātaka

Uṭṭhehi [Pg.80] kaṇhāti idaṃ satthā jetavane viharanto mataputtaṃ kuṭumbikaṃ ārabbha kathesi. Vatthu maṭṭhakuṇḍalisadisameva. Idha pana satthā taṃ upāsakaṃ ‘‘kiṃ, upāsaka, socasī’’ti vatvā ‘‘āma, bhante’’nti vutte ‘‘upāsaka, porāṇakapaṇḍitā paṇḍitānaṃ kathaṃ sutvā mataputtaṃ nānusociṃsū’’ti vatvā tena yācito atītaṃ āhari.

“Arise, Kaṇhā”—this the Teacher spoke while dwelling at Jetavana, concerning a householder whose son had died. The story is just like that of Maṭṭhakuṇḍali. Here, however, the Teacher said to that lay follower, “Why do you grieve, lay follower?” When he replied, “Yes, Venerable Sir,” the Teacher said, “Lay follower, wise men of old, having heard the words of the wise, did not grieve for a dead son.” Being requested by him, he then related the past.

Atīte uttarapathe kaṃsabhoge asitañjananagare mahākaṃso nāma rājā rajjaṃ kāresi. Tassa kaṃso ca, upakaṃso cāti dve puttā ahesuṃ, devagabbhā nāma ekā dhītā. Tassā jātadivase nemittakā brāhmaṇā ‘‘etissā kucchiyaṃ nibbattaputtā kaṃsagottaṃ kaṃsavaṃsaṃ nāsessantī’’ti byākariṃsu. Rājā balavasinehena dhītaraṃ vināsetuṃ nāsakkhi, ‘‘bhātaro jānissantī’’ti yāvatāyukaṃ ṭhatvā kālamakāsi. Tasmiṃ kālakate kaṃso rājā ahosi, upakaṃso uparājā. Te cintayiṃsu ‘‘sace mayaṃ bhaginiṃ nāsessāma, gārayhā bhavissāma, etaṃ kassaci adatvā nissāmikaṃ katvā paṭijaggissāmā’’ti. Te ekathūṇakaṃ pāsādaṃ kāretvā taṃ tattha vasāpesuṃ. Nandigopā nāma tassā paricārikā ahosi. Andhakaveṇḍo nāma dāso tassā sāmiko ārakkhamakāsi.

In the past, in the northern country, in the kingdom of Kaṃsabhoga, in the city of Asitañjana, there reigned a king named Mahākaṃsa. He had two sons, Kaṃsa and Upakaṃsa, and one daughter named Devagabbhā. On the day of her birth, soothsaying Brahmins predicted, “The son born from her womb will destroy the Kaṃsa clan and the Kaṃsa lineage.” The king, due to strong affection, could not bring himself to destroy his daughter. Thinking, “Her brothers will find out,” he lived out his life and passed away. After his death, Kaṃsa became king, and Upakaṃsa became the viceroy. They thought, “If we destroy our sister, we will be blamed. Let us not give her to anyone; let us keep her without a husband and care for her.” They had a single-pillared palace built and made her reside there. A servant named Nandigopā was her attendant, and her husband, a slave named Andhakaveṇḍa, acted as guard.

Tadā uttaramadhurāya mahāsāgaro nāma rājā rajjaṃ kāresi. Tassa sāgaro, upasāgaro cāti dve puttā ahesuṃ. Tesu pitu accayena sāgaro rājā ahosi, upasāgaro uparājā. So upakaṃsassa sahāyako ekācariyakule ekato uggahitasippo. So sāgarassa bhātu antepure dubbhitvā bhāyamāno palāyitvā kaṃsabhoge upakaṃsassa santikaṃ agamāsi. Upakaṃso taṃ rañño dassesi, rājā tassa mahantaṃ yasaṃ adāsi. So rājupaṭṭhānaṃ gacchanto devagabbhāya nivāsaṃ ekathambhaṃ pāsādaṃ disvā ‘‘kasseso nivāso’’ti pucchitvā taṃ kāraṇaṃ sutvā devagabbhāya paṭibaddhacitto ahosi. Devagabbhāpi ekadivasaṃ taṃ upakaṃsena saddhiṃ rājupaṭṭhānaṃ āgacchantaṃ disvā ‘‘ko eso’’ti pucchitvā ‘‘mahāsāgarassa putto upasāgaro nāmā’’ti nandigopāya [Pg.81] santikā sutvā tasmiṃ paṭibaddhacittā ahosi. Upasāgaro nandigopāya lañjaṃ datvā ‘‘bhagini, sakkhissasi me devagabbhaṃ dassetu’’nti āha. Sā ‘‘na etaṃ sāmi, garuka’’nti vatvā taṃ kāraṇaṃ devagabbhāya ārocesi. Sā pakatiyāva tasmiṃ paṭibaddhacittā taṃ vacanaṃ sutvā ‘‘sādhū’’ti sampaṭicchitvā nandigopā upasāgarassa saññaṃ datvā rattibhāge taṃ pāsādaṃ āropesi. So devagabbhāya saddhiṃ saṃvāsaṃ kappesi. Atha nesaṃ punappunaṃ saṃvāsena devagabbhā gabbhaṃ paṭilabhi.

At that time, a king named Mahāsāgara ruled in Uttarā Madhurā. He had two sons: Sāgara and Upasāgara. After their father’s death, Sāgara became king, and Upasāgara became the viceroy. He was a companion of Upakaṃsa, and they had learned their skills together in the family of a single teacher. Having committed an offense in his brother Sāgara's harem, Upasāgara, being afraid, fled to Kaṃsabhoga, to Upakaṃsa. Upakaṃsa presented him to the king, who granted him great honor. While going to attend upon the king, he saw the single-pillared palace, the dwelling of Devagabbhā. He asked, “Whose dwelling is this?” and upon hearing the reason, his heart became attached to Devagabbhā. One day, Devagabbhā also saw him coming to attend upon the king with Upakaṃsa and asked, “Who is this?” When she heard from Nandigopā that he was Upasāgara, the son of Mahāsāgara, her heart became drawn to him. Upasāgara gave a bribe to Nandigopā, saying, “Sister, will you be able to show me Devagabbhā?” She said, “This is not difficult, lord,” and informed Devagabbhā of the matter. Since Devagabbhā was already naturally inclined toward him, upon hearing this, she gladly accepted. Nandigopā then signaled to Upasāgara and led him up into the palace at night. He began to live together with Devagabbhā. Then, through their repeated cohabitation, Devagabbhā conceived.

Aparabhāge tassā gabbhapatiṭṭhānaṃ pākaṭaṃ ahosi. Bhātaro nandigopaṃ pucchiṃsu, sā abhayaṃ yācitvā taṃ antaraṃ kathesi. Te sutvā ‘‘bhaginiṃ nāsetuṃ na sakkā, sace dhītaraṃ vijāyissati, tampi na nāsessāma, sace pana putto bhavissati, nāsessāmā’’ti cintetvā devagabbhaṃ upasāgarasseva adaṃsu. Sā paripuṇṇagabbhā dhītaraṃ vijāyi. Bhātaro sutvā haṭṭhatuṭṭhā tassā ‘‘añjanadevī’’ti nāmaṃ kariṃsu. Tesaṃ bhogavaḍḍhamānaṃ nāma bhogagāmaṃ adaṃsu. Upasāgaro devagabbhaṃ gahetvā bhogavaḍḍhamānagāme vasi. Devagabbhāya punapi gabbho patiṭṭhāsi, nandigopāpi taṃ divasameva gabbhaṃ paṭilabhi. Tāsu paripuṇṇagabbhāsu ekadivasameva devagabbhā puttaṃ vijāyi, nandigopā dhītaraṃ vijāyi. Devagabbhā puttassa vināsanabhayena puttaṃ nandigopāya rahassena pesetvā tassā dhītaraṃ āharāpesi. Tassā vijātabhāvaṃ bhātikānaṃ ārocesuṃ. Te ‘‘puttaṃ vijātā, dhītara’’nti pucchitvā ‘‘dhītara’’nti vutte ‘‘tena hi posethā’’ti āhaṃsu. Etenupāyena devagabbhā dasa putte vijāyi, dasa dhītaro nandigopā vijāyi. Dasa puttā nandigopāya santike vaḍḍhanti, dhītaro devagabbhāya. Taṃ antaraṃ koci na jānāti. Devagabbhāya jeṭṭhaputto vāsudevo nāma ahosi, dutiyo baladevo, tatiyo candadevo, catuttho sūriyadevo, pañcamo aggidevo, chaṭṭho varuṇadevo, sattamo ajjuno, aṭṭhamo pajjuno, navamo ghaṭapaṇḍito, dasamo aṅkuro nāma ahosi. Te andhakaveṇḍadāsaputtā dasa bhātikā ceṭakāti pākaṭā ahesuṃ.

Later, her pregnancy became evident. Her brothers questioned Nandigopā, and she, having requested immunity, revealed the secret. Hearing this, they thought, 'We cannot destroy our sister; if she gives birth to a daughter, we will not destroy her either, but if it is a son, we will destroy him.' So they gave Devagabbhā to Upasāgara. When her pregnancy was complete, she gave birth to a daughter. The brothers, overjoyed upon hearing this, named her Añjanadevī. They gave them a village for their maintenance called Bhogavaḍḍhamāna. Upasāgara took Devagabbhā and lived in the village of Bhogavaḍḍhamāna. Devagabbhā conceived again, and Nandigopā also conceived on that very day. When their pregnancies were complete, on the very same day Devagabbhā gave birth to a son and Nandigopā gave birth to a daughter. Fearing the destruction of her son, Devagabbhā secretly sent her son to Nandigopā and had Nandigopā’s daughter brought to her. They informed her brothers of the birth. When they asked, 'Did she give birth to a son, or a daughter?' and were told, 'A daughter,' they said, 'In that case, raise her.' By this stratagem, Devagabbhā gave birth to ten sons, and Nandigopā gave birth to ten daughters. The ten sons grew up with Nandigopā, and the daughters with Devagabbhā. No one knew the secret. Devagabbhā’s eldest son was named Vāsudeva, the second Baladeva, the third Candadeva, the fourth Sūriyadeva, the fifth Aggideva, the sixth Varuṇadeva, the seventh Ajjuna, the eighth Pajjuno, the ninth Ghaṭapaṇḍita, and the tenth Aṅkura. These ten brothers, the sons of Andhakaveṇḍa's slave, became known as the Ceṭakas.

Te aparabhāge vuddhimanvāya thāmabalasampannā kakkhaḷā pharusā hutvā vilopaṃ karontā vicaranti, rañño gacchante paṇṇākārepi vilumpanteva. Manussā [Pg.82] sannipatitvā ‘‘andhakaveṇḍadāsaputtā dasa bhātikā raṭṭhaṃ vilumpantī’’ti rājaṅgaṇe upakkosiṃsu. Rājā andhakaveṇḍaṃ pakkosāpetvā ‘‘kasmā puttehi vilopaṃ kārāpesī’’ti tajjesi. Evaṃ dutiyampi tatiyampi manussehi upakkose kate rājā taṃ santajjesi. So maraṇabhayabhīto rājānaṃ abhayaṃ yācitvā ‘‘deva, ete na mayhaṃ puttā, upasāgarassa puttā’’ti taṃ antaraṃ ārocesi. Rājā bhīto ‘‘kena te upāyena gaṇhāmā’’ti amacce pucchitvā ‘‘ete, deva, mallayuddhavittakā, nagare yuddhaṃ kāretvā tattha ne yuddhamaṇḍalaṃ āgate gāhāpetvā māressāmā’’ti vutte cārurañca, muṭṭhikañcāti dve malle posetvā ‘‘ito sattame divase yuddhaṃ bhavissatī’’ti nagare bheriṃ carāpetvā rājaṅgaṇe yuddhamaṇḍalaṃ sajjāpetvā akkhavāṭaṃ kāretvā yuddhamaṇḍalaṃ alaṅkārāpetvā dhajapaṭākaṃ bandhāpesi. Sakalanagaraṃ saṅkhubhi. Cakkāticakkaṃ mañcātimañcaṃ bandhitvā cāruramuṭṭhikā yuddhamaṇḍalaṃ āgantvā vaggantā gajjantā apphoṭentā vicariṃsu. Dasa bhātikāpi āgantvā rajakavīthiṃ vilumpitvā vaṇṇasāṭake nivāsetvā gandhāpaṇesu gandhaṃ, mālākārāpaṇesu mālaṃ vilumpitvā vilittagattā māladhārino katakaṇṇapūrā vaggantā gajjantā apphoṭentā yuddhamaṇḍalaṃ pavisiṃsu.

In later times, having grown up and become strong and powerful, they became rough and cruel, roaming about plundering, even looting the king’s tribute as it was being brought. People gathered and complained in the royal court, saying, 'The ten brothers, the sons of Andhakaveṇḍa's slave, are plundering the kingdom.' The king summoned Andhakaveṇḍa and scolded him, saying, 'Why do you have your sons commit robbery?' When the people complained a second and a third time, the king threatened him again. Fearing for his life, Andhakaveṇḍa begged the king for immunity and revealed the secret: 'Your Majesty, these are not my sons—they are the sons of Upasāgara.' Terrified, the king asked his ministers, 'By what means can we capture them?' They replied, 'These men are skilled in wrestling, O king. Let us arrange a wrestling match in the city, and when they enter the wrestling arena, we will have them seized and killed.' The king then retained two wrestlers, Cārura and Muṭṭhika, and had a drum beaten throughout the city to announce, 'On the seventh day from now, there will be a wrestling match.' He had the royal wrestling arena prepared, had an enclosure built, and had the wrestling arena adorned with banners and flags. The whole city was in an uproar. Tiered platforms were built, and Cārura and Muṭṭhika entered the wrestling arena, leaping, roaring, and clapping their hands. The ten brothers also arrived, having plundered the washermen's street and dressed in colorful robes. They stole perfumes from the perfume shops and garlands from the florists, smeared their bodies with ointments, adorned themselves with garlands, put ornaments in their ears, and entered the wrestling arena, leaping, roaring, and clapping their hands.

Tasmiṃ khaṇe cāruro apphoṭento vicarati. Baladevo taṃ disvā ‘‘na naṃ hatthena chupissāmī’’ti hatthisālato mahantaṃ hatthiyottaṃ āharitvā vaggitvā gajjitvā yottaṃ khipitvā cāruraṃ udare veṭhetvā dve yottakoṭiyo ekato katvā vattetvā ukkhipitvā sīsamatthake bhametvā bhūmiyaṃ pothetvā bahi akkhavāṭe khipi. Cārure mate rājā muṭṭhikamallaṃ āṇāpesi. So uṭṭhāya vaggitvā gajjitvā apphoṭesi. Baladevo taṃ pothetvā aṭṭhīni sañcuṇṇetvā ‘‘amallomhi, amallomhī’’ti vadantameva ‘‘nāhaṃ tava mallabhāvaṃ vā amallabhāvaṃ vā jānāmī’’ti hatthe gahetvā bhūmiyaṃ pothetvā jīvitakkhayaṃ pāpetvā bahi akkhavāṭe khipi. Muṭṭhiko maranto ‘‘yakkho hutvā taṃ khādituṃ labhissāmī’’ti patthanaṃ paṭṭhapesi. So kālamattikaaṭaviyaṃ nāma yakkho hutvā nibbatti. Rājā ‘‘gaṇhatha dasa bhātike ceṭake’’ti uṭṭhahi[Pg.83]. Tasmiṃ khaṇe vāsudevo cakkaṃ khipi. Taṃ dvinnampi bhātikānaṃ sīsāni pātesi. Mahājano bhītatasito ‘‘avassayā no hothā’’ti tesaṃ pādesu patitvā nipajji. Te dvepi mātule māretvā asitañjananagare rajjaṃ gahetvā mātāpitaro tattha katvā ‘‘sakalajambudīpe rajjaṃ gaṇhissāmā’’ti nikkhamitvā anupubbena kālayonakarañño nivāsaṃ ayujjhanagaraṃ gantvā taṃ parikkhipitvā ṭhitaṃ parikhārukkhagahanaṃ viddhaṃsetvā pākāraṃ bhinditvā rājānaṃ gahetvā taṃ rajjaṃ attano hatthagataṃ katvā dvāravatiṃ pāpuṇiṃsu. Tassa pana nagarassa ekato samuddo ekato pabbato, amanussapariggahitaṃ kira taṃ ahosi.

At that moment, Cārura was walking about, clapping his hands. Seeing him, Baladeva thought, 'I will not touch him with my hand.' So he brought a large elephant-rope from the elephant stable, and leaping and roaring, he threw the rope, wrapped it around Cārura’s belly, brought the two ends of the rope together and twisted them, lifted him up, swung him over his head, slammed him to the ground, and threw him outside the arena. When Cārura was dead, the king ordered the fist-fighter Muṭṭhika. He got up, leaping, roaring, and clapping his hands. Baladeva struck him and crushed his bones. As Muṭṭhika was saying, 'I am not a wrestler! I am not a wrestler!' Baladeva, saying, 'I do not know whether you are a wrestler or not,' grabbed him by the hand, slammed him to the ground, ended his life, and threw him outside the arena. As Muṭṭhika was dying, he made a wish: 'May I become a yakkha and be able to devour him!' He was reborn as a yakkha named Kālamattika in the Kālamattika forest. The king rose and said, 'Seize the ten Ceṭaka brothers!' At that moment, Vāsudeva threw his discus. It cut off the heads of both brothers. The terrified populace fell at their feet and lay prostrate, pleading, 'Be our refuge!' The two of them, having killed their maternal uncles, took the kingdom in the city of Asitañjana, established their parents there, and set out, declaring, 'We will conquer all of Jambudīpa!' They proceeded in due course to the city of Ayujjha, the residence of King Kālayonaka, surrounded it, destroyed the thicket of trees around the moat, broke through the wall, captured the king, took his kingdom into their own hands, and arrived at Dvāravatī. That city had the ocean on one side and a mountain on the other, and it was said to be possessed by non-human beings.

Tassa ārakkhaṃ gahetvā ṭhitayakkho paccāmitte disvā gadrabhavesena gadrabharavaṃ ravati. Tasmiṃ khaṇe yakkhānubhāvena sakalanagaraṃ uppatitvā mahāsamudde ekasmiṃ dīpake tiṭṭhati. Paccāmittesu gatesu punāgantvā sakaṭṭhāneyeva patiṭṭhāti. Tadāpi so gadrabho tesaṃ dasannaṃ bhātikānaṃ āgamanaṃ ñatvā gadrabharavaṃ ravi. Nagaraṃ uppatitvā dīpake patiṭṭhāya tesu nagaraṃ adisvā nivattantesu punāgantvā sakaṭṭhāne patiṭṭhāsi. Te puna nivattiṃsu, punapi gadrabho tatheva akāsi. Te dvāravatinagare rajjaṃ gaṇhituṃ asakkontā kaṇhadīpāyanassa isino santikaṃ gantvā vanditvā ‘‘bhante, mayaṃ dvāravatiyaṃ rajjaṃ gahetuṃ na sakkoma, ekaṃ no upāyaṃ karothā’’ti pucchitvā ‘‘parikhāpiṭṭhe asukasmiṃ nāma ṭhāne eko gadrabho carati. So hi amitte disvā viravati, tasmiṃ khaṇe nagaraṃ uppatitvā gacchati, tumhe tassa pāde gaṇhatha, ayaṃ vo nipphajjanūpāyo’’ti vutte tāpasaṃ vanditvā gantvā gadrabhassa pādesu gahetvā nipatitvā ‘‘sāmi, ṭhapetvā tumhe añño amhākaṃ avassayo natthi, amhākaṃ nagaraṃ gaṇhanakāle mā ravitthā’’ti yāciṃsu. Gadrabho ‘‘na sakkā na viravituṃ, tumhe pana paṭhamataraṃ āgantvā cattāro janā mahantāni ayanaṅgalāni gahetvā catūsu nagaradvāresu mahante ayakhāṇuke bhūmiyaṃ ākoṭetvā nagarassa uppatanakāle naṅgalāni gahetvā naṅgalabaddhaṃ ayasaṅkhalikaṃ ayakhāṇuke bandheyyātha, nagaraṃ uppatituṃ na sakkhissatī’’ti āha.

The yakkha who stood guard over it, seeing the enemies, took the form of a donkey and brayed like a donkey. At that moment, by the power of the yakkha, the entire city rose up and stood on a small island in the great ocean. When the enemies had gone, it returned and settled back in its original place. Then again, that donkey, knowing of the arrival of those ten brothers, brayed like a donkey. The city rose up and stood on the small island. When they, not seeing the city, turned back, it returned and settled in its original place. They turned back again, and again the donkey acted in the same way. Unable to seize the kingdom in Dvāravatī, they went to the ascetic Kaṇhadīpāyana, paid homage, and asked, 'Venerable sir, we are unable to take the kingdom of Dvāravatī. Please devise a means for us.' He replied, 'On the bank of the moat, in a certain place, a donkey roams. When it sees enemies, it brays. At that moment, the city rises up and departs. You must seize its feet—this will be your means of success.' Having paid homage to the ascetic, they went and, seizing the donkey’s feet, fell down before it. They pleaded, 'Master, other than you, we have no other refuge. When we are about to take the city, do not bray.' The donkey said, 'It is not possible not to bray. But you, arriving first, four men should take four large iron plows and drive large iron stakes into the ground at the four city gates. When the city is about to rise, take the plows and bind the iron chain attached to the plows to the iron stakes. The city will not be able to rise.'

Te [Pg.84] ‘‘sādhū’’ti vatvā tasmiṃ aviravanteyeva naṅgalāni ādāya catūsu nagaradvāresu khāṇuke bhūmiyaṃ ākoṭetvā aṭṭhaṃsu. Tasmiṃ khaṇe gadrabho viravi, nagaraṃ uppatitumārabhi. Catūsu dvāresu ṭhitā catūhi ayanaṅgalehi gahetvā naṅgalabaddhā ayasaṅkhalikā khāṇukesu bandhiṃsu, nagaraṃ uppatituṃ nāsakkhi. Dasa bhātikā tato nagaraṃ pavisitvā rājānaṃ māretvā rajjaṃ gaṇhiṃsu. Evaṃ te sakalajambudīpe tesaṭṭhiyā nagarasahassesu sabbarājāno cakkena jīvitakkhayaṃ pāpetvā dvāravatiyaṃ vasamānā rajjaṃ dasa koṭṭhāse katvā vibhajiṃsu, bhaginiṃ pana añjanadeviṃ na sariṃsu. Tato puna ‘‘ekādasa koṭṭhāse karomā’’ti vutte aṅkuro ‘‘mama koṭṭhāsaṃ tassā detha, ahaṃ vohāraṃ katvā jīvissāmi, kevalaṃ tumhe attano janapade mayhaṃ suṅkaṃ vissajjethā’’ti āha. Te ‘‘sādhū’’ti sampaṭicchitvā tassa koṭṭhāsaṃ bhaginiyā datvā saddhiṃ tāya nava rājāno dvāravatiyaṃ vasiṃsu. Aṅkuro pana vaṇijjamakāsi. Evaṃ tesu aparāparaṃ puttadhītāhi vaḍḍhamānesu addhāne gate mātāpitaro kālamakaṃsu.

Saying, 'Good,' they took the plows while it was not braying, drove stakes into the ground at the four city gates, and stood ready. At that moment, the donkey brayed, and the city began to rise. Those stationed at the four gates took the four iron plows and bound the iron chains attached to the plows to the stakes; the city was unable to rise. The ten brothers then entered the city, killed the king, and seized the kingdom. Thus, having brought all the kings in the sixty-three thousand cities throughout Jambudīpa to the end of their lives with their wheel-weapon, they resided in Dvāravatī and divided the kingdom into ten shares, but they did not remember their sister, Añjanadevī. Then, when it was said, 'Let us make eleven shares,' Aṅkura said, 'Give my share to her; I will make a living through trade. You must only remit the tolls for me in your own territories.' They agreed, saying, 'Good,' and gave his share to their sister. The nine kings then lived with her in Dvāravatī, while Aṅkura engaged in trade. Thus, as time passed and they prospered with sons and daughters, their parents died.

Tadā kira manussānaṃ vīsativassasahassāyukakālo ahosi. Tadā vāsudevamahārājassa eko putto kālamakāsi. Rājā sokapareto sabbakiccāni pahāya mañcassa aṭaniṃ pariggahetvā vilapanto nipajji. Tasmiṃ kāle ghaṭapaṇḍito cintesi ‘‘ṭhapetvā maṃ añño koci mama bhātu sokaṃ harituṃ samattho nāma natthi, upāyenassa sokaṃ harissāmī’’ti. So ummattakavesaṃ gahetvā ‘‘sasaṃ me detha, sasaṃ me dethā’’ti ākāsaṃ ullokento sakalanagaraṃ vicari. ‘‘Ghaṭapaṇḍito ummattako jāto’’ti sakalanagaraṃ saṅkhubhi. Tasmiṃ kāle rohiṇeyyo nāma amacco vāsudevarañño santikaṃ gantvā tena saddhiṃ kathaṃ samuṭṭhāpento paṭhamaṃ gāthamāha –

At that time, it is said, the lifespan of humans was twenty thousand years. Then, a son of the great king Vāsudeva died. The king, overcome with grief, abandoned all his duties, and grasping the leg of his bed, lay down lamenting. At that time, Ghaṭapaṇḍita thought, 'Except for me, there is no one else capable of removing my brother's sorrow. I will remove his grief by some stratagem.' He took on the guise of a madman and, looking up at the sky, wandered through the entire city, crying, 'Give me a hare! Give me a hare!' The whole city was in an uproar, saying, 'Ghaṭapaṇḍita has gone mad!' At that time, a minister named Rohiṇeyya went to King Vāsudeva and, initiating a conversation with him, spoke the first verse:

165.

165.

‘‘Uṭṭhehi kaṇha kiṃ sesi, ko attho supanena te;

Yopi tuyhaṃ sako bhātā, hadayaṃ cakkhu ca dakkhiṇaṃ;

Tassa vātā balīyanti, ghaṭo jappati kesavā’’ti.

"Arise, Kaṇha, why do you lie down? What is the use of sleep to you? He who is your own brother, your very heart and right eye—for him the winds grow strong; Ghaṭa babbles, O Kesava."

Tattha [Pg.85] kaṇhāti gottenālapati, kaṇhāyanagotto kiresa. Ko atthoti katarā nāma vaḍḍhi. Hadayaṃ cakkhu ca dakkhiṇanti hadayena ceva dakkhiṇacakkhunā ca samānoti attho. Tassa vātā balīyantīti tassa hadayaṃ apasmāravātā avattharantīti attho. Jappatīti ‘‘sasaṃ me dethā’’ti vippalapati. Kesavāti so kira kesasobhanatāya ‘‘kesavā’’ti paññāyittha, tena taṃ nāmenālapati.

Herein, 'Kaṇha': he addresses him by his clan name; it is said he is of the Kaṇhāyana clan. 'Ko attho' means 'what benefit?'. 'Hadayaṃ cakkhu ca dakkhiṇaṃ' means he is like the heart and the right eye. 'Tassa vātā balīyanti' means winds of epilepsy overwhelm his heart. 'Jappati' means he raves, 'Give me a hare!' 'Kesava': it is said he was known as 'Kesava' because of the beauty of his hair; thus he addresses him by that name.

Evaṃ amaccena vutte tassa ummattakabhāvaṃ ñatvā satthā abhisambuddho hutvā dutiyaṃ gāthamāha –

When the minister had spoken thus, the Teacher, knowing his madness, having become fully enlightened, spoke the second verse:

166.

166.

‘‘Tassa taṃ vacanaṃ sutvā, rohiṇeyyassa kesavo;

Taramānarūpo vuṭṭhāsi, bhātusokena aṭṭito’’ti.

"Having heard that speech of Rohiṇeyya, Kesava, afflicted by sorrow for his brother, rose up in haste."

Rājā uṭṭhāya sīghaṃ pāsādā otaritvā ghaṭapaṇḍitassa santikaṃ gantvā ubhosu hatthesu daḷhaṃ gahetvā tena saddhiṃ sallapanto tatiyaṃ gāthamāha –

The king rose quickly, descended from the palace, approached Ghaṭapaṇḍita, firmly grasped both his hands, and while conversing with him, spoke the third verse:

167.

167.

‘‘Kiṃ nu ummattarūpova, kevalaṃ dvārakaṃ imaṃ;

Saso sasoti lapasi, ko nu te sasamāharī’’ti.

"Why, like one who is mad, do you wander through this entire Dvārakā, muttering, 'A hare, a hare'? Who, then, has taken your hare?"

Tattha kevalaṃ dvārakaṃ imanti kasmā ummattako viya hutvā sakalaṃ imaṃ dvāravatinagaraṃ vicaranto ‘‘saso saso’’ti lapasi. Ko tava sasaṃ hari, kena te saso gahitoti pucchati.

Herein, 'this entire Dvārakā' means: 'Why, like a madman, do you wander throughout this entire city of Dvāravatī, muttering, "A hare, a hare"?' He asks: 'Who took your hare? By whom was your hare seized?'

So raññā evaṃ vuttepi punappunaṃ tadeva vacanaṃ vadati. Rājā puna dve gāthā abhāsi –

Even though the king spoke thus, he repeated the same words again and again. Then the king spoke two verses:

168.

168.

‘‘Sovaṇṇamayaṃ maṇīmayaṃ, lohamayaṃ atha rūpiyāmayaṃ;

Saṅkhasilāpavāḷamayaṃ, kārayissāmi te sasaṃ.

"Be it made of gold or jewels, of bronze or of silver, or made of conch, crystal, or coral, I will have a hare made for you."

169.

169.

‘‘Santi aññepi sasakā, araññe vanagocarā;

Tepi te ānayissāmi, kīdisaṃ sasamicchasī’’ti.

"There are other hares, too, that roam the forest wilderness; those also I will bring for you. What kind of hare do you desire?"

Tatrāyaṃ saṅkhepattho – tesu suvaṇṇamayādīsu yaṃ icchasi, taṃ vada, ahaṃ te kāretvā dassāmi, athāpi te na rocesi, aññepi araññe [Pg.86] vanagocarā sasakā atthi, tepi te ānayissāmi, vada bhadramukha, kīdisaṃ sasamicchasīti.

Herein, this is the meaning in brief: Among those made of gold and so on, whichever you desire, say so; I will have it made and given to you. Or if these do not please you, there are other hares that roam the forest wilderness; those also I will bring for you. Speak, good sir, what kind of hare do you desire?

Rañño kathaṃ sutvā ghaṭapaṇḍito chaṭṭhaṃ gāthamāha –

Having heard the king's words, Ghaṭapaṇḍita spoke the sixth verse:

170.

170.

‘‘Na cāhamete icchāmi, ye sasā pathavissitā;

Candato sasamicchāmi, taṃ me ohara kesavā’’ti.

"I do not desire these hares that are on the earth; I desire the hare from the moon; bring that down for me, O Kesava."

Tattha oharāti otārehi.

Herein, 'ohara' means 'bring down'.

Rājā tassa kathaṃ sutvā ‘‘nissaṃsayaṃ me bhātā ummattakova jāto’’ti domanassappatto sattamaṃ gāthamāha –

Having heard his words, the king became distressed, thinking, 'Without a doubt, my brother has become like a madman,' and spoke the seventh verse:

171.

171.

‘‘So nūna madhuraṃ ñāti, jīvitaṃ vijahissasi;

Apatthiyaṃ yo patthayasi, candato sasamicchasī’’ti.

"Surely, kinsman, you will give up your sweet life, for you desire what should not be desired: you desire the hare from the moon."

Tattha ñātīti kaniṭṭhaṃ ālapanto āha. Idaṃ vuttaṃ hoti – ‘‘tāta, mayhaṃ piyañāti so tvaṃ nūna atimadhuraṃ attano jīvitaṃ vijahissasi, yo apatthetabbaṃ patthayasī’’ti.

Herein, 'kinsman': he spoke addressing his younger brother. This is what was said: 'Dear one, you who are my beloved kinsman will surely give up your own very sweet life, since you desire that which is not to be desired.'

Ghaṭapaṇḍito rañño vacanaṃ sutvā niccalo ṭhatvā ‘‘bhātika, tvaṃ candato sasakaṃ patthentassa taṃ alabhitvā jīvitakkhayabhāvaṃ jānanto kiṃ kāraṇā mataputtaṃ anusocasī’’ti vatvā aṭṭhamaṃ gāthamāha –

The wise Ghaṭa, having heard the king's words, stood motionless and said, "Brother, knowing that one who desires a hare from the moon, and not obtaining it, thereby meets with the destruction of life, for what reason do you grieve for your dead son?" Then he spoke the eighth verse:

172.

172.

‘‘Evaṃ ce kaṇha jānāsi, yadaññamanusāsasi;

Kasmā pure mataṃ puttaṃ, ajjāpi manusocasī’’ti.

If you know this, Kaṇha, as you instruct others, why do you still grieve today for a son who died in the past?

Tattha evanti idaṃ alabbhaneyyaṭṭhānaṃ nāma na patthetabbanti yadi evaṃ jānāsi. Yadaññamanusāsasīti evaṃ jānantova yadi aññaṃ anusāsasīti attho. Pureti atha kasmā ito catumāsamatthake mataputtaṃ ajjāpi anusocasīti vadati.

Here, 'evaṃ' means: 'this is a state impossible to obtain, not to be desired'—if you know it thus. 'Yadaññamanusāsasi'—the meaning is: 'if you instruct another, knowing thus.' Regarding 'pure', he says: 'then why do you still grieve today for a son who died four months ago?'

Evaṃ so antaravīthiyaṃ ṭhitakova ‘‘bhātika, ahaṃ tāva paññāyamānaṃ patthemi, tvaṃ pana apaññāyamānassa socasī’’ti vatvā tassa dhammaṃ desento puna dve gāthā abhāsi –

Thus, standing in the middle of the street, he said, "Brother, I am seeking one who is discernible, but you grieve for one who is indiscernible." Then, teaching him the Dhamma, he spoke two more verses:

173.

173.

‘‘Yaṃ [Pg.87] na labbhā manussena, amanussena vā puna;

Jāto me mā marī putto, kuto labbhā alabbhiyaṃ.

That which cannot be obtained by a human being, nor again by a non-human being—'May my son who is born not die'—how can the unobtainable be obtained?

174.

174.

‘‘Na mantā mūlabhesajjā, osadhehi dhanena vā;

Sakkā ānayituṃ kaṇha, yaṃ petamanusocasī’’ti.

Not by spells, nor by root medicines, nor by herbs, nor by wealth is it possible, Kaṇha, to bring back the deceased for whom you grieve.

Tattha yanti bhātika yaṃ evaṃ jāto me putto mā marīti manussena vā devena vā puna na labbhā na sakkā laddhuṃ, taṃ tvaṃ patthesi, tadetaṃ kuto labbhā kena kāraṇena sakkā laddhuṃ, na sakkāti dīpeti. Kasmā? Yasmā alabbhiyaṃ, alabbhaneyyaṭṭhānañhi nāmetanti attho. Mantāti mantapayogena. Mūlabhesajjāti mūlabhesajjena. Osadhehīti nānāvidhosadhehi. Dhanena vāti koṭisatasaṅkhyenapi dhanena vā. Idaṃ vuttaṃ hoti – ‘‘yaṃ tvaṃ petamanusocasi, taṃ etehi mantapayogādīhi ānetuṃ na sakkā’’ti.

Here, 'yaṃ' means: brother, that which is expressed as 'may my son who is born not die' cannot be obtained or achieved again by a human being or by a deva, and that you desire. From where can this be obtained? By what cause can it be achieved? 'It cannot be'—this is made clear. Why? Because it is unobtainable; for it is, indeed, called an unobtainable state—this is the meaning. 'Mantā' means by the application of incantations. 'Mūlabhesajjā' means by root-based medicines. 'Osadhehi' means by various kinds of medicines. 'Dhanena vā' means even by wealth amounting to hundreds of millions. This is what is said: "The deceased for whom you grieve cannot be brought back by these means, such as the application of incantations."

Rājā taṃ sutvā ‘‘yuttaṃ, tāta, sallakkhitaṃ me, mama sokaharaṇatthāya tayā idaṃ kata’’nti ghaṭapaṇḍitaṃ vaṇṇento catasso gāthā abhāsi –

Hearing this, the king said, "It is right, dear one, I have rightly discerned; you have done this to dispel my sorrow," and praising the wise Ghaṭa, he spoke four verses:

175.

175.

‘‘Yassa etādisā assu, amaccā purisapaṇḍitā;

Yathā nijjhāpaye ajja, ghaṭo purisapaṇḍito.

May one have such ministers, wise men, as Ghaṭa, the wise man, has enlightened me today.

176.

176.

‘‘Ādittaṃ vata maṃ santaṃ, ghatasittaṃva pāvakaṃ;

Vārinā viya osiñcaṃ, sabbaṃ nibbāpaye daraṃ.

Alas, I who am burning, like a fire sprinkled with ghee—may he, drenching me as if with water, extinguish all my distress.

177.

177.

‘‘Abbahī vata me sallaṃ, yamāsi hadayassitaṃ;

Yo me sokaparetassa, puttasokaṃ apānudi.

Indeed, he has drawn out my dart, which was lodged in my heart; he who, for me, overwhelmed by sorrow, has removed the grief for my son.

178.

178.

‘‘Sohaṃ abbūḷhasallosmi, vītasoko anāvilo;

Na socāmi na rodāmi, tava sutvāna māṇavā’’ti.

I am one whose dart has been drawn out, free from sorrow, untroubled. I neither grieve nor weep, having heard you, young man.

Tattha paṭhamagāthāya saṅkhepattho – yathā yena kāraṇena ajja maṃ puttasokaparetaṃ ghaṭo purisapaṇḍito sokaharaṇatthāya nijjhāpaye nijjhāpesi bodhesi. Yassa aññassapi etādisā purisapaṇḍitā amaccā assu, tassa kuto sokoti. Sesagāthā vuttatthāyeva.

Here, the concise meaning of the first verse is: Just as today Ghaṭa, the wise man, for the purpose of removing sorrow, enlightened, made understand, and awakened me, who was overwhelmed by grief for my son. If another person also had such wise men as ministers, whence could sorrow arise for them? The remaining verses have the meaning already stated.

Avasāne [Pg.88] –

At the end:

179.

179.

‘‘Evaṃ karonti sappaññā, ye honti anukampakā;

Nivattayanti sokamhā, ghaṭo jeṭṭhaṃva bhātara’’nti. –

Thus act the wise, who are compassionate; they turn one back from sorrow, as Ghaṭa did his elder brother.

Ayaṃ abhisambuddhagāthā uttānatthāyeva.

This verse of the Fully Enlightened One has a clear meaning.

Evaṃ ghaṭakumārena vītasoke kate vāsudeve rajjaṃ anusāsante dīghassa addhuno accayena dasabhātikaputtā kumārā cintayiṃsu ‘‘kaṇhadīpāyanaṃ ‘dibbacakkhuko’ti vadanti, vīmaṃsissāma tāva na’’nti. Te ekaṃ daharakumāraṃ alaṅkaritvā gabbhiniākārena dassetvā udare masūrakaṃ bandhitvā tassa santikaṃ netvā ‘‘bhante, ayaṃ kumārikā kiṃ vijāyissatī’’ti pucchiṃsu. Tāpaso ‘‘dasabhātikarājūnaṃ vināsakālo patto, mayhaṃ nu kho āyusaṅkhāro kīdiso hotī’’ti olokento ‘‘ajjeva maraṇaṃ bhavissatī’’ti ñatvā ‘‘kumārā iminā tumhākaṃ ko attho’’ti vatvā ‘‘kathetheva no, bhante’’ti nibaddho ‘‘ayaṃ ito sattame divase khadiraghaṭikaṃ vijāyissati, tāya vāsudevakulaṃ nassissati, apica kho pana tumhe taṃ khadiraghaṭikaṃ gahetvā jhāpetvā chārikaṃ nadiyaṃ pakkhipeyyāthā’’ti āha. Atha naṃ te ‘‘kūṭajaṭila, puriso vijāyanako nāma natthī’’ti vatvā tantarajjukaṃ nāma kammakaraṇaṃ katvā tattheva jīvitakkhayaṃ pāpayiṃsu. Rājāno kumāre pakkosāpetvā ‘‘kiṃ kāraṇā tāpasaṃ mārayitthā’’ti pucchitvā sabbaṃ sutvā bhītā tassa ārakkhaṃ datvā sattame divase tassa kucchito nikkhantaṃ khadiraghaṭikaṃ jhāpetvā chārikaṃ nadiyaṃ khipiṃsu. Sā nadiyā vuyhamānā mukhadvāre ekapasse laggi, tato erakaṃ nibbatti.

Thus, when Vāsudeva had been made free from sorrow by Prince Ghaṭa and was ruling the kingdom, after a long time had passed, the princes, the sons of the ten brothers, thought: "They say Kaṇhadīpāyana has the divine eye. Let us test him." They adorned a young boy, made him appear as a pregnant woman, tied a bundle of lentils to his belly, and brought him before the ascetic. They asked, "Venerable sir, what will this girl give birth to?" The ascetic, observing, "The time for the destruction of the ten brother-kings has come. What, then, is the measure of my own lifespan?" and realizing, "Death will come today," said, "Princes, what is your purpose in this?" Pressed by them, "Just tell us, venerable sir," he replied, "On the seventh day from now, this one will give birth to a khadira-wood club, and by it the lineage of Vāsudeva will perish. However, you should take that khadira-wood club, burn it, and throw the ashes into the river." Then they said, "Deceitful ascetic! There is no such thing as a man giving birth," and having performed a punishment called tantarajjuka, they ended his life right there. The kings summoned the princes and asked, "For what reason did you kill the ascetic?" Hearing everything, they became frightened and, placing the boy under guard, on the seventh day, when the khadira-wood club emerged from his belly, they burned it and threw the ashes into the river. Carried by the river, the ashes lodged on one side of the river mouth, and from there, eraka grass sprouted.

Athekadivasaṃ te rājāno ‘‘samuddakīḷaṃ kīḷissāmā’’ti mukhadvāraṃ gantvā mahāmaṇḍapaṃ kārāpetvā alaṅkatamaṇḍape khādantā pivantā kīḷāvaseneva pavattahatthapādaparāmāsā dvidhā bhijjitvā mahākalahaṃ kariṃsu. Atheko aññaṃ muggaraṃ alabhanto erakavanato ekaṃ erakapattaṃ gaṇhi. Taṃ gahitamattameva khadiramusalaṃ ahosi. So tena mahājanaṃ pothesi[Pg.89]. Athaññehi sabbehi gahitagahitaṃ khadiramusalameva ahosi. Te aññamaññaṃ paharitvā mahāvināsaṃ pāpuṇiṃsu. Tesu mahāvināsaṃ vinassantesu vāsudevo ca baladevo ca bhaginī añjanadevī ca purohito cāti cattāro janā rathaṃ abhiruhitvā palāyiṃsu, sesā sabbepi vinaṭṭhā. Tepi cattāro rathena palāyantā kāḷamattikaaṭaviṃ pāpuṇiṃsu. So hi muṭṭhikamallo patthanaṃ katvā yakkho hutvā tattha nibbatto baladevassa āgatabhāvaṃ ñatvā tattha gāmaṃ māpetvā mallavesaṃ gahetvā ‘‘ko yujjhitukāmo’’ti vagganto gajjanto apphoṭento vicari. Baladevo taṃ disvāva ‘‘bhātika, ahaṃ iminā saddhiṃ yujjhissāmī’’ti vatvā vāsudeve vārenteyeva rathā oruyha tassa santikaṃ gantvā vagganto gajjanto apphoṭesi. Atha naṃ so pasāritahattheyeva gahetvā mūlakandaṃ viya khādi. Vāsudevo tassa matabhāvaṃ ñatvā bhaginiñca purohitañca ādāya sabbarattiṃ gantvā sūriyodaye ekaṃ paccantagāmaṃ patvā ‘‘āhāraṃ pacitvā āharathā’’ti bhaginiñca purohitañca gāmaṃ pahiṇitvā sayaṃ ekasmiṃ gacchantare paṭicchanno nipajji.

Then one day, those kings thought, "Let us play a water game," and went to the river mouth. Having had a great pavilion built, they were eating and drinking in the decorated pavilion when, in the course of their play, with hands and feet grasping, they split into two factions and started a great brawl. One of them, not finding a club, grabbed a blade of eraka grass from a thicket. As soon as he took it, it became a khadira-wood club. With it, he struck the crowd. Then, whatever anyone else grabbed also became a khadira-wood club. They struck one another and met with great destruction. As they were being destroyed, four people—Vāsudeva, Baladeva, their sister Añjanadevī, and the purohita—boarded a chariot and fled. All the rest perished. Those four, fleeing by chariot, reached the Black Clay Wilderness. A wrestler, having made an aspiration, had been reborn there as a yakkha. Knowing of Baladeva’s arrival, he had created a village there, taken on the guise of a wrestler, and was roaming about, challenging, roaring, and clapping his arms, saying, "Who wants to fight?" As soon as Baladeva saw him, he said, "Brother, I will fight with him," and though Vāsudeva tried to stop him, he descended from the chariot, went to him, and began to challenge, roar, and clap his arms. Then the yakkha seized him with outstretched hands and devoured him like a root bulb. Vāsudeva, realizing he was dead, took his sister and the purohita and traveled all night. At sunrise, they reached a border village. Sending his sister and the purohita into the village, saying, "Cook some food and bring it," he himself lay down, hidden in a thicket.

Atha naṃ jarā nāma eko luddako gacchaṃ calantaṃ disvā ‘‘sūkaro ettha bhavissatī’’ti saññāya sattiṃ khipitvā pāde vijjhitvā ‘‘ko maṃ vijjhī’’ti vutte manussassa viddhabhāvaṃ ñatvā bhīto palāyituṃ ārabhi. Rājā satiṃ paccupaṭṭhapetvā uṭṭhāya ‘‘mātula, mā bhāyi, ehī’’ti pakkositvā āgataṃ ‘‘kosi nāma tva’’nti pucchitvā ‘‘ahaṃ sāmi, jarā nāmā’’ti vutte ‘‘jarāya viddho marissatīti kira maṃ porāṇā byākariṃsu, nissaṃsayaṃ ajja mayā maritabba’’nti ñatvā ‘‘mātula, mā bhāyi, ehi pahāraṃ me bandhā’’ti tena pahāramukhaṃ bandhāpetvā taṃ uyyojesi. Balavavedanā pavattiṃsu, itarehi ābhataṃ āhāraṃ paribhuñjituṃ nāsakkhi. Atha te āmantetvā ‘‘ajja ahaṃ marissāmi, tumhe pana sukhumālā aññaṃ kammaṃ katvā jīvituṃ na sakkhissatha, imaṃ vijjaṃ sikkhathā’’ti ekaṃ vijjaṃ sikkhāpetvā te uyyojetvā tattheva jīvitakkhayaṃ pāpuṇi. Evaṃ añjanadeviṃ ṭhapetvā sabbeva vināsaṃ pāpuṇiṃsūti.

Then a hunter named Jarā, seeing a thicket moving and thinking, 'There must be a boar here,' threw a spear and pierced his foot. When the king cried out, 'Who has pierced me?', the hunter, realizing that he had pierced a human, became frightened and began to flee. The king, re-establishing his mindfulness, rose and called out, 'Uncle, do not be afraid, come here!' When he came, the king asked, 'What is your name?' When he replied, 'Master, I am named Jarā,' the king, knowing, 'The ancients predicted that I would die pierced by Jarā; undoubtedly I must die today,' said, 'Uncle, do not be afraid; come and bind my wound.' Having had him bind the opening of the wound, he dismissed him. Intense pain arose, and he was unable to eat the food brought by the others. Then he addressed them, saying, 'Today I shall die. You, however, are delicate and will not be able to make a living by doing any other work; learn this art.' After teaching them a certain art and dismissing them, he met the end of his life right there. Thus, with the exception of Añjanādevī, all of them perished.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘upāsaka, evaṃ porāṇakapaṇḍitā paṇḍitānaṃ kathaṃ sutvā attano puttasokaṃ hariṃsu, mā cintayī’’ti vatvā [Pg.90] saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne upāsako sotāpattiphale patiṭṭhahi. Tadā rohiṇeyyo ānando ahosi, vāsudevo sāriputto, avasesā buddhaparisā, ghaṭapaṇḍito pana ahameva ahosinti.

The Teacher, having brought this Dhamma discourse, said, 'Layman, thus did the wise men of old, having heard the words of the wise, dispel their sorrow for their son. Do not grieve.' Having said this, he revealed the Truths and connected the Jātaka. At the end of the Truths, the layman was established in the fruit of Stream-entry. At that time, Rohiṇeyya was Ānanda, Vāsudeva was Sāriputta, the rest were the Buddha's assembly, and Ghaṭapaṇḍita was I myself.

Ghaṭapaṇḍitajātakavaṇṇanā soḷasamā.

The Commentary on the Ghaṭapaṇḍita Jātaka, the Sixteenth.

Iti soḷasajātakapaṭimaṇḍitassa

Thus, of that which is adorned with sixteen Jātakas.

Dasakanipātajātakassa atthavaṇṇanā niṭṭhitā.

The Commentary on the Jātakas of the Book of Ten is concluded.

Jātakuddānaṃ –

Recapitulation of the Jātakas:

Catudvāro kaṇhuposo, saṅkha bodhi dīpāyano;

Nigrodha takkala dhamma-pālo kukkuṭa kuṇḍalī;

Bilāra cakka bhūri ca, maṅgala ghaṭa soḷasa.

Catudvāra, Kaṇha, Saṅkha, Bodhi, Dīpāyana; Nigrodha, Takkala, Dhammapāla, Kukkuṭa, Kuṇḍalī; Bilāra, Cakka, Bhūri, Maṅgala, and Ghaṭa make sixteen.

Dasakanipātavaṇṇanā niṭṭhitā.

The Commentary on the Book of Ten is concluded.

11. Ekādasakanipāto

11. The Book of Eleven

[455] 1. Mātuposakajātakavaṇṇanā

[455] 1. The Commentary on the Mātuposaka Jātaka

Tassa [Pg.91] nāgassa vippavāsenāti idaṃ satthā jetavane viharanto mātuposakabhikkhuṃ ārabbha kathesi. Paccuppannavatthu sāmajātakavatthusadisameva. Satthā pana bhikkhū āmantetvā ‘‘mā bhikkhave, etaṃ bhikkhuṃ ujjhāyittha, porāṇakapaṇḍitā tiracchānayoniyaṃ nibbattāpi mātarā viyuttā sattāhaṃ nirāhāratāya sussamānā rājārahaṃ bhojanaṃ labhitvāpi ‘mātarā vinā na bhuñjissāmā’ti mātaraṃ disvāva gocaraṃ gaṇhiṃsū’’ti vatvā tehi yācito atītamāhari.

The Teacher, while dwelling at Jetavana, spoke this concerning a monk who supported his mother, beginning with: 'Tassa nāgassa vippavāsena.' The present story is just like the story of the Sāma Jātaka. The Teacher addressed the monks, saying: 'Monks, do not find fault with this monk. Wise men of old, though reborn in the animal realm, when separated from their mothers, languished for seven days without food. Even when they obtained food worthy of a king, they thought, “Without our mother, we will not eat,” and only took their food after seeing their mother.' When requested by them, he related the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto himavantapadese hatthiyoniyaṃ nibbattitvā sabbaseto ahosi abhirūpo dassanīyo pāsādiko lakkhaṇasampanno asītihatthisahassaparivāro. So jarājiṇṇaṃ mātaraṃ posesi, mātā panassa andhā. So madhuramadhurāni phalāphalāni hatthīnaṃ datvā mātu santikaṃ pesesi. Hatthī tassā adatvā attanāva khādanti. So pariggaṇhanto taṃ pavattiṃ ñatvā ‘‘yūthaṃ chaḍḍetvā mātarameva posessāmī’’ti rattibhāge aññesaṃ hatthīnaṃ ajānantānaṃ mātaraṃ gahetvā caṇḍoraṇapabbatapādaṃ gantvā ekaṃ naḷiniṃ upanissāya ṭhitāya pabbataguhāyaṃ mātaraṃ ṭhapetvā posesi. Atheko bārāṇasivāsī vanacarako maggamūḷho disaṃ vavatthapetuṃ asakkonto mahantena saddena paridevi. Bodhisatto tassa saddaṃ sutvā ‘‘ayaṃ puriso anātho, na kho pana metaṃ patirūpaṃ, yaṃ esa mayi ṭhite idha vinasseyyā’’ti tassa santikaṃ gantvā taṃ bhayena palāyantaṃ disvā ‘‘ambho purisa, natthi te maṃ nissāya bhayaṃ, mā palāyi, kasmā tvaṃ paridevanto vicarasī’’ti pucchitvā ‘‘sāmi, ahaṃ maggamūḷho, ajja me sattamo divaso’’ti vutte ‘‘bho purisa, mā bhāyi, ahaṃ taṃ manussapathe ṭhapessāmī’’ti taṃ attano piṭṭhiyaṃ nisīdāpetvā araññā nīharitvā nivatti. Sopi pāpo ‘‘nagaraṃ gantvā rañño ārocessāmī’’ti rukkhasaññaṃ pabbatasaññaṃ karontova nikkhamitvā bārāṇasiṃ agamāsi.

In the past, when Brahmadatta was ruling in Bārāṇasī, the Bodhisatta was reborn in the Himalayan region in the womb of an elephant. He was completely white, beautiful, pleasing to behold, handsome, endowed with auspicious marks, and had a retinue of eighty thousand elephants. He supported his aged and frail mother, and his mother was blind. He would give sweet and delicious fruits to the elephants and send them to his mother. But the elephants ate them themselves without giving them to her. Investigating this, he came to know of this behavior and thought, 'I will abandon the herd and care for my mother alone.' In the middle of the night, without the other elephants knowing, he took his mother and went to the foot of Mount Caṇḍoraṇa. There, he placed his mother in a mountain cave situated near a lotus pond and cared for her. Then a certain forest-dweller from Bārāṇasī lost his way. Unable to determine his direction, he lamented with a great cry. The Bodhisatta heard his cry and thought, 'This man is helpless. It is not right that he should perish here while I am present.' He went to him, and seeing him fleeing in fear, he asked, 'Good man, there is no danger to you from me. Do not flee. Why do you wander about lamenting?' When the man said, 'Lord, I have lost my way; today is my seventh day,' the Bodhisatta said, 'Good man, do not be afraid. I will set you on the path of men.' He had the man sit on his back, carried him out of the forest, and turned back. But that wicked man, making note of the trees and mountains as he departed, went to Bārāṇasī, thinking, 'When I get to the city, I will inform the king.'

Tasmiṃ [Pg.92] kāle rañño maṅgalahatthī kālamakāsi. Rājā ‘‘sace kenaci katthaci opavayhaṃ kātuṃ yuttarūpo hatthī diṭṭho atthi, so ācikkhatū’’ti bheriṃ carāpesi. So puriso rājānaṃ upasaṅkamitvā ‘‘mayā, deva, tumhākaṃ opavayho bhavituṃ yuttarūpo sabbaseto sīlavā hatthirājā diṭṭho, ahaṃ maggaṃ dassessāmi, mayā saddhiṃ hatthācariye pesetvā taṃ gaṇhāpethā’’ti āha. Rājā ‘‘sādhū’’ti ‘‘imaṃ maggadesakaṃ katvā araññaṃ gantvā iminā vuttaṃ hatthināgaṃ ānethā’’ti tena saddhiṃ mahantena parivārena hatthācariyaṃ pesesi. So tena saddhiṃ gantvā bodhisattaṃ naḷiniṃ pavisitvā gocaraṃ gaṇhantaṃ passi. Bodhisattopi hatthācariyaṃ disvā ‘‘idaṃ bhayaṃ na aññato uppannaṃ, tassa purisassa santikā uppannaṃ bhavissati, ahaṃ kho pana mahābalo hatthisahassampi viddhaṃsetuṃ samattho homi, kujjhitvā saraṭṭhakaṃ senāvāhanaṃ nāsetuṃ, sace pana kujjhissāmi, sīlaṃ me bhijjissati, tasmā ajja sattīhi koṭṭiyamānopi na kujjhissāmī’’ti adhiṭṭhāya sīsaṃ nāmetvā niccalova aṭṭhāsi. Hatthācariyo padumasaraṃ otaritvā tassa lakkhaṇasampattiṃ disvā ‘‘ehi puttā’’ti rajatadāmasadisāya soṇḍāya gahetvā sattame divase bārāṇasiṃ pāpuṇi. Bodhisattamātā pana putte anāgacchante ‘‘putto me rājarājamahāmattādīhi nīto bhavissati, idāni tassa vippavāsena ayaṃ vanasaṇḍo vaḍḍhissatī’’ti paridevamānā dve gāthā abhāsi –

At that time, the king’s state elephant died. The king had a drum beaten, proclaiming, 'If anyone anywhere has seen an elephant fit to be a royal mount, let him report it.' That man approached the king and said, 'Your Majesty, I have seen an all-white, virtuous elephant king, fit to be your royal mount. I will show the way. Send elephant trainers with me and have him captured.' The king said, 'Good,' and sent the chief elephant trainer with a great retinue along with him, saying, 'Take this man as a guide, go to the forest, and bring back the great elephant he has described.' The trainer went with him and saw the Bodhisatta entering a lotus pond to feed. The Bodhisatta, upon seeing the chief elephant trainer, thought, 'This danger has not arisen from anywhere else; it must have come from that man. I am so powerful that I am capable of destroying even a thousand elephants, or of destroying an army and its mounts along with the kingdom if I were to become angry. But if I become angry, my virtue will be broken. Therefore, today, even if I am struck with spears, I will not become angry.' Having made this resolution, he lowered his head and stood perfectly still. The chief elephant trainer descended into the lotus lake, observed the perfection of his marks, and said, 'Come, my son.' Taking him by his trunk, which was like a silver chain, he reached Bārāṇasī on the seventh day. Meanwhile, the Bodhisatta’s mother, as her son did not return, lamented, 'My son must have been taken by kings or royal ministers. Now, in his absence, this forest grove will flourish.' Lamenting, she spoke two verses:

1.

1.

‘‘Tassa nāgassa vippavāsena, virūḷho sallakī ca kuṭajā ca;

Kuruvindakaravīrā bhisasāmā ca, nivāte pupphitā ca kaṇikārā.

“Due to the absence of that great elephant, the sallaki and kuṭaja have grown; the kuruvinda, karavīra, bhisa, and sāmā have grown, and the kaṇikāra trees have blossomed in a sheltered place.”

2.

2.

‘‘Kocideva suvaṇṇakāyurā, nāgarājaṃ bharanti piṇḍena;

Yattha rājā rājakumāro vā, kavacamabhihessati achambhito’’ti.

“Surely some men with golden armlets now feed the elephant king with morsels of food; in whose service the king or a prince, fearless, will pierce armor.”

Tattha [Pg.93] virūḷhāti vaḍḍhitā nāma, natthettha saṃsayoti asaṃsayavasenevamāha. Sallakī ca kuṭajā cāti indasālarukkhā ca kuṭajarukkhā ca. Kuruvindakaravīrā bhisasāmā cāti kuruvindarukkhā ca karavīranāmakāni mahātiṇāni ca bhisāni ca sāmākāni cāti attho. Ete ca sabbe idāni vaḍḍhissantīti paridevati. Nivāteti pabbatapāde. Pupphitāti mama puttena sākhaṃ bhañjitvā akhādiyamānā kaṇikārāpi pupphitā bhavissantīti vuttaṃ hoti. Kocidevāti katthacideva gāme vā nagare vā. Suvaṇṇakāyurāti suvaṇṇābharaṇā rājarājamahāmattā. Bharanti piṇḍenāti ajja mātuposakaṃ nāgarājaṃ rājārahassa bhojanassa suvaḍḍhitena piṇḍena posenti. Yatthāti yasmiṃ nāgarāje rājā nisīditvā. Kavacamabhihessatīti saṅgāmaṃ pavisitvā paccāmittānaṃ kavacaṃ abhihanissati bhindissati. Idaṃ vuttaṃ hoti – ‘‘yattha mama putte nisinno rājā vā rājakumāro vā achambhito hutvā sapattānaṃ kavacaṃ hanissati, taṃ me puttaṃ nāgarājānaṃ suvaṇṇābharaṇā ajja piṇḍena bharantī’’ti.

There, ‘virūḷhā’ means grown, that is, increased; there is no doubt here—thus it is said without any doubt. ‘Sallakī’ and ‘kuṭajā’ refer to the indasāla trees and the kuṭaja trees. ‘Kuruvindakaravīrā bhisasāmā’ means the kuruvinda trees, the great grasses called karavīra, lotus roots, and sāmāka plants—this is the meaning. And he laments that all these will now grow. ‘Nivāta’ means at the foot of a mountain. ‘Pupphitā’ means that the kaṇikāra trees, no longer having their branches broken and eaten by my son, will now be in bloom—this is what is said. ‘Kocideva’ means somewhere, in some village or city. ‘Suvaṇṇakāyurā’ refers to kings and great ministers adorned with golden ornaments. ‘Bharanti piṇḍena’ means: today they sustain the elephant king, who supports his mother, with a well-prepared portion of food fit for a king. ‘Yattha’ means upon which elephant king the king sits. ‘Kavacamabhihessati’ means: entering battle, he will strike and shatter the armor of his enemies. This is what is said: ‘Mounted upon my son, the king or prince, being fearless, will strike the armor of his foes; today, those adorned with golden ornaments sustain that son of mine, the elephant king, with a portion of food.’”

Hatthācariyopi antarāmaggeva rañño sāsanaṃ pesesi. Taṃ sutvā rājā nagaraṃ alaṅkārāpesi. Hatthācariyo bodhisattaṃ katagandhaparibhaṇḍaṃ alaṅkatapaṭiyattaṃ hatthisālaṃ netvā vicitrasāṇiyā parikkhipāpetvā rañño ārocāpesi. Rājā nānaggarasabhojanaṃ ādāya gantvā bodhisattassa dāpesi. So ‘‘mātaraṃ vinā gocaraṃ na gaṇhissāmī’’ti piṇḍaṃ na gaṇhi. Atha naṃ yācanto rājā tatiyaṃ gāthamāha –

The elephant trainer sent a message to the king while still on the way. Hearing this, the king had the city adorned. The elephant trainer brought the Bodhisatta, furnished with fragrant items and fully decorated, to the elephant stable, had it surrounded with a colorful curtain, and then informed the king. The king, taking various choice foods, went and had them offered to the Bodhisatta. But thinking, “Without my mother, I will not accept food,” he did not accept the portion of food. Then the king, imploring him, spoke the third verse:

3.

3.

‘‘Gaṇhāhi nāga kabaḷaṃ, mā nāga kisako bhava;

Bahūni rājakiccāni, tāni nāga karissasī’’ti.

“Take the mouthful, O elephant, do not become emaciated; many are the king’s tasks, those you, O elephant, will perform.”

Taṃ sutvā bodhisatto catutthaṃ gāthamāha –

Hearing that, the Bodhisatta spoke the fourth verse:

4.

4.

‘‘Sā nūnasā kapaṇikā, andhā apariṇāyikā;

Khāṇuṃ pādena ghaṭṭeti, giriṃ caṇḍoraṇaṃ patī’’ti.

“Surely she is a wretched one, blind and without a guide; she strikes a stump with her foot, and heads towards Mount Caṇḍoraṇa.”

Tattha sā nūnasāti mahārāja, nūna sā esā. Kapaṇikāti puttaviyogena kapaṇā. Khāṇunti tattha tattha patitaṃ rukkhakaliṅgaraṃ. Ghaṭṭetīti paridevamānā tattha tattha pādena pothentī nūna pādena hanati[Pg.94]. Giriṃ caṇḍoraṇaṃ patīti caṇḍoraṇapabbatābhimukhī, pabbatapāde paripphandamānāti attho.

There, ‘sā nūnasā’ means, “Great King, surely that is she.” ‘Kapaṇikā’ means wretched, due to separation from her son. ‘Khāṇu’ refers to fallen pieces of trees scattered here and there. ‘Ghaṭṭeti’ means, “wailing, she must be striking them here and there with her foot, surely striking them with her foot.” ‘Giriṃ caṇḍoraṇaṃ patī’ means heading towards Mount Caṇḍoraṇa, floundering about at the foot of the mountain—that is the meaning.

Atha naṃ pucchanto rājā pañcamaṃ gāthamāha –

Then the king, questioning him, spoke the fifth verse:

5.

5.

‘‘Kā nu te sā mahānāga, andhā apariṇāyikā;

Khāṇuṃ pādena ghaṭṭeti, giriṃ caṇḍoraṇaṃ patī’’ti.

“Who is this of yours, O great elephant, blind and without a guide? She strikes a stump with her foot, and heads towards Mount Caṇḍoraṇa.”

Bodhisatto chaṭṭhaṃ gāthamāha –

The Bodhisatta spoke the sixth verse:

6.

6.

‘‘Mātā me sā mahārāja, andhā apariṇāyikā;

Khāṇuṃ pādena ghaṭṭeti, giriṃ caṇḍoraṇaṃ patī’’ti.

“Great King, that is my mother, blind and without a guide; she strikes a stump with her foot, and heads towards Mount Caṇḍoraṇa.”

Rājā chaṭṭhagāthāya tamatthaṃ sutvā muñcāpento sattamaṃ gāthamāha –

The king, having heard the meaning of that sixth verse, while ordering his release, spoke the seventh verse:

7.

7.

‘‘Muñcathetaṃ mahānāgaṃ, yoyaṃ bharati mātaraṃ;

Sametu mātarā nāgo, saha sabbehi ñātibhī’’ti.

“Release this great elephant, who supports his mother; let the elephant be reunited with his mother, together with all his relatives.”

Tattha yoyaṃ bharatīti ayaṃ nāgo ‘‘ahaṃ, mahārāja, andhaṃ mātaraṃ posemi, mayā vinā mayhaṃ mātā jīvitakkhayaṃ pāpuṇissati, tāya vinā mayhaṃ issariyena attho natthi, ajja me mātu gocaraṃ alabhantiyā sattamo divaso’’ti vadati, tasmā yo ayaṃ mātaraṃ bharati, etaṃ mahānāgaṃ khippaṃ muñcatha. Sabbehi ñātibhīti saddhiṃ esa mātarā sametu samāgacchatūti.

There, ‘yoyaṃ bharati’ means, “This elephant says, ‘Great King, I support my blind mother. Without me, my mother will meet her end. Without her, my dominion is meaningless. Today is the seventh day since my mother has obtained no food.’” Therefore, quickly release this great elephant who supports his mother. ‘Sabbehi ñātibhī’ means, “Let him meet and come together with his mother, together with all his relatives.”

Aṭṭhamanavamā abhisambuddhagāthā honti –

The eighth and ninth stanzas are verses spoken by the Perfectly Enlightened One:

8.

8.

‘‘Mutto ca bandhanā nāgo, muttamādāya kuñjaro;

Muhuttaṃ assāsayitvā, agamā yena pabbato.

“Freed from bonds was the elephant, freed from the stake, the great beast; after resting for a moment, he went to where the mountain was.

9.

9.

‘‘Tato so naḷiniṃ gantvā, sītaṃ kuñjarasevitaṃ;

Soṇḍāyūdakamāhatvā, mātaraṃ abhisiñcathā’’ti.

“Then he went to the lotus pond, cool and frequented by elephants; drawing up water with his trunk, he sprinkled his mother.”

So kira nāgo bandhanā mutto thokaṃ vissamitvā rañño dasarājadhammagāthāya dhammaṃ desetvā ‘‘appamatto hohi, mahārājā’’ti ovādaṃ [Pg.95] datvā mahājanena gandhamālādīhi pūjiyamāno nagarā nikkhamitvā tadaheva taṃ padumasaraṃ patvā ‘‘mama mātaraṃ gocaraṃ gāhāpetvāva sayaṃ gaṇhissāmī’’ti bahuṃ bhisamuḷālaṃ ādāya soṇḍapūraṃ udakaṃ gahetvā guhāleṇato nikkhamitvā guhādvāre nisinnāya mātuyā santikaṃ gantvā sattāhaṃ nirāhāratāya mātu sarīrassa phassapaṭilābhatthaṃ upari udakaṃ siñci, tamatthaṃ āvikaronto satthā dve gāthā abhāsi. Bodhisattassa mātāpi ‘‘devo vassatī’’ti saññāya taṃ akkosantī dasamaṃ gāthamāha –

It is said that the elephant, freed from bondage, rested briefly. Then, having taught the king the Dhamma with a verse on the Ten Royal Virtues and advised him, saying, “Be diligent, great king,” he was honored by the people with perfumes, garlands, and other offerings. Leaving the city, he reached that very lotus lake that day. Thinking, “Only after having my mother take her food will I take it myself,” he gathered many lotus roots and stalks, filled his trunk with water, and emerged from the cave dwelling. Approaching his mother, who was seated at the cave entrance, he sprinkled water upon her to restore the sensation of touch to her body, which had been without nourishment for seven days. Making this meaning clear, the Teacher spoke two verses. The Bodhisatta’s mother, perceiving it as rain, scolded him and spoke the tenth verse:

10.

10.

‘‘Koyaṃ anariyo devo, akālenapi vassati;

Gato me atrajo putto, yo mayhaṃ paricārako’’ti.

“Who is this ignoble deva, raining even out of season? Gone is my son, born of me, who was my attendant.”

Tattha atrajoti attato jāto.

There, ‘atrajo’ means ‘born of oneself’.

Atha naṃ samassāsento bodhisatto ekādasamaṃ gāthamāha –

Then the Bodhisatta, comforting her, spoke the eleventh verse:

11.

11.

‘‘Uṭṭhehi amma kiṃ sesi, āgato tyāhamatrajo;

Muttomhi kāsirājena, vedehena yasassinā’’ti.

“Arise, mother, why do you lie down? I, your son, have come. I have been freed by the glorious King of Kāsi, the wise one.”

Tattha āgato tyāhanti āgato te ahaṃ. Vedehenāti ñāṇasampannena. Yasassināti mahāparivārena tena raññā maṅgalahatthibhāvāya gahitopi ahaṃ mutto, idāni tava santikaṃ āgato uṭṭhehi gocaraṃ gaṇhāhīti.

There, ‘āgato tyāhaṃ’ means ‘I have come to you’. ‘Vedehena’ means ‘endowed with wisdom’. ‘Yasassinā’ means ‘with a great retinue’. “Even though I was taken by that king to be the state elephant, I was freed, and now I have come into your presence. Rise up, take your food.”

Sā tuṭṭhamānasā rañño anumodanaṃ karontī osānagāthamāha –

She, with a joyful mind, expressing her appreciation for the king, spoke the concluding verse:

12.

12.

‘‘Ciraṃ jīvatu so rājā, kāsīnaṃ raṭṭhavaḍḍhano;

Yo me puttaṃ pamocesi, sadā vuddhāpacāyika’’nti.

“Long live that king, the increaser of the Kāsi realm, who released my son, who is ever respectful to his elders.”

Tadā rājā bodhisattassa guṇe pasīditvā naḷiniyā avidūre gāmaṃ māpetvā bodhisattassa ca mātu cassa nibaddhaṃ vattaṃ paṭṭhapesi. Aparabhāge bodhisatto mātari kālakatāya tassā sarīraparihāraṃ katvā kāraṇḍakaassamapadaṃ nāma gato. Tasmiṃ pana ṭhāne himavantato otaritvā pañcasatā isayo vasiṃsu, taṃ vattaṃ tesaṃ adāsi. Rājā bodhisattassa samānarūpaṃ silāpaṭimaṃ kāretvā mahāsakkāraṃ pavattesi[Pg.96]. Sakalajambudīpavāsino anusaṃvaccharaṃ sannipatitvā hatthimahaṃ nāma kariṃsu.

Then the king, pleased with the virtues of the Bodhisatta, had a village built not far from the lotus pond and established a regular provision for the Bodhisatta and his mother. Later, when his mother died, the Bodhisatta performed her funeral rites and went to a hermitage named Kāraṇḍaka. At that place five hundred seers who had come down from the Himalayas lived, and he gave that provision to them. The king had a stone image made in the likeness of the Bodhisatta and instituted great honor. The inhabitants of the entire Jambudīpa, gathering yearly, held a festival called the Elephant Festival.

Satthā imaṃ dhammadesanaṃ āharitvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne mātuposakabhikkhu sotāpattiphale patiṭṭhahi. Tadā rājā ānando ahosi, pāpapuriso devadatto, hatthācariyo sāriputto, mātā hatthinī mahāmāyā, mātuposakanāgo pana ahameva ahosinti.

The Teacher, having delivered this discourse on the Dhamma, declared the Truths and made the connection for the Jātaka. At the conclusion of the declaration of the Truths, the monk who supported his mother was established in the fruit of stream-entry. At that time, the king was Ānanda, the evil man was Devadatta, the elephant trainer was Sāriputta, the mother elephant was Mahāmāyā, and the elephant who supported his mother was none other than myself.

Mātuposakajātakavaṇṇanā paṭhamā.

The Commentary on the Mātuposaka Jātaka, the First.

[456] 2. Juṇhajātakavaṇṇanā

[456] 2. The Commentary on the Juṇha Jātaka

Suṇohi mayhaṃ vacanaṃ janindāti idaṃ satthā jetavane viharanto ānandattherena laddhavare ārabbha kathesi. Paṭhamabodhiyañhi vīsati vassāni bhagavato anibaddhupaṭṭhākā ahesuṃ. Ekadā thero nāgasamālo, ekadā nāgito, ekadā upavāṇo, ekadā sunakkhatto, ekadā cundo, ekadā nando, ekadā sāgato, ekadā meghiyo bhagavantaṃ upaṭṭhahi. Athekadivasaṃ bhagavā bhikkhū āmantesi ‘‘bhikkhave, idānimhi mahallako, ekacce bhikkhū ‘iminā maggena gacchāmā’ti vutte aññena gacchanti, ekacce mayhaṃ pattacīvaraṃ bhūmiyaṃ nikkhipanti, nibaddhupaṭṭhākaṃ me ekaṃ bhikkhuṃ jānāthā’’ti. ‘‘Bhante, ahaṃ upaṭṭhahissāmi, ahaṃ upaṭṭhahissāmī’’ti sirasi añjaliṃ katvā uṭṭhite sāriputtattherādayo ‘‘tumhākaṃ patthanā matthakaṃ pattā, ala’’nti paṭikkhipi. Tato bhikkhū ānandattheraṃ ‘‘tvaṃ āvuso, upaṭṭhākaṭṭhānaṃ yācāhī’’ti āhaṃsu. Thero ‘‘sace me bhante, bhagavā attanā laddhacīvaraṃ na dassati, piṇḍapātaṃ na dassati, ekagandhakuṭiyaṃ vasituṃ na dassati, maṃ gahetvā nimantanaṃ na gamissati, sace pana bhagavā mayā gahitaṃ nimantanaṃ gamissati, sace ahaṃ tiroraṭṭhā tirojanapadā bhagavantaṃ daṭṭhuṃ āgataṃ parisaṃ āgatakkhaṇeyeva dassetuṃ labhissāmi, yadā me kaṅkhā uppajjati, tasmiṃ khaṇeyeva bhagavantaṃ upasaṅkamituṃ labhissāmi, sace yaṃ bhagavā mama parammukhā dhammaṃ katheti, taṃ āgantvā mayhaṃ kathessati, evāhaṃ [Pg.97] bhagavantaṃ upaṭṭhahissāmī’’ti ime cattāro paṭikkhepe catasso ca āyācanāti aṭṭha vare yāci, bhagavāpissa adāsi.

“Listen to my words, O lord of men”—this the Teacher spoke while dwelling at Jetavana, concerning the boons obtained by the Venerable Ānanda. For twenty years after his first enlightenment, the Blessed One had no regular attendant. At one time the elder Nāgasamāla, at another Nāgita, at another Upavāṇa, at another Sunakkhatta, at another Cunda, at another Nanda, at another Sāgata, and at another Meghiya attended the Blessed One. Then one day, the Blessed One addressed the monks: “Monks, I am now old. When I say, ‘Let us go by this path,’ some monks go by another. Some place my bowl and robe on the ground. You should find me one monk to be a regular attendant.” “Venerable sir, I will attend you! I will attend you!”—so saying, the elder Sāriputta and others rose, with hands clasped in reverence above their heads. But he declined them, saying, “Your aspirations have reached their peak; enough.” Then the monks said to the Venerable Ānanda: “Friend, you should request the position of attendant.” The elder replied: “Venerable sir, if the Blessed One will not give me robes that he himself has received, nor almsfood, nor allow me to dwell in the same fragrant hut, nor take me along to an invitation; but if the Blessed One will go to an invitation that I have accepted; if I may immediately present to him any assembly of people who come from other kingdoms and districts to see him; if I may approach the Blessed One whenever a doubt arises in me; and if the Blessed One will repeat to me any teaching he gives in my absence—then I will attend upon the Blessed One.” Thus, he requested these eight boons—four rejections and four requests—and the Blessed One granted them to him.

So tato paṭṭhāya pañcavīsati vassāni nibaddhupaṭṭhāko ahosi. So pañcasu ṭhānesu etadagge ṭhapanaṃ patvā āgamasampadā, adhigamasampadā, pubbahetusampadā, attatthaparipucchāsampadā, titthavāsasampadā, yonisomanasikārasampadā, buddhūpanissayasampadāti imāhi sattahi sampadāhi samannāgato buddhassa santike aṭṭhavaradāyajjaṃ labhitvā buddhasāsane paññāto gaganamajjhe cando viya pākaṭo ahosi. Athekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, tathāgato ānandattheraṃ varadānena santappesī’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepāhaṃ ānandaṃ varena santappesiṃ, pubbepāhaṃ yaṃ yaṃ esa yāci, taṃ taṃ adāsiṃyevā’’ti vatvā atītaṃ āhari.

From that time on, he served continuously as an attendant for twenty-five years. He attained the foremost position in five respects and was endowed with seven accomplishments: accomplishment in scripture, accomplishment in attainment, accomplishment through past causes, accomplishment in asking questions for his own welfare, accomplishment in dwelling among sectarians, accomplishment in wise attention, and accomplishment in having the Buddha as his support. Having received the inheritance of the eight boons in the presence of the Buddha, he became renowned in the Buddha’s dispensation, as prominent as the moon in the midst of the sky. One day, the monks started a discussion in the Dhamma hall: “Friends, the Tathāgata pleased the Venerable Ānanda by granting him boons.” The Teacher arrived and asked, “Monks, for what discussion are you now sitting together?” When they told him, he replied, “Not only now, monks, but in the past as well I pleased Ānanda with a boon. Whatever he asked for, I always granted it.” Then he related a past incident.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto tassa putto juṇhakumāro nāma hutvā takkasilāyaṃ sippaṃ uggahetvā ācariyassa anuyogaṃ datvā rattibhāge andhakāre ācariyassa gharā nikkhamitvā attano nivāsaṭṭhānaṃ vegena gacchanto aññataraṃ brāhmaṇaṃ bhikkhaṃ caritvā attano nivāsaṭṭhānaṃ gacchantaṃ apassanto bāhunā paharitvā tassa bhattapātiṃ bhindiṃ, brāhmaṇo patitvā viravi. Kumāro kāruññena nivattitvā taṃ hatthe gahetvā uṭṭhāpesi. Brāhmaṇo ‘‘tayā, tāta, mama bhikkhābhājanaṃ bhinnaṃ, bhattamūlaṃ me dehī’’ti āha. Kumāro ‘‘brāhmaṇa, na dānāhaṃ tava bhattamūlaṃ dātuṃ sakkomi, ahaṃ kho pana kāsikarañño putto juṇhakumāro nāma, mayi rajje patiṭṭhite āgantvā maṃ dhanaṃ yāceyyāsī’’ti vatvā niṭṭhitasippo ācariyaṃ vanditvā bārāṇasiṃ gantvā pitu sippaṃ dassesi. Pitā ‘‘jīvantena me putto diṭṭho, rājabhūtampi naṃ passissāmī’’ti rajje abhisiñci. So juṇharājā nāma hutvā dhammena rajjaṃ kāresi. Brāhmaṇo taṃ pavattiṃ sutvā ‘‘idāni mama bhattamūlaṃ āharissāmī’’ti bārāṇasiṃ gantvā rājānaṃ alaṅkatanagaraṃ padakkhiṇaṃ karontameva disvā ekasmiṃ unnatappadese ṭhito hatthaṃ pasāretvā jayāpesi. Atha naṃ rājā anoloketvāva atikkami. Brāhmaṇo tena adiṭṭhabhāvaṃ ñatvā kathaṃ samuṭṭhāpento paṭhamaṃ gāthamāha –

In the past, when Brahmadatta was ruling in Benares, the Bodhisatta was his son, named Prince Juṇha. Having learned the arts in Takkasilā and, taking leave of his teacher, he left the teacher’s house at night in the darkness. Hurrying back to his own dwelling, he did not see a certain brahmin who was going about for alms and returning to his own dwelling. Striking him with his arm, he broke the brahmin’s food bowl. The brahmin fell down and cried out. Moved by compassion, the prince turned back, took him by the hand, and helped him up. The brahmin said, “Dear boy, you have broken my alms bowl; give me the price of my meal.” The prince replied, “Brahmin, I cannot give you the price of your meal now. But I am Prince Juṇha, the son of the king of Kāsi. When I am established on the throne, come to me and ask for wealth.” Having said this, and having completed his training, he paid respects to his teacher and went to Benares, where he showed his skills to his father. His father thought, “I have seen my son alive; I shall also see him as king,” and had him consecrated on the throne. He became known as King Juṇha and ruled righteously. The brahmin, hearing of this, thought, “Now I shall get the price of my meal,” and went to Benares. Seeing the king making a ceremonial procession around the adorned city, he stood on an elevated spot, stretched out his hand, and hailed him with cries of victory. But the king passed by without even looking at him. Realizing he had not been seen, the brahmin, initiating a conversation, spoke the first verse:

13.

13.

‘‘Suṇohi [Pg.98] mayhaṃ vacanaṃ janinda, atthena juṇhamhi idhānupatto;

Na brāhmaṇe addhike tiṭṭhamāne, gantabbamāhu dvipadinda seṭṭhā’’ti.

“Listen to my words, O lord of men; I have come here to you, Juṇha, for a purpose. O lord of bipeds, the best of men say one should not depart when a brahmin traveler is standing by.”

Tattha juṇhamhīti mahārāja, tayi juṇhamhi ahaṃ ekena atthena idhānuppatto, na nikkāraṇā idhāgatomhīti dīpeti. Addhiketi addhānaṃ āgate. Gantabbanti taṃ addhikaṃ addhānamāgataṃ yācamānaṃ brāhmaṇaṃ anoloketvāva gantabbanti paṇḍitā na āhu na kathentīti.

Herein, ‘to you, Juṇha’ means, O great king, ‘I have come here to you, Juṇha, for a certain purpose, not without cause,’ so it indicates. ‘Traveler’ means ‘one who has come on a journey.’ ‘Should not depart’ means that the wise do not say or declare that one should depart without even looking at that traveler, the brahmin who has come on a journey and is making a request.

Rājā tassa vacanaṃ sutvā hatthiṃ vajiraṅkusena niggahetvā dutiyaṃ gāthamāha –

Upon hearing his words, the king restrained the elephant with an adamantine goad and spoke the second verse:

14.

14.

‘‘Suṇomi tiṭṭhāmi vadehi brahme, yenāsi atthena idhānupatto;

Kaṃ vā tvamatthaṃ mayi patthayāno, idhāgamo brahme tadiṅgha brūhī’’ti.

“I listen, I stand—speak, O brahmin, for what purpose you have come here. What favor do you desire from me, having come here, O brahmin? Pray, tell me that.”

Tattha iṅghāti codanatthe nipāto.

Herein, ‘pray’ is a particle in the sense of urging.

Tato paraṃ brāhmaṇassa ca rañño ca vacanapaṭivacanavasena sesagāthā kathitā –

Thereafter, by way of an exchange of words between the brahmin and the king, the remaining verses were spoken:

15.

15.

‘‘Dadāhi me gāmavarāni pañca, dāsīsataṃ satta gavaṃsatāni;

Parosahassañca suvaṇṇanikkhe, bhariyā ca me sādisī dve dadāhi.

“Give me five excellent villages, a hundred female slaves, seven hundred head of cattle, and over a thousand gold coins; and give me two wives of similar birth.”

16.

16.

‘‘Tapo nu te brāhmaṇa bhiṃsarūpo, mantā nu te brāhmaṇa cittarūpā;

Yakkhā nu te assavā santi keci, atthaṃ vā me abhijānāsi kattaṃ.

“Is your asceticism, O brahmin, of a fearsome kind? Or are your mantras, O brahmin, of a wondrous kind? Do you have any obedient yakkhas? Or do you know of some service to be performed for me?”

17.

17.

‘‘Na [Pg.99] me tapo atthi na cāpi mantā, yakkhāpi me assavā natthi keci;

Atthampi te nābhijānāmi kattaṃ, pubbe ca kho saṅgatimattamāsi.

“I have no asceticism, nor any mantras. Nor are there any obedient yakkhas for me. Nor do I know of any service to be performed for you. But indeed, it was merely a meeting in the past.”

18.

18.

‘‘Paṭhamaṃ idaṃ dassanaṃ jānato me, na tābhijānāmi ito puratthā;

Akkhāhi me pucchito etamatthaṃ, kadā kuhiṃ vā ahu saṅgamo no.

“For me, who knows you not, this is the first sight of you; I do not recognize you from before this. Being asked, explain this matter to me: when or where was our meeting?”

19.

19.

‘‘Gandhārarājassa puramhi ramme, avasimhase takkasīlāyaṃ deva;

Tatthandhakāramhi timīsikāyaṃ, aṃsena aṃsaṃ samaghaṭṭayimha.

“In the lovely city of the Gandhāra king, in Takkasilā, we dwelt, O king. There, in the thick darkness of the night, we struck shoulder against shoulder.”

20.

20.

‘‘Te tattha ṭhatvāna ubho janinda, sārāṇiyaṃ vītisārayimha tattha;

Sāyeva no saṅgatimattamāsi, tato na pacchā na pure ahosi.

“We both stood there, O lord of men, and exchanged friendly greetings. That alone was our meeting; there was none after that, nor before.”

21.

21.

‘‘Yadā kadāci manujesu brahme, samāgamo sappurisena hoti;

Na paṇḍitā saṅgatisanthavāni, pubbe kataṃ vāpi vināsayanti.

“Whenever, O brahmin, among humans, a meeting with a good person occurs, the wise do not let perish the friendship and intimacy, nor what was done before.”

22.

22.

‘‘Bālāva kho saṅgatisanthavāni, pubbe kataṃ vāpi vināsayanti;

Bahumpi bālesu kataṃ vinassati, tathā hi bālā akataññurūpā.

“Fools indeed destroy friendships and intimacies, and also what was done before. Even much done for fools is wasted, for fools are by nature ungrateful.”

23.

23.

‘‘Dhīrā ca kho saṅgatisanthavāni, pubbe kataṃ vāpi na nāsayanti;

Appampi dhīresu kataṃ na nassati, tathā hi dhīrā sukataññurūpā.

“But the wise indeed do not destroy friendships and intimacies, nor what was done before. Even a little done for the wise is not lost, for the wise are by nature grateful.”

24.

24.

‘‘Dadāmi [Pg.100] te gāmavarāni pañca, dāsīsataṃ satta gavaṃsatāni;

Parosahassañca suvaṇṇanikkhe, bhariyā ca te sādisī dve dadāmi.

“I give you five excellent villages, a hundred female slaves, seven hundred cows, and more than a thousand gold coins; and I give you two wives similar to me.”

25.

25.

‘‘Evaṃ sataṃ hoti samecca rāja, nakkhattarājāriva tārakānaṃ;

Āpūratī kāsipatī tathāhaṃ, tayāpi me saṅgamo ajja laddho’’ti.

“Thus it is for good people, O king, having met, like the king of stars among the stars. O lord of Kasi, so am I filled full; and today a meeting with you has been gained by me.”

Tattha sādisīti rūpavaṇṇajātikulapadesena mayā sādisī ekasadisā dve mahāyasā bhariyā ca me dehīti attho. Bhiṃsarūpoti kiṃ nu te brāhmaṇa balavarūpasīlācāraguṇasaṅkhātaṃ tapokammaṃ atthīti pucchati. Mantā nu teti udāhu vicitrarūpā sabbatthasādhakā mantā te atthi. Assavāti vacanakārakā icchiticchitadāyakā yakkhā vā te keci santi. Kattanti kataṃ, udāhu tayā kataṃ kiñci mama atthaṃ abhijānāsīti pucchati. Saṅgatimattanti samāgamamattaṃ tayā saddhiṃ pubbe mama āsīti vadati. Jānato meti jānantassa mama idaṃ paṭhamaṃ tava dassanaṃ. Na tābhijānāmīti na taṃ abhijānāmi. Timīsikāyanti bahalatimirāyaṃ rattiyaṃ. Te tattha ṭhatvānāti te mayaṃ tasmiṃ aṃsena aṃsaṃ ghaṭṭitaṭṭhāne ṭhatvā vītisārayimha tatthāti tasmiṃyeva ṭhāne saritabbayuttakaṃ kathaṃ vītisārayimha, ahaṃ ‘‘bhikkhābhājanaṃ me tayā bhinnaṃ, bhattamūlaṃ me dehī’’ti avacaṃ, tvaṃ ‘‘idānāhaṃ tava bhattamūlaṃ dātuṃ na sakkomi, ahaṃ kho pana kāsikarañño putto juṇhakumāro nāma, mayi rajje patiṭṭhite āgantvā maṃ dhanaṃ yāceyyāsī’’ti avacāti imaṃ sāraṇīyakathaṃ karimhāti āha. Sāyeva no saṅgatimattamāsīti deva, amhākaṃ sāyeva aññamaññaṃ saṅgatimattamāsi, ekamuhuttikamahosīti dīpeti. Tatoti tato pana taṃmuhuttikamittadhammato pacchā vā pure vā kadāci amhākaṃ saṅgati nāma na bhūtapubbā.

Here, ‘sādisī’ means ‘similar to me’ in terms of beauty, complexion, birth, and lineage, meaning ‘give me two great wives similar to me, of the same kind.’ ‘Bhiṃsarūpo’ asks, ‘O brahmin, do you possess any ascetic practice characterized by strength, excellent form, virtue, conduct, and good qualities?’ ‘Mantā nu te’ inquires, ‘Or do you possess mantras that are varied and effective in all situations?’ ‘Assavā’ questions, ‘Are there any yakkhas for you who are obedient, who grant whatever is desired?’ ‘Kattaṃ’ asks, ‘Has something been done, or do you recognize any benefit for me that you have done?’ ‘Saṅgatimattaṃ’ states, ‘There was merely a meeting with you in the past.’ ‘Jānato me’ means, ‘For me who knows, this is my first sight of you.’ ‘Na tābhijānāmi’ declares, ‘I do not recognize you.’ ‘Timīsikāyaṃ’ refers to ‘a night of thick darkness.’ ‘Te tattha ṭhatvāna’ explains, ‘We stood there in that place where we brushed shoulder to shoulder.’ ‘Vītisārayimha tattha’ indicates, ‘We spent time discussing matters worth remembering in that very spot.’ For example, I said, ‘You broke my alms bowl, give me the price of the meal.’ You replied, ‘I cannot give you the price of the meal now. I am Prince Juṇhakumāra, son of the king of Kāsi. Once I am established on the throne, come to me and ask for wealth.’ Thus, he says, ‘we had this memorable conversation.’ ‘Sāyeva no saṅgatimattamāsi’ clarifies, ‘O king, that was merely our brief encounter with each other, lasting only a moment,’ so it indicates. ‘Tato’ concludes, ‘After that momentary friendship, never before or after have we ever met.’

Na paṇḍitāti brāhmaṇa paṇḍitā nāma taṃmuhuttikaṃ saṅgatiṃ vā cirakālasanthavāni vā yaṃ kiñci pubbe kataguṇaṃ vā na nāsenti. Bahumpīti bahukampi[Pg.101]. Akataññurūpāti yasmā bālā akataññusabhāvā, tasmā tesu bahumpi kataṃ nassatīti attho. Sukataññurūpāti suṭṭhu kataññusabhāvā. Etthāpi tatthāpi tathā hīti hi-kāro kāraṇattho. Dadāmi teti brāhmaṇena yācitayācitaṃ dadanto evamāha. Evaṃ satanti brāhmaṇo rañño anumodanaṃ karonto vadati, sataṃ sappurisānaṃ ekavārampi samecca saṅgati nāma evaṃ hoti. Nakkhattarājārivāti ettha ra-kāro nipātamattaṃ. Tārakānanti tārakagaṇamajjhe. Kāsipatīti rājānamālapati. Idaṃ vuttaṃ hoti – ‘‘deva, kāsiraṭṭhādhipati yathā cando tārakānaṃ majjhe ṭhito tārakagaṇaparivuto pāṭipadato paṭṭhāya yāva puṇṇamā āpūrati, tathā ahampi ajja tayā dinnehi gāmavarādīhi āpūrāmī’’ti. Tayāpi meti mayā pubbe tayā saddhiṃ laddhopi saṅgamo aladdhova, ajja pana mama manorathassa nipphannattā mayā tayā saha saṅgamo laddho nāmāti nipphannaṃ me tayā saddhiṃ mittaphalanti vadati. Bodhisatto tassa mahantaṃ yasaṃ adāsi.

By ‘Na paṇḍitā’ it means, O brahmin, that the wise do not destroy momentary companionship, or long-standing friendships, or any good deed done in the past. ‘Bahumpi’ means ‘even much.’ ‘Akataññurūpā’ means that since fools are ungrateful by nature, therefore much done for them is lost. ‘Sukataññurūpā’ means ‘of a truly grateful nature.’ In both verses, in ‘tathā hi’, the particle ‘hi’ has the meaning of cause. ‘Dadāmi te’ means that giving what was asked for by the brahmin, he spoke thus. ‘Evaṃ sataṃ’ means the brahmin, expressing his appreciation to the king, says: ‘Even a single meeting with good people, having met, is truly like this.’ In ‘Nakkhattarājāriva’, the particle ‘ra’ is merely for emphasis. ‘Tārakānaṃ’ means ‘amidst the host of stars.’ ‘Kāsipatī’ is an address to the king. This is what is meant: ‘O king, just as the moon, the king of stars, standing amidst the stars, surrounded by the host of stars, waxes from the first day until the full moon, so too today, I am filled by the villages and other gifts you have given me.’ ‘Tayāpi me’ means that although I had previously met you, it was as if I had not; but today, because my heart’s desire has been fulfilled, I have truly gained a meeting with you—thus he says that the fruit of friendship with you has been achieved for me. The Bodhisatta granted him great renown.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva, pubbepāhaṃ ānandaṃ varena santappesiṃ yevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā brāhmaṇo ānando ahosi, rājā pana ahameva ahosi’’nti.

Having delivered this discourse, the Teacher said, ‘Not only now, monks, but in former times also I gratified Ānanda with a boon.’ Then he connected the Jātaka: ‘At that time Ānanda was the brahmin, and I myself was the king.’

Juṇhajātakavaṇṇanā dutiyā.

The Commentary on the Juṇha Jātaka, the Second.

[457] 3. Dhammadevaputtajātakavaṇṇanā

[457] 3. Commentary on the Dhammadevaputta Jātaka

Yasokaro puññakarohamasmīti idaṃ satthā jetavane viharanto devadattassa pathavipavesanaṃ ārabbha kathesi. Tadā hi bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, devadatto tathāgatena saddhiṃ paṭivirujjhitvā pathaviṃ paviṭṭho’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na idānevesa, bhikkhave, mama jinacakke pahāraṃ datvā pathaviṃ paviṭṭho, pubbepi dhammacakke [Pg.102] pahāraṃ datvā pathaviṃ pavisitvā avīciparāyaṇo jātoyevā’’ti vatvā atītaṃ āhari.

The Teacher, while dwelling at Jetavana, spoke this, beginning with ‘I am a maker of renown, a maker of merit,’ regarding Devadatta's entering the earth. At that time, the monks in the Dhamma hall raised a discussion: ‘Friends, Devadatta, having opposed the Tathāgata, has entered the earth.’ The Teacher arrived and asked, ‘Monks, for what discussion are you gathered here now?’ When they said, ‘For this one,’ he said, ‘Not only now, monks, has he struck against my wheel of conquest and entered the earth; even in the past, having struck against the wheel of Dhamma, he entered the earth and was destined for Avīci.’ Having said this, he related a story of the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto kāmāvacaradevaloke dhammo nāma devaputto hutvā nibbatti, devadatto adhammo nāma. Tesu dhammo dibbālaṅkārapaṭimaṇḍito dibbarathavaramabhiruyha accharāgaṇaparivuto manussesu sāyamāsaṃ bhuñjitvā attano attano gharadvāre sukhakathāya nisinnesu puṇṇamuposathadivase gāmanigamajanapadarājadhānīsu ākāse ṭhatvā ‘‘pāṇātipātādīhi dasahi akusalakammapathehi viramitvā mātupaṭṭhānadhammaṃ pitupaṭṭhānadhammaṃ tividhasucaritadhammañca pūretha, evaṃ saggaparāyaṇā hutvā mahantaṃ yasaṃ anubhavissathā’’ti manusse dasa kusalakammapathe samādapento jambudīpaṃ padakkhiṇaṃ karoti. Adhammo pana devaputto ‘‘pāṇaṃ hanathā’’tiādinā nayena dasa akusalakammapathe samādapento jambudīpaṃ vāmaṃ karoti. Atha tesaṃ ākāse rathā sammukhā ahesuṃ. Atha nesaṃ parisā ‘‘tumhe kassa, tumhe kassā’’ti pucchitvā ‘‘mayaṃ dhammassa, mayaṃ adhammassā’’ti vatvā maggā okkamitvā dvidhā jātā. Dhammopi adhammaṃ āmantetvā ‘‘samma, tvaṃ adhammo, ahaṃ dhammo, maggo mayhaṃ anucchaviko, tava rathaṃ okkāmetvā mayhaṃ maggaṃ dehī’’ti paṭhamaṃ gāthamāha –

In the past, when Brahmadatta was ruling in Benares, the Bodhisatta was reborn as a deva-son named Dhamma in the sense-sphere heavens, while Devadatta was reborn as one named Adhamma. Among them, Dhamma, adorned with divine ornaments and riding a splendid celestial chariot, surrounded by a throng of celestial nymphs, would appear among humans. On the full-moon Uposatha day, when people had eaten their evening meal and were seated at their doorsteps engaged in pleasant conversation, he would stand in the sky above villages, towns, districts, and royal capitals, exhorting them: “Refrain from the ten unwholesome courses of action, such as the destruction of life. Fulfill the duties of attending to your mother and father, and the threefold good conduct. Thus, being destined for heaven, you will experience great renown.” In this way, he would circumambulate Jambudīpa to the right, encouraging people in the ten wholesome courses of action. The deva-son Adhamma, however, would circumambulate Jambudīpa to the left, urging people to adopt the ten unwholesome courses of action, saying, “Destroy living beings,” and so forth. Then their chariots met face to face in the sky. Their retinues asked one another, “To whom do you belong?” and replying, “We belong to Dhamma,” or “We belong to Adhamma,” they moved off the path and divided into two groups. Dhamma then addressed Adhamma, saying, “Friend, you are Adhamma, and I am Dhamma. The path is proper for me. Move your chariot aside and give me the way.” First, he spoke this verse:

26.

26.

‘‘Yasokaro puññakarohamasmi, sadātthuto samaṇabrāhmaṇānaṃ;

Maggāraho devamanussapūjito, dhammo ahaṃ dehi adhamma magga’’nti.

“I am a maker of renown, a maker of merit, always praised by recluses and brahmins. Worthy of the way, honored by devas and humans, I am Dhamma; give way, Adhamma.”

Tattha yasokaroti ahaṃ devamanussānaṃ yasadāyako. Dutiyapadepi eseva nayo. Sadātthutoti sadā thuto niccapasattho. Tato parā –

Here, ‘maker of renown’ means I am the giver of renown to devas and humans. The same applies to the second phrase. ‘Always praised’ means always lauded, constantly extolled. Then, the next verse:

27.

27.

‘‘Adhammayānaṃ daḷhamāruhitvā, asantasanto balavāhamasmi;

Sa kissa hetumhi tavajja dajjaṃ, maggaṃ ahaṃ dhamma adinnapubbaṃ.

“Having firmly mounted the chariot of unrighteousness, I am strong and fearless. For what reason should I give you the way today, Dhamma, a way I have never given before?”

28.

28.

‘‘Dhammo [Pg.103] have pāturahosi pubbe, pacchā adhammo udapādi loke;

Jeṭṭho ca seṭṭho ca sanantano ca, uyyāhi jeṭṭhassa kaniṭṭha maggā.

"Dhamma, indeed, arose first; later Adhamma arose in the world. I am the eldest, the best, and the most ancient. Therefore, younger one, give way to the eldest!"

29.

29.

‘‘Na yācanāya napi pātirūpā, na arahatā tehaṃ dadeyyaṃ maggaṃ;

Yuddhañca no hotu ubhinnamajja, yuddhamhi yo jessati tassa maggo.

"Not by begging nor by fitting words, nor by worthiness would I give you the way. Let there be a battle between us today. To him who conquers in battle belongs the way."

30.

30.

‘‘Sabbā disā anuvisaṭohamasmi, mahabbalo amitayaso atulyo;

Guṇehi sabbehi upetarūpo, dhammo adhamma tvaṃ kathaṃ vijessasi.

"I have spread throughout all directions; I am of great power, boundless renown, and incomparable. Endowed with all virtues, how will you, Adhamma, conquer Dhamma?"

31.

31.

‘‘Lohena ve haññati jātarūpaṃ, na jātarūpena hananti lohaṃ;

Sace adhammo hañchati dhammamajja, ayo suvaṇṇaṃ viya dassaneyyaṃ.

"Gold is indeed struck by iron, but iron is not struck by gold. If Adhamma were to strike Dhamma today, it would be as if iron were as beautiful as gold."

32.

32.

‘‘Sace tuvaṃ yuddhabalo adhamma, na tuyha vuḍḍhā ca garū ca atthi;

Maggañca te dammi piyāppiyena, vācāduruttānipi te khamāmī’’ti. –

"If you, Adhamma, are strong in battle, and you have no elders or revered ones, I will give you the way, whether it be agreeable or not, and I will endure your harsh words."

Imā cha gāthā tesaññeva vacanapaṭivacanavasena kathitā.

These six verses were spoken by them in the manner of an exchange of words.

Tattha sa kissa hetumhi tavajja dajjanti somhi ahaṃ adhammo adhammayānaṃ rathaṃ āruḷho abhīto balavā. Kiṃkāraṇā ajja bho dhamma, kassaci adinnapubbaṃ maggaṃ tuyhaṃ dammīti. Pubbeti paṭhamakappikakāle imasmiṃ loke dasakusalakammapathadhammo ca pubbe pāturahosi, pacchā adhammo. Jeṭṭho cāti pure nibbattabhāvena ahaṃ jeṭṭho ca seṭṭho ca porāṇako ca, tvaṃ pana kaniṭṭho, tasmā maggā uyyāhīti vadati. Napi [Pg.104] pātirūpāti ahañhi te neva yācanāya na patirūpavacanena maggārahatāya maggaṃ dadeyyaṃ. Anuvisaṭoti ahaṃ catasso disā catasso anudisāti sabbā disā attano guṇena patthaṭo paññāto pākaṭo. Lohenāti ayamuṭṭhikena. Hañchatīti hanissati. Tuvaṃ yuddhabalo adhammāti sace tvaṃ yuddhabalosi adhamma. Vuḍḍhā ca garū cāti yadi tuyhaṃ ‘‘ime vuḍḍhā, ime garū paṇḍitā’’ti evaṃ natthi. Piyāppiyenāti piyenāpi appiyenāpi dadanto piyena viya te maggaṃ dadāmīti attho.

Herein, 'For what reason should I give you the way today?': I am Adhamma, riding the chariot of unrighteousness, fearless and powerful. 'For what reason today, O Dhamma, should I give you a way never given before?' 'Formerly' (pubbe): In the time of the first aeon, the Dhamma of the ten wholesome courses of action appeared first in this world, and Adhamma came later. 'Eldest' (jeṭṭho ca): Because I arose first, I am the eldest, the best, and the ancient one. You, however, are the younger. Therefore, he says, 'Step aside from the way!' 'Nor by fitting words' (napi pātirūpā): I would not give you the way, neither by begging, nor by fitting words, nor by worthiness for the way. 'Spread throughout' (anuvisaṭo): I am spread, known, and manifest throughout all directions—the four cardinal directions and the four intermediate directions—by my own virtues. 'By iron' (lohena): By an iron hammer. 'Will strike' (hañchati) means: will strike (hanissati). 'You, Adhamma, strong in battle' (tuvaṃ yuddhabalo adhamma) means: if you are strong in battle, Adhamma. 'And elders and revered ones' (vuḍḍhā ca garū ca): If for you there is no such thought as 'These are elders, these are revered and wise.' 'With agreeable or disagreeable' (piyāppiyena): Giving whether with what is agreeable or disagreeable, the meaning is 'I give you the way as if it were agreeable'.

Bodhisattena pana imāya gāthāya kathitakkhaṇeyeva adhammo rathe ṭhātuṃ asakkonto avaṃsiro pathaviyaṃ patitvā pathaviyā vivare dinne gantvā avīcimhiyeva nibbatti. Etamatthaṃ viditvā bhagavā abhisambuddho hutvā sesagāthā abhāsi –

But at the very moment the Bodhisatta spoke this verse, Adhamma, unable to remain standing in the chariot, fell headfirst to the ground. An opening appeared in the earth, and he descended and was reborn in Avīci hell. Understanding this matter, the Blessed One, having become fully enlightened, then spoke the remaining verses:

33.

33.

‘‘Idañca sutvā vacanaṃ adhammo, avaṃsiro patito uddhapādo;

Yuddhatthiko ce na labhāmi yuddhaṃ, ettāvatā hoti hato adhammo.

"Having heard these words, Adhamma fell headfirst, with feet upwards. 'If I, seeking battle, do not obtain battle, by that alone is Adhamma slain.'"

34.

34.

‘‘Khantībalo yuddhabalaṃ vijetvā, hantvā adhammaṃ nihanitva bhūmyā;

Pāyāsi vitto abhiruyha sandanaṃ, maggeneva atibalo saccanikkamo.

"He whose strength is patience, having conquered the strength of battle, having slain Adhamma and struck him down to the earth, delighted, mounted his chariot and went forth along the way, exceedingly powerful and steadfast in truth."

35.

35.

‘‘Mātā pitā samaṇabrāhmaṇā ca, asammānitā yassa sake agāre;

Idheva nikkhippa sarīradehaṃ, kāyassa bhedā nirayaṃ vajanti te;

Yathā adhammo patito avaṃsiro.

"Those in whose own home mother, father, recluses, and brahmins are not honored—they, having laid aside the body here, go to hell at the breakup of the body, just as Adhamma fell headfirst."

36.

36.

‘‘Mātā pitā samaṇabrāhmaṇā ca, susammānitā yassa sake agāre;

Idheva nikkhippa sarīradehaṃ, kāyassa bhedā sugatiṃ vajanti te;

Yathāpi dhammo abhiruyha sandana’’nti.

"Those in whose own home mother, father, recluses, and brahmins are well honored—they, having laid aside the body here, go to a happy destination at the breakup of the body, just as Dhamma mounted his chariot."

Tattha [Pg.105] yuddhatthiko ceti ayaṃ tassa vilāpo, so kirevaṃ vilapantoyeva patitvā pathaviṃ paviṭṭho. Ettāvatāti bhikkhave, yāvatā pathaviṃ paviṭṭho, tāvatā adhammo hato nāma hoti. Khantībaloti bhikkhave, evaṃ adhammo pathaviṃ paviṭṭho adhivāsanakhantībalo taṃ yuddhabalaṃ vijetvā vadhitvā bhūmiyaṃ nihanitvā pātetvā vittajātatāya vitto attano rathaṃ āruyha maggeneva saccanikkamo tathaparakkamo dhammadevaputto pāyāsi. Asammānitāti asakkatā. Sarīradehanti imasmiṃyeva loke sarīrasaṅkhātaṃ dehaṃ nikkhipitvā. Nirayaṃ vajantīti yassa pāpapuggalassa ete sakkārārahā gehe asakkatā, tathārūpā yathā adhammo patito avaṃsiro, evaṃ avaṃsirā nirayaṃ vajantīti attho. Sugatiṃ vajantīti yassa panete sakkatā, tādisā paṇḍitā yathāpi dhammo sandanaṃ abhiruyha devalokaṃ gato, evaṃ sugatiṃ vajantīti.

Herein, 'If I, seeking battle' (yuddhatthiko ce): This is his lament. It is said he fell and entered the earth while lamenting thus. 'By that alone' (ettāvatā): Monks, inasmuch as he entered the earth, to that extent Adhamma is said to be slain. 'He whose strength is patience' (khantībalo): Monks, when Adhamma thus entered the earth, the Dhamma-devaputta, whose strength is enduring patience, having conquered that battle-strength, having slain, struck down, and felled him to the earth, being delighted because of the arising of joy, mounted his own chariot and went forth along the way, steadfast in truth, with such exertion. 'Not honored' (asammānitā): Not respected. 'The body-form' (sarīradehaṃ): Having laid aside the form called 'body' in this very world. 'They go to hell' (nirayaṃ vajanti): This means that the wicked person in whose home these who are worthy of honor are not respected, such a one goes to hell headfirst, just as Adhamma fell headfirst. 'They go to a good destination' (sugatiṃ vajanti): This means that the wise one in whose home these are respected, such a person goes to a good destination, just as Dhamma, having mounted his chariot, went to the deva world.

Satthā evaṃ dhammaṃ desetvā ‘‘na, bhikkhave, idāneva, pubbepi devadatto mayā saddhiṃ paṭivirujjhitvā pathaviṃ paviṭṭho’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā adhammo devaputto devadatto ahosi, parisāpissa devadattaparisā, dhammo pana ahameva, parisā buddhaparisāyevā’’ti.

Having taught the Dhamma thus, the Teacher said, "Not only now, monks, but in the past too, Devadatta opposed me and entered the earth." Then he identified the Birth Story: "At that time, the deva-son Adhamma was Devadatta; his retinue was Devadatta's retinue. But Dhamma was I myself, and the retinue was the Buddha's retinue."

Dhammadevaputtajātakavaṇṇanā tatiyā.

The Commentary on the Jātaka of the Deva-son Dhamma, the Third.

[458] 4. Udayajātakavaṇṇanā

[458] 4. The Commentary on the Udaya Jātaka.

Ekā nisinnāti idaṃ satthā jetavane viharanto ekaṃ ukkaṇṭhitabhikkhuṃ ārabbha kathesi. Vatthu kusajātake (jā. 2.20.1 ādayo) āvi bhavissati. Satthā pana taṃ bhikkhuṃ ‘‘saccaṃ kira tvaṃ ukkaṇṭhitosī’’ti pucchitvā ‘‘saccaṃ, bhante’’ti vutte ‘‘bhikkhu kasmā kilesavasena evarūpe niyyānikasāsane pabbajitvā ukkaṇṭhitosi? Porāṇakapaṇḍitā samiddhe dvādasayojanike surundhananagare rajjaṃ kārentā devaccharapaṭibhāgāya itthiyā saddhiṃ satta vassasatāni ekagabbhe vasantāpi indriyāni bhinditvā lobhavasena na olokesu’’nti vatvā atītaṃ āhari.

The Teacher, while dwelling in Jetavana, spoke this, beginning with 'Alone she sits,' concerning a certain disaffected monk. The story will become clear in the Kusajātaka (Jā. 2.20.1, etc.). The Teacher, however, having asked that monk, "Is it true that you are disaffected?" and when he said, "It is true, venerable sir," the Teacher said: "Monk, why, having gone forth in such a liberating Dispensation, are you disaffected due to the influence of defilements? Wise men of old, while ruling in the prosperous city of Surundhana, twelve yojanas in extent, even while living for seven hundred years in a single chamber with a woman resembling a celestial nymph, subdued their senses and did not look upon her out of greed." Having said this, he related the story of the past.

Atīte [Pg.106] kāsiraṭṭhe surundhananagare kāsirājā rajjaṃ kāresi, tassa neva putto, na dhītā ahosi. So attano deviyo ‘‘putte patthethā’’ti āha. Aggamahesīpi rañño vacanaṃ sampaṭicchitvā tathā akāsi. Tadā bodhisatto brahmalokā cavitvā tasseva rañño aggamahesiyā kucchimhi nibbatti. Athassa mahājanassa hadayaṃ vaḍḍhetvā jātabhāvena ‘‘udayabhaddo’’ti nāmaṃ kariṃsu. Kumārassa padasā caraṇakāle aññopi satto brahmalokā cavitvā tasseva rañño aññatarāya deviyā kucchimhi kumārikā hutvā nibbatti, tassāpi ‘‘udayabhaddā’’ti nāmaṃ kariṃsu. Kumāro vayappatto sabbasippanipphattiṃ pāpuṇi, jātabrahmacārī pana ahosi, supinantenapi methunadhammaṃ na jānāti, na tassa kilesesu cittaṃ allīyi. Rājā puttaṃ rajje abhisiñcitukāmo ‘‘kumārassa idāni rajjasukhasevanakālo, nāṭakāpissa paccupaṭṭhāpessāmī’’ti sāsanaṃ pesesi. Bodhisatto ‘‘na mayhaṃ rajjenattho, kilesesu me cittaṃ na allīyatī’’ti paṭikkhipitvā punappunaṃ vuccamāno rattajambunadamayaṃ itthirūpaṃ kāretvā ‘‘evarūpaṃ itthiṃ labhamāno rajjaṃ sampaṭicchissāmī’’ti mātāpitūnaṃ pesesi. Te taṃ suvaṇṇarūpakaṃ sakalajambudīpaṃ parihārāpetvā tathārūpaṃ itthiṃ alabhantā udayabhaddaṃ alaṅkāretvā tassa santike ṭhapesuṃ. Sā taṃ suvaṇṇarūpakaṃ abhibhavitvā aṭṭhāsi. Atha nesaṃ anicchamānānaññeva vemātikaṃ bhaginiṃ udayabhaddakumāriṃ aggamahesiṃ katvā bodhisattaṃ rajje abhisiñciṃsu. Te pana dvepi brahmacariyavāsameva vasiṃsu.

In the past, in the kingdom of Kasi, in the city of Surundhana, the king of Kasi reigned. He had neither a son nor a daughter. He told his queens, "Pray for a son." The chief queen, accepting the king's words, did so. At that time, the Bodhisatta, having passed away from the Brahma world, was reborn in the womb of that very king's chief queen. Then, delighting the hearts of the people at his birth, they named him "Udayabhadda." When the prince was at the age of walking, another being also passed away from the Brahma world and was reborn in the womb of another queen of that same king, becoming a princess. They named her too "Udayabhadda." The prince, having come of age, attained proficiency in all the arts, but he was celibate by nature. Even in a dream, he did not know sexual intercourse, nor did his mind cling to defilements. The king, wishing to consecrate his son to the throne, sent a message, saying, "Now is the time for the prince to enjoy the pleasures of kingship; I shall have theatrical performers presented to him." The Bodhisatta refused, saying, "I have no need for the kingdom; my mind does not cling to defilements." But being repeatedly urged, he had a female figure made of red gold and sent it to his parents, saying: "If I can obtain a woman like this, I will accept the kingship." They had that golden image carried all around Jambudipa, but not finding such a woman, they adorned Udayabhadda and placed her near it. She surpassed the golden image as she stood there. Then, though they themselves were unwilling, they made their half-sister, princess Udayabhadda, the chief queen and consecrated the Bodhisatta as king. However, both of them continued to live a life of celibacy.

Aparabhāge mātāpitūnaṃ accayena bodhisatto rajjaṃ kāresi. Ubho ekagabbhe vasamānāpi lobhavasena indriyāni bhinditvā aññamaññaṃ na olokesuṃ, apica kho pana ‘‘yo amhesu paṭhamataraṃ kālaṃ karoti, so nibbattaṭṭhānato āgantvā ‘asukaṭṭhāne nibbattosmī’ti ārocetū’’ti saṅgaramakaṃsu. Atha kho bodhisatto abhisekato sattavassasataccayena kālamakāsi. Añño rājā nāhosi, udayabhaddāyayeva āṇā pavatti. Amaccā rajjaṃ anusāsiṃsu. Bodhisattopi cutikkhaṇe tāvatiṃsabhavane sakkattaṃ patvā yasamahantatāya sattāhaṃ anussarituṃ nāsakkhi. Iti so manussagaṇanāya sattavassasataccayena āvajjetvā ‘‘udayabhaddaṃ rājadhītaraṃ dhanena vīmaṃsitvā sīhanādaṃ nadāpetvā dhammaṃ desetvā saṅgaraṃ mocetvā āgamissāmī’’ti cintesi. Tadā [Pg.107] kira manussānaṃ dasavassasahassāyukakālo hoti. Rājadhītāpi taṃ divasaṃ rattibhāge pihitesu dvāresu ṭhapitaārakkhe sattabhūmikapāsādavaratale alaṅkatasirigabbhe ekikāva niccalā attano sīlaṃ āvajjamānā nisīdi. Atha sakko suvaṇṇamāsakapūraṃ ekaṃ suvaṇṇapātiṃ ādāya āgantvā sayanagabbheyeva pātubhavitvā ekamantaṃ ṭhito tāya saddhiṃ sallapanto paṭhamaṃ gāthamāha –

Later, after the passing of his parents, the Bodhisatta ruled the kingdom. Though they lived in the same chamber, they did not break their sense-restraint out of greed and look at one another. Instead, they made a pact: "Whoever among us dies first, let them return from their place of rebirth and announce, 'I have been reborn in such-and-such a place.'" Then, the Bodhisatta passed away seven hundred years after his coronation. There was no other king; only Udayabhaddā's command was followed. The ministers governed the kingdom. At the moment of his passing, the Bodhisatta attained the state of Sakka in the Tāvatiṃsa heaven. Due to his immense glory, he was unable to recollect for seven days. Thus, after seven hundred years in human reckoning, he reflected: "I will test Queen Udayabhaddā with wealth, cause her to utter a lion's roar, teach her the Dhamma, release her from the pact, and then return." At that time, it is said, the lifespan of humans was ten thousand years. That very day, during the night, with the doors bolted and guards posted, the princess sat alone and motionless in the adorned, splendid chamber on the excellent floor of the seven-storied palace, reflecting on her own virtue. Then Sakka, taking a golden bowl filled with golden māsaka coins, appeared right there in her bedchamber. Standing to one side, he conversed with her and spoke the first verse:

37.

37.

‘‘Ekā nisinnā suci saññatūrū, pāsādamāruyha aninditaṅgī;

Yācāmi taṃ kinnaranettacakkhu, imekarattiṃ ubhayo vasemā’’ti.

"Alone you sit, pure, with well-composed thighs, having ascended the palace, flawless of limb; I beg of you, O one with eyes like a kinnara's, let us both dwell together for this one night."

Tattha sucīti sucivatthanivatthā. Saññatūrūti suṭṭhu ṭhapitaūrū, iriyāpathaṃ saṇṭhapetvā sucivatthā ekikāva nisinnāsīti vuttaṃ hoti. Aninditaṅgīti pādantato yāva kesaggā aninditasarīrā paramasobhaggappattasarīrā. Kinnaranettacakkhūti tīhi maṇḍalehi pañcahi ca pasādehi upasobhitattā kinnarānaṃ nettasadisehi cakkhūhi samannāgate. Imekarattinti imaṃ ekarattaṃ ajja imasmiṃ alaṅkatasayanagabbhe ekato vaseyyāmāti yācati.

There, 'sucī' means clothed in clean garments. 'Saññatūrū' means with well-placed thighs; it is said that having composed her posture, she sat alone in clean garments. 'Aninditaṅgī' means from the soles of the feet to the tips of the hair, her body is flawless, a body that has attained supreme beauty. 'Kinnaranettacakkhu' means 'O one endowed with eyes like those of a kinnara,' because they are adorned with three circles and five kinds of clarity. 'Imekarattinti' means he begs, 'May we dwell together this one night—today, in this adorned bedchamber.'

Tato rājadhītā dve gāthā abhāsi –

Then the princess spoke two verses:

38.

38.

‘‘Okiṇṇantaraparikhaṃ, daḷhamaṭṭālakoṭṭhakaṃ;

Rakkhitaṃ khaggahatthehi, duppavesamidaṃ puraṃ.

"Filled with inner moats, with strong towers and gatehouses; guarded by swordsmen, this city is difficult to enter."

39.

39.

‘‘Daharassa yuvino cāpi, āgamo ca na vijjati;

Atha kena nu vaṇṇena, saṅgamaṃ icchase mayā’’ti.

"For a youth, even one in his prime, there is no access; for what reason, then, do you desire union with me?"

Tattha okiṇṇantaraparikhanti idaṃ dvādasayojanikaṃ surundhanapuraṃ antarantarā udakaparikhānaṃ kaddamaparikhānaṃ sukkhaparikhānaṃ okiṇṇattā okiṇṇantaraparikhaṃ. Daḷhamaṭṭālakoṭṭhakanti thiratarehi aṭṭālakehi dvārakoṭṭhakehi ca samannāgataṃ. Khaggahatthehīti āvudhahatthehi dasahi yodhasahassehi rakkhitaṃ. Duppavesamidaṃ puranti idaṃ sakalapurampi tassa anto māpitaṃ mayhaṃ nivāsapurampi ubhayaṃ kassaci pavisituṃ na sakkā. Āgamo cāti idha imāya [Pg.108] velāya taruṇassa vā yobbanappattassa vā thāmasampannayodhassa vā aññassa vā mahantampi paṇṇākāraṃ gahetvā āgacchantassa āgamo nāma natthi. Saṅgamanti atha tvaṃ kena kāraṇena imāya velāya mayā saha samāgamaṃ icchasīti.

There, 'okiṇṇantaraparikhaṃ' means this city of Surundhana, twelve yojanas in extent, is 'filled with inner moats' because it is filled with alternating water moats, mud moats, and dry moats. 'Daḷhamaṭṭālakoṭṭhakaṃ' means endowed with very firm towers and gatehouses. 'Khaggahatthehi' means guarded by ten thousand soldiers with weapons in their hands. 'Duppavesamidaṃ puraṃ' means both this entire city and my own residence built within it are impossible for anyone to enter. 'Āgamo cāti' means that at this time, there is no such thing as arrival for anyone coming, whether a youth, a man in his prime, a strong warrior, or any other, even bearing a large tribute. 'Saṅgamanti' means 'for what reason, then, do you wish for union with me at this time?'

Atha sakko catutthaṃ gāthamāha –

Then Sakka spoke the fourth verse:

40.

40.

‘‘Yakkhohamasmi kalyāṇi, āgatosmi tavantike;

Tvaṃ maṃ nandaya bhaddante, puṇṇakaṃsaṃ dadāmi te’’ti.

"I am a yakkha, O fair one, and I have come to your presence; delight me, O blessed one, and I will give you a full bowl."

Tassattho – kalyāṇi, sundaradassane ahameko devaputto devatānubhāvena idhāgato, tvaṃ ajja maṃ nandaya tosehi, ahaṃ te imaṃ suvaṇṇamāsakapuṇṇaṃ suvaṇṇapātiṃ dadāmīti.

The meaning is: O fair one, lovely to behold, I am a devaputta who has come here through divine power. Today, delight me, please me, and I will give you this golden bowl filled with golden māsaka coins.

Taṃ sutvā rājadhītā pañcamaṃ gāthamāha –

Hearing that, the princess spoke the fifth verse:

41.

41.

‘‘Devaṃva yakkhaṃ atha vā manussaṃ, na patthaye udayamaticca aññaṃ;

Gaccheva tvaṃ yakkha mahānubhāva, mā cassu gantvā punarāvajitthā’’ti.

"Whether a god, a yakkha, or a human, I desire no other, transgressing Udaya; go, O mighty yakkha, and having gone, do not return here again."

Tassattho – ahaṃ devarāja, devaṃ vā yakkhaṃ vā udayaṃ atikkamitvā aññaṃ na patthemi, so tvaṃ gaccheva, mā idha aṭṭhāsi, na me tayā ābhatena paṇṇākārena attho, gantvā ca mā imaṃ ṭhānaṃ punarāvajitthāti.

The meaning is: O king of gods, I do not desire another, whether god or yakkha, transgressing Udaya. Therefore, you must go, do not stay here. I have no need of the gift you have brought. And having gone, do not return to this place again.

So tassā sīhanādaṃ sutvā aṭṭhatvā gatasadiso hutvā tattheva antarahito aṭṭhāsi. So punadivase tāya velāyameva suvaṇṇamāsakapūraṃ rajatapātiṃ ādāya tāya saddhiṃ sallapanto chaṭṭhaṃ gāthamāha –

Hearing her lion's roar, he became as one who has departed, and vanishing on the spot, he remained there. The next day, at that very time, he took a silver bowl filled with golden māsaka coins and, conversing with her, spoke the sixth verse:

42.

42.

‘‘Yā sā rati uttamā kāmabhoginaṃ, yaṃhetu sattā visamaṃ caranti;

Mā taṃ ratiṃ jīyi tuvaṃ sucimhite, dadāmi te rūpiyaṃ kaṃsapūra’’nti.

"That which is the highest delight for those who enjoy sensual pleasures, for which reason beings act wrongly—do not be deprived of that delight, O you of the beautiful smile. I will give you a bowl full of silver."

Tassattho [Pg.109] – bhadde, rājadhīte yā esā kāmabhogisattānaṃ ratīsu methunakāmarati nāma uttamā rati, yassā ratiyā kāraṇā sattā kāyaduccaritādivisamaṃ caranti, taṃ ratiṃ tvaṃ bhadde, sucimhite manāpahasite mā jīyi, ahampi āgacchanto na tucchahattho āgato, hiyyo suvaṇṇamāsakapūraṃ suvaṇṇapātiṃ āhariṃ, ajja rūpiyapātiṃ, imaṃ te ahaṃ rūpiyapātiṃ suvaṇṇapūraṃ dadāmīti.

The meaning is this: 'O good lady, princess, that highest delight among beings who enjoy sensual pleasures, which is called sexual pleasure, on account of which beings engage in misconduct such as bodily misdeeds—do not, O good lady with your beautiful smile and charming laughter, lose that delight. I too have not come empty-handed. Yesterday I brought a golden bowl filled with gold coins; today, a silver bowl. This silver bowl, filled with gold, I give to you.'

Rājadhītā cintesi ‘‘ayaṃ kathāsallāpaṃ labhanto punappunaṃ āgamissati, na dāni tena saddhiṃ kathessāmī’’ti. Sā kiñci na kathesi.

The princess thought, "If he obtains an opportunity to converse, he will come again and again. I will not speak with him from now on." She said nothing.

Sakko tassā akathitabhāvaṃ ñatvā tattheva antarahito hutvā punadivase tāyameva velāya lohapātiṃ kahāpaṇapūraṃ ādāya ‘‘bhadde, tvaṃ maṃ kāmaratiyā santappehi, imaṃ te kahāpaṇapūraṃ lohapātiṃ dassāmī’’ti āha. Taṃ disvā rājadhītā sattamaṃ gāthamāha –

Sakka, knowing her silence, vanished on the spot. The next day, at the same time, he brought an iron bowl filled with kahāpaṇas and said, "Good lady, gratify me with sensual pleasure, and I will give you this iron bowl filled with kahāpaṇas." Seeing this, the princess spoke the seventh verse:

43.

43.

‘‘Nāriṃ naro nijjhapayaṃ dhanena, ukkaṃsatī yattha karoti chandaṃ;

Vipaccanīko tava devadhammo, paccakkhato thokatarena esī’’ti.

"A man persuades a woman with wealth, exalting her for whom he feels desire. Your divine nature is contrary, for you come openly with an ever smaller offering."

Tassattho – bho purisa, tvaṃ jaḷo. Naro hi nāma nāriṃ kilesaratikāraṇā dhanena nijjhāpento saññāpento yattha nāriyā chandaṃ karoti, taṃ ukkaṃsati vaṇṇetvā thometvā bahutarena dhanena palobheti, tuyhaṃ paneso devasabhāvo vipaccanīko, tvañhi mayā paccakkhato thokatarena esi, paṭhamadivase suvaṇṇapūraṃ suvaṇṇapātiṃ āharitvā, dutiyadivase suvaṇṇapūraṃ rūpiyapātiṃ, tatiyadivase kahāpaṇapūraṃ lohapātiṃ āharasīti.

The meaning is: 'O man, you are foolish. Indeed, a man, for the sake of the pleasure of defilements, persuading and convincing a woman with wealth, exalts the one for whom he feels desire, describing, praising, and enticing her with much wealth. But this divine nature of yours is contrary, for you come before my very eyes with less and less: on the first day bringing a gold bowl filled with gold, on the second day a silver bowl filled with gold, and on the third day an iron bowl filled with kahāpaṇas.'

Taṃ sutvā sakko ‘‘bhadde rājakumāri, ahaṃ chekavāṇijo na niratthakena atthaṃ nāsemi, sace tvaṃ āyunā vā vaṇṇena vā vaḍḍheyyāsi, ahaṃ te paṇṇākāraṃ vaḍḍhetvā āhareyyaṃ, tvaṃ pana parihāyaseva, tenāhampi dhanaṃ parihāpemī’’ti vatvā tisso gāthā abhāsi –

Hearing this, Sakka said, "Good princess, I am a skilled merchant. I do not destroy my capital for nothing. If you were to increase in lifespan or beauty, I would increase the gift I bring you. But you are only declining, so I too diminish the wealth." Then he spoke three verses:

44.

44.

‘‘Āyu [Pg.110] ca vaṇṇo ca manussaloke, nihīyati manujānaṃ sugatte;

Teneva vaṇṇena dhanampi tuyhaṃ, nihīyati jiṇṇatarāsi ajja.

"Lifespan and beauty in the human world decline for mortals, O fair one. For that very reason, your wealth too declines; you are older today."

45.

45.

‘‘Evaṃ me pekkhamānassa, rājaputti yasassini;

Hāyateva tava vaṇṇo, ahorattānamaccaye.

"Thus, as I watch, O glorious princess, your beauty indeed fades with the passing of days and nights."

46.

46.

‘‘Imināva tvaṃ vayasā, rājaputti sumedhase;

Brahmacariyaṃ careyyāsi, bhiyyo vaṇṇavatī siyā’’ti.

"With this very age, O wise princess, you should practice the holy life; you would become even more beautiful."

Tattha nihīyatīti parissāvane āsittaudakaṃ viya parihāyati. Manussalokasmiñhi sattā jīvitena vaṇṇena cakkhupasādādīhi ca dine dine parihāyanteva. Jiṇṇatarāsīti mama paṭhamaṃ āgatadivase pavattañhi te āyu hiyyo divasaṃ na pāpuṇi, kuṭhāriyā chinnaṃ viya tattheva nirujjhi, hiyyo pavattampi ajjadivasaṃ na pāpuṇi, hiyyova kuṭhāriyā chinnaṃ viya nirujjhi, tasmā ajja jiṇṇatarāsi jātā. Evaṃ meti tiṭṭhatu hiyyo ca parahiyyo ca, ajjeva pana mayhaṃ evaṃ pekkhamānasseva hāyateva tava vaṇṇo. Ahorattānamaccayeti ito paṭṭhāya rattindivesu vītivattesu ahorattānaṃ accayena apaṇṇattikabhāvameva gamissasīti dasseti. Imināvāti tasmā bhadde, sace tvaṃ iminā vayeneva imasmiṃ suvaṇṇavaṇṇe sarīre rajāya avilutteyeva seṭṭhacariyaṃ careyyāsi, pabbajitvā samaṇadhammaṃ kareyyāsi. Bhiyyo vaṇṇavatī siyāti atirekataravaṇṇā bhaveyyāsīti.

Therein, 'it declines' means it dwindles away just like water poured into a strainer. Indeed, beings in the human world decline day by day in life, beauty, and the clarity of the eye and other faculties. 'You are older' means that the lifespan that was present on the day I first arrived did not reach yesterday; like something cut by an axe, it ceased right there. And the lifespan that was present yesterday did not reach today; it ceased just yesterday, like something cut by an axe. Therefore, today you have become older. 'Thus, as I watch' means, let yesterday and the day before be; but even today, as I observe, your beauty indeed fades away. 'With the passing of days and nights' indicates that from this point on, as nights and days pass by, with the passing of days and nights, you will only move toward a state of non-designation. 'With this very age' means, therefore, good lady, if you, with this very age, while still in this golden-hued body, not yet defiled by dust, were to live the highest life, if you were to go forth and practice the ascetic's way, 'you would become even more beautiful' means you would possess an even more excellent beauty.

Tato rājadhītā itaraṃ gāthamāha –

Then the princess spoke another verse:

47.

47.

‘‘Devā na jīranti yathā manussā, gattesu tesaṃ valiyo na honti;

Pucchāmi taṃ yakkha mahānubhāva, kathaṃ nu devāna sarīradeho’’ti.

"Devas do not age as humans do; wrinkles do not appear on their bodies. I ask you, O yakkha of great power, how indeed is the physical body of the devas?"

Tattha [Pg.111] sarīradehoti sarīrasaṅkhāto deho, devānaṃ sarīraṃ kathaṃ na jīrati, idaṃ ahaṃ taṃ pucchāmīti vadati.

Therein, 'physical body' (sarīradeho) means the body designated as such. She says, 'How does the body of the devas not age? This I ask you.'

Athassā kathento sakko itaraṃ gāthamāha –

Then Sakka, explaining to her, spoke another verse:

48.

48.

‘‘Devā na jīranti yathā manussā, gattesu tesaṃ valiyo na honti;

Suve suve bhiyyatarova tesaṃ, dibbo ca vaṇṇo vipulā ca bhogā’’ti.

"Devas do not age as humans do; wrinkles do not appear on their bodies. Day by day their divine beauty and vast enjoyments become ever greater."

Tattha yathā manussāti yathā manussā jīrantā rūpena vaṇṇena bhogena cakkhupasādādīhi ca jīranti, na evaṃ devā. Tesañhi gattesu valiyopi na santi, maṭṭhakañcanapaṭṭamiva sarīraṃ hoti. Suve suveti divase divase. Bhiyyatarovāti atirekatarova tesaṃ dibbo ca vaṇṇo vipulā ca bhogā honti, manussesu hi rūpaparihāni cirajātabhāvassa sakkhi, devesu atirekarūpasampatti ca atirekaparivārasampatti ca. Evaṃ aparihānadhammo nāmesa devaloko. Tasmā tvaṃ jaraṃ appatvāva nikkhamitvā pabbaja, evaṃ parihāniyasabhāvā manussalokā cavitvā aparihāniyasabhāvaṃ evarūpaṃ devalokaṃ gamissasīti.

Herein, 'as humans' means that just as humans, in aging, decline in form, beauty, enjoyments, and the clarity of the eye and other faculties, so it is not with the devas. For on their bodies there are no wrinkles; their bodies are like a polished gold plate. 'Day by day' means daily. 'Ever greater' means their divine beauty and vast enjoyments become even more excellent. Among humans, the decline in appearance is a witness to the state of having been born long ago; among the devas, there is an abundance of beauty and an abundance of retinue. Thus, the deva-world is said to be of a nature without decline. Therefore, before reaching old age, you should go forth and renounce. In this way, having passed away from the human world, which is subject to decline, you will reach such a deva-world, which has a nature free from decline.

Sā devalokassa vaṇṇaṃ sutvā tassa gamanamaggaṃ pucchantī itaraṃ gāthamāha –

Having heard the description of the deva-world, she, asking about the path to go there, spoke another verse:

49.

49.

‘‘Kiṃsūdha bhītā janatā anekā, maggo ca nekāyatanaṃ pavutto;

Pucchāmi taṃ yakkha mahānubhāva, katthaṭṭhito paralokaṃ na bhāye’’ti.

"Why indeed are the many people here afraid, and a path of many origins proclaimed? I ask you, O yakkha of great power, standing where would one not fear the next world?"

Tattha kiṃsūdha bhītāti devarāja, ayaṃ khattiyādibhedā anekā janatā kiṃbhītā kassa bhayena parihāniyasabhāvā manussalokā devalokaṃ na gacchatīti pucchati. Maggoti devalokagāmimaggo. Idha pana ‘‘ki’’nti āharitvā ‘‘ko’’ti pucchā kātabbā. Ayañhettha attho ‘‘anekatitthāyatanavasena paṇḍitehi pavutto devalokamaggo ko kataro’’ti vutto. Katthaṭṭhitoti paralokaṃ gacchanto katarasmiṃ magge ṭhito na bhāyatīti.

Herein, 'Why indeed are the many people here afraid?' means she asks, 'O king of devas, this diverse multitude of people, such as nobles and others—afraid of what, through what fear, do they, being of a declining nature, not go from the human world to the deva-world?' 'Path' means the path leading to the deva-world. Here, however, taking 'what' (kiṃ), the question should be understood as 'which' (ko). This is the meaning here: 'Which is the path to the deva-world proclaimed by the wise according to various sectarian tenets?' 'Standing where?' means, while journeying to the next world, standing on which path would one not be afraid?

Athassā [Pg.112] kathento sakko itaraṃ gāthamāha –

Then Sakka, explaining to her, spoke another verse:

50.

50.

‘‘Vācaṃ manañca paṇidhāya sammā, kāyena pāpāni akubbamāno;

Bahunnapānaṃ gharamāvasanto, saddho mudū saṃvibhāgī vadaññū;

Saṅgāhako sakhilo saṇhavāco, etthaṭṭhito paralokaṃ na bhāye’’ti.

"Having rightly directed speech and mind, not doing evil deeds with the body; dwelling in a house with abundant food and drink, faithful, gentle, one who shares, and is liberal; one who is inclusive, friendly, and of gentle speech—standing thus, one would not fear the next world."

Tassattho – bhadde, udaye vācaṃ manañca sammā ṭhapetvā kāyena pāpāni akaronto ime dasa kusalakammapathe samādāya vattanto bahuannapāne pahūtadeyyadhamme ghare vasanto ‘‘dānassa vipāko atthī’’ti saddhāya samannāgato muducitto dānasaṃvibhāgatāya saṃvibhāgī pabbajitā bhikkhāya caramānā vadanti nāma, tesaṃ paccayadānena tassa vādassa jānanato vadaññū catūhi saṅgahavatthūhi saṅgahatāya saṅgāhako piyavāditāya sakhilo maṭṭhavacanatāya saṇhavāco ettha ettake guṇarāsimhi ṭhito paralokaṃ gacchanto na bhāyatīti.

The meaning is: Good lady, O Udayā, having rightly established speech and mind, not doing evil deeds with the body, thus undertaking and observing these ten wholesome courses of action; dwelling in a house with abundant food and drink and plentiful things fit to be given; endowed with faith that 'there is a result of giving'; gentle-hearted; 'one who shares' (saṃvibhāgī) because of a disposition to share gifts; 'liberal' (vadaññū) because one knows the teaching of the renunciants who wander for alms and speak, by means of giving them requisites; 'one who is inclusive' (saṅgāhako) because of inclusiveness through the four bases of sympathy; 'friendly' (sakhilo) because of pleasant speech; 'of gentle speech' (saṇhavāco) because of polished words—one who stands here amidst such a mass of virtues does not fear when going to the next world.

Tato rājadhītā taṃ tassa vacanaṃ sutvā thutiṃ karontī itaraṃ gāthamāha –

Then the princess, having heard his speech and praising him, spoke another verse:

51.

51.

‘‘Anusāsasi maṃ yakkha, yathā mātā yathā pitā;

Uḷāravaṇṇa pucchāmi, ko nu tvamasi subrahā’’ti.

You advise me, O spirit, as a mother, as a father. O radiant one, I ask you, who are you, O sublime one?

Tassattho – yathā mātāpitaro puttake anusāsanti, tathā maṃ anusāsasi. Uḷāravaṇṇa sobhaggappattarūpadāraka ko nu asi tvaṃ evaṃ accuggatasarīroti.

The meaning is this: Just as parents instruct their children, so you instruct me. O radiant one, O youth who has attained a beautiful form, who are you, with such an exceedingly lofty body?

Tato bodhisatto itaraṃ gāthamāha –

Then the Bodhisatta spoke another verse:

52.

52.

‘‘Udayohamasmi kalyāṇi, saṅgarattā idhāgato;

Āmanta kho taṃ gacchāmi, muttosmi tava saṅgarā’’ti.

I am Udaya, O fair one, come here on account of a promise. Now I take my leave of you; I am freed from your promise.

Tassattho [Pg.113] – kalyāṇadassane ahaṃ purimabhave tava sāmiko udayo nāma tāvatiṃsabhavane sakko hutvā nibbatto, idhāgacchanto na kilesavasenāgato, taṃ vīmaṃsitvā pana saṅgaraṃ mocessāmīti saṅgarattā pubbe saṅgarassa katattā āgatosmi, idāni taṃ āmantetvā gacchāmi, muttosmi tava saṅgarāti.

The meaning is this: O one of beautiful appearance, in a former existence I was your husband named Udaya, reborn as Sakka in the Tāvatiṃsa heaven. In coming here, I have not come under the power of defilements; but thinking, 'Having investigated you, I will release the promise,' I have come on account of that promise, because a promise was made previously. Now, taking leave of you, I go; I am released from your promise.

Rājadhītā assasitvā ‘‘sāmi, tvaṃ udayabhaddarājā’’ti assudhārā pavattayamānā ‘‘ahaṃ tumhehi vinā vasituṃ na sakkomi, yathā tumhākaṃ santike vasāmi, tathā maṃ anusāsathā’’ti vatvā itaraṃ gāthaṃ abhāsi –

The king's daughter sighed and said, "Lord, you are King Udayabhadda," while shedding a stream of tears. "I cannot live without you. Instruct me so that I may live in your presence," she said, and then spoke another verse:

53.

53.

‘‘Sace kho tvaṃ udayosi, saṅgarattā idhāgato;

Anusāsa maṃ rājaputta, yathāssa puna saṅgamo’’ti.

If you are indeed Udaya, come here on account of a promise, advise me, O prince, so that there may be another union.

Atha naṃ anusāsanto mahāsatto catasso gāthā abhāsi –

Then the Great Being, instructing her, spoke four verses:

54.

54.

‘‘Atipatati vayo khaṇo tatheva, ṭhānaṃ natthi dhuvaṃ cavanti sattā;

Parijīyati addhuvaṃ sarīraṃ, udaye mā pamāda carassu dhammaṃ.

Youth passes swiftly, and the moment likewise; there is no lasting state, beings pass away. The impermanent body decays. O Udayā, be not heedless; practice the Dhamma.

55.

55.

‘‘Kasiṇā pathavī dhanassa pūrā, ekasseva siyā anaññadheyyā;

Taṃ cāpi jahati avītarāgo, udaye mā pamāda carassu dhammaṃ.

Though the entire earth were full of wealth, belonging to one alone and not to be shared with another, even that one abandons, not being free from passion. O Udayā, be not heedless; practice the Dhamma.

56.

56.

‘‘Mātā ca pitā ca bhātaro ca, bhariyā yāpi dhanena hoti kītā;

Te cāpi jahanti aññamaññaṃ, udaye mā pamāda carassu dhammaṃ.

Mother and father and brothers, and even a wife who has been bought with wealth; they too abandon one another. O Udayā, be not heedless; practice the Dhamma.

57.

57.

‘‘Kāyo [Pg.114] parabhojananti ñatvā, saṃsāre sugatiñca duggatiñca;

Ittaravāsoti jāniyāna, udaye mā pamāda carassu dhamma’’nti.

Knowing the body is food for others, and knowing that both happy and unhappy destinies in saṃsāra are but a temporary dwelling, O Udayā, be not heedless; practice the Dhamma.

Tattha atipatatīti ativiya patati, sīghaṃ atikkamati. Vayoti paṭhamavayāditividhopi vayo. Khaṇo tathevāti uppādaṭṭhitibhaṅgakkhaṇopi tatheva atipatati. Ubhayenapi bhinno imesaṃ sattānaṃ āyusaṅkhāro nāma sīghasotā nadī viya anivattanto sīghaṃ atikkamatīti dasseti. Ṭhānaṃ natthīti ‘‘uppannā saṅkhārā abhijjitvā tiṭṭhantū’’ti patthanāyapi tesaṃ ṭhānaṃ nāma natthi, dhuvaṃ ekaṃseneva buddhaṃ bhagavantaṃ ādiṃ katvā sabbepi sattā cavanti, ‘‘dhuvaṃ maraṇaṃ, addhuvaṃ jīvita’’nti evaṃ maraṇassatiṃ bhāvehīti dīpeti. Parijīyatīti idaṃ suvaṇṇavaṇṇampi sarīraṃ jīrateva, evaṃ jānāhi. Mā pamādanti tasmā tvaṃ udayabhadde mā pamādaṃ āpajji, appamattā hutvā dasakusalakammapathadhammaṃ carāhīti.

Herein, `atipatatīti` means it passes exceedingly, it passes swiftly. `Vayo` means the three stages of life, beginning with youth. `Khaṇo tathevāti` means the moment of arising, persistence, and cessation also passes swiftly in the same way. By both of these, it is shown that the life-formation of these beings, like a swift-flowing river, does not turn back but passes on quickly. `Ṭhānaṃ natthīti` means that even with the wish, 'May arisen formations remain without breaking,' there is no state for them to do so. Certainly, without a doubt, all beings, beginning with the Buddha, the Blessed One, pass away. Thus it shows one should develop mindfulness of death: 'Death is certain, life is uncertain.' `Parijīyatīti` means: know that this body, even if of golden hue, indeed decays. `Mā pamādanti` means: therefore, you, O Udayabhaddā, do not fall into heedlessness; being heedful, practice the Dhamma of the ten wholesome paths of action.

Kasiṇāti sakalā. Ekassevāti yadi ekasseva rañño, tasmiṃ ekasmiṃyeva anaññādhīnā assa. Taṃ cāpi jahati avītarāgoti taṇhāvasiko puggalo ettakenapi yasena atitto maraṇakāle avītarāgova taṃ vijahati. Evaṃ taṇhāya apūraṇīyabhāvaṃ jānāhīti dīpeti. Te cāpīti mātā puttaṃ, putto mātaraṃ, pitā puttaṃ, putto pitaraṃ, bhātā bhaginiṃ, bhaginī bhātaraṃ, bhariyā sāmikaṃ, sāmiko bhariyanti ete aññamaññaṃ jahanti, nānā honti. Evaṃ sattānaṃ nānābhāvavinābhāvaṃ jānāhīti dīpeti.

`Kasiṇā` means entire. `Ekasseva` means: if it belonged to one king alone, it would be his alone, not subject to another. `Taṃ cāpi jahati avītarāgo` means: a person under the sway of craving, unsatisfied even with so much glory, abandons it at the time of death, still not free from passion. Thus it shows: know the insatiable nature of craving. `Te cāpi` means: mother abandons son, son abandons mother; father abandons son, son abandons father; brother abandons sister, sister abandons brother; wife abandons husband, husband abandons wife—these abandon one another, they become separate. Thus it shows: know the state of being separate and parted from one another among beings.

Parabhojananti vividhānaṃ kākādīnaṃ parasattānaṃ bhojanaṃ. Ittaravāsoti yā esā imasmiṃ saṃsāre manussabhūtā suggati ca tiracchānabhūtā duggati ca, etaṃ ubhayampi ‘‘ittaravāso’’ti jānitvā mā pamādaṃ, carassu dhammaṃ. Imesaṃ sattānaṃ nānāṭhānato āgantvā ekasmiṃ ṭhāne samāgamo paritto, ime sattā appakasmiṃyeva kāle ekato vasanti, tasmā appamattā hohīti.

`Parabhojanaṃ` means food for other beings, such as various crows and so on. `Ittaravāso` means: knowing that both this happy destiny as a human and the unhappy destiny as an animal in this saṃsāra are a 'temporary dwelling,' do not be heedless; practice the Dhamma. The coming together in one place of these beings who have come from various places is brief; these beings dwell together for only a short time. Therefore, be heedful.

Evaṃ [Pg.115] mahāsatto tassā ovādamadāsi. Sāpi tassa dhammakathāya pasīditvā thutiṃ karontī osānagāthamāha –

Thus the Great Being gave her this advice. And she, pleased by his Dhamma talk and praising him, spoke the concluding verse:

58.

58.

‘‘Sādhu bhāsatiyaṃ yakkho, appaṃ maccāna jīvitaṃ;

Kasirañca parittañca, tañca dukkhena saṃyutaṃ;

Sāhaṃ ekā pabbajissāmi, hitvā kāsiṃ surundhana’’nti.

Well does this spirit speak: short is the life of mortals. It is difficult and brief, and it is conjoined with suffering. I shall go forth alone, having left Kāsi and Surundhana.

Tattha sādhūti ‘‘appaṃ maccāna jīvita’’nti bhāsamāno ayaṃ devarājā sādhu bhāsati. Kiṃkāraṇā? Idañhi kasirañca dukkhaṃ assādarahitaṃ, parittañca na bahukaṃ ittarakālaṃ. Sace hi kasirampi samānaṃ dīghakālaṃ pavatteyya, parittakampi samānaṃ sukhaṃ bhaveyya, idaṃ pana kasirañceva parittañca sakalena vaṭṭadukkhena saṃyutaṃ sannihitaṃ. Sāhanti sā ahaṃ. Surundhananti surundhananagarañca kāsiraṭṭhañca chaḍḍetvā ekikāva pabbajissāmīti āha.

Herein, `sādhu` means: this king of gods, in saying, 'short is the life of mortals,' speaks well. For what reason? Because this life is difficult, suffering, and devoid of delight; it is brief, not long, of short duration. If, being difficult, it were to last a long time, or, being brief, it were pleasant—but this is both difficult and brief, conjoined with the entire suffering of the round of existence, and ever-present. `Sāhaṃ` means 'I, that one.' `Surundhana` means she said: 'Having abandoned the city of Surundhana and the kingdom of Kāsi, I will go forth alone.'

Bodhisatto tassā ovādaṃ datvā sakaṭṭhānameva gato. Sāpi punadivase amacce rajjaṃ paṭicchāpetvā antonagareyeva ramaṇīye uyyāne isipabbajjaṃ pabbajitvā dhammaṃ caritvā āyupariyosāne tāvatiṃsabhavane bodhisattassa pādaparicārikā hutvā nibbatti.

The Bodhisatta, having given her advice, went to his own abode. On the next day, she had the ministers accept the kingdom and, in a delightful park within the city itself, she went forth into the ascetic life. Having practiced the Dhamma, at the end of her lifespan she was reborn in the Tāvatiṃsa heaven as a foot attendant of the Bodhisatta.

Satthā imaṃ dhammadesanaṃ āharitvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne ukkaṇṭhitabhikkhu sotāpattiphale patiṭṭhahi. Tadā rājadhītā rāhulamātā ahosi, sakko pana ahameva ahosinti.

The Teacher, having delivered this Dhamma discourse, proclaimed the Truths and connected the Jātaka. At the conclusion of the Truths, the discontented monk was established in the fruit of Stream-Entry. At that time, the king’s daughter was Rāhula’s mother, and Sakka was I myself.

Udayajātakavaṇṇanā catutthā.

The Commentary on the Udaya Jātaka, the Fourth.

[459] 5. Pānīyajātakavaṇṇanā

[459] 5. The Commentary on the Pānīya Jātaka

Mitto mittassāti idaṃ satthā jetavane viharanto kilesaniggahaṃ ārabbha kathesi. Ekasmiñhi samaye sāvatthivāsino pañcasatā gihisahāyakā tathāgatassa dhammadesanaṃ sutvā pabbajitvā upasampannā antokoṭisanthāre vasantā aḍḍharattasamaye kāmavitakkaṃ vitakkesuṃ. Sabbaṃ [Pg.116] heṭṭhā vuttanayeneva veditabbaṃ. Bhagavato āṇattiyā panāyasmatā ānandena bhikkhusaṅghe sannipātite satthā paññattāsane nisīditvā anodissakaṃ katvā ‘‘kāmavitakkaṃ vitakkayitthā’’ti avatvā sabbasaṅgāhikavaseneva ‘‘bhikkhave, kileso khuddako nāma natthi, bhikkhunā nāma uppannuppannā kilesā niggahetabbā, porāṇakapaṇḍitā anuppannepi buddhe kilese niggahetvā paccekabodhiñāṇaṃ pattā’’ti vatvā atītaṃ āhari.

The Teacher, while dwelling in Jetavana, spoke this discourse beginning with 'Mitto mittassa,' concerning the suppression of defilements. At one time, five hundred lay companions from Sāvatthī, having heard the Tathāgata's teaching, went forth, received the higher ordination, and while dwelling in the inner enclosure, at midnight they entertained thoughts of sensual desire. All this should be understood in the way stated previously. Then, by the Blessed One's command, when the community of monks had been assembled by the Venerable Ānanda, the Teacher, seated on the prepared seat, without directing it to anyone in particular and without saying, 'You entertained thoughts of sensual desire,' but in a manner inclusive of all, said: 'Monks, there is no such thing as a small defilement. A monk must restrain defilements as they arise. The wise ones of old, having restrained defilements even when no Buddha had arisen, attained the knowledge of a Paccekabuddha.' Having said this, he related a story of the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente kāsiraṭṭhe ekasmiṃ gāmake dve sahāyakā pānīyatumbāni ādāya khettaṃ gantvā ekamantaṃ ṭhapetvā khettaṃ koṭṭetvā pipāsitakāle āgantvā pānīyaṃ pivanti. Tesu eko pānīyatthāya āgantvā attano pānīyaṃ rakkhanto itarassa tumbato pivitvā sāyaṃ araññā nikkhamitvā nhāyitvā ṭhito ‘‘atthi nu kho me kāyadvārādīhi ajja kiñci pāpaṃ kata’’nti upadhārento thenetvā pānīyassa pivitabhāvaṃ disvā saṃvegappatto hutvā ‘‘ayaṃ taṇhā vaḍḍhamānā maṃ apāyesu khipissati, imaṃ kilesaṃ niggaṇhissāmī’’ti pānīyassa thenetvā pivitabhāvaṃ ārammaṇaṃ katvā vipassanaṃ vaḍḍhetvā paccekabodhiñāṇaṃ nibbattetvā paṭiladdhaguṇaṃ āvajjento aṭṭhāsi. Atha naṃ itaro nhāyitvā uṭṭhito ‘‘ehi, samma, gharaṃ gacchāmā’’ti āha. ‘‘Gaccha tvaṃ, mama gharena kiccaṃ natthi, paccekabuddhā nāma maya’’nti. ‘‘Paccekabuddhā nāma tumhādisā na hontī’’ti. ‘‘Atha kīdisā paccekabuddhā hontī’’ti? ‘‘Dvaṅgulakesā kāsāyavatthavasanā uttarahimavante nandamūlakapabbhāre vasantī’’ti. So sīsaṃ parāmasi, taṃ khaṇaññevassa gihiliṅgaṃ antaradhāyi, surattadupaṭṭaṃ nivatthameva, vijjulatāsadisaṃ kāyabandhanaṃ baddhameva, alattakapāṭalavaṇṇaṃ uttarāsaṅgacīvaraṃ ekaṃsaṃ katameva, meghavaṇṇaṃ paṃsukūlacīvaraṃ dakkhiṇaaṃsakūṭe ṭhapitameva, bhamaravaṇṇo mattikāpatto vāmaaṃsakūṭe laggitova ahosi. So ākāse ṭhatvā dhammaṃ desetvā uppatitvā nandamūlakapabbhāreyeva otari.

In the past, when Brahmadatta was reigning in Bārāṇasī, in the Kāsi country, in a certain village, two friends, taking water gourds, went to the field. They set them aside, tilled the field, and when thirsty, returned to drink the water. One of them, coming for water, while guarding his own water, drank from the other’s gourd. In the evening, having left the wilds, he bathed and stood reflecting, 'Have I done any evil today through the doors of the body and so forth?' Realizing he had stolen and drunk the water, he was struck with spiritual urgency. 'This craving, growing, will cast me into the lower realms. I will subdue this defilement.' Taking the act of stealing and drinking water as his object, he developed insight, gave rise to the knowledge of a Paccekabuddha, and stood reflecting on the qualities he had attained. Then the other, having bathed and risen, said, 'Come, friend, let us go home.' 'You go. I have no business with a home. I am what is known as a Paccekabuddha.' 'Paccekabuddhas are not like you.' 'Then what are Paccekabuddhas like?' 'They have hair two fingers’ breadth long, wear ochre robes, and dwell in the northern Himalayas, on the Nandamūlaka mountain slope.' He touched his head, and in that instant his lay characteristics vanished. A bright red lower garment was already worn, a belt like a flash of lightning was already fastened, an upper robe the color of red lac was already draped over one shoulder, a rag-robe the color of a cloud was already placed on his right shoulder, and an earthen bowl the color of a bee was already hanging from his left shoulder. Standing in the air, he taught the Dhamma, then soared up and descended right on the Nandamūlaka mountain slope.

Aparopi kāsigāmeyeva kuṭumbiko āpaṇe nisinno ekaṃ purisaṃ attano bhariyaṃ ādāya gacchantaṃ disvā taṃ uttamarūpadharaṃ itthiṃ indriyāni bhinditvā oloketvā puna cintesi ‘‘ayaṃ lobho vaḍḍhamāno maṃ [Pg.117] apāyesu khipissatī’’ti saṃviggamānaso vipassanaṃ vaḍḍhetvā paccekabodhiñāṇaṃ nibbattetvā ākāse ṭhito dhammaṃ desetvā nandamūlakapabbhārameva gato.

Another householder, also from a Kāsi village, was sitting in a shop when he saw a man going by with his own wife. Seeing that woman who possessed the finest beauty, he looked at her, breaking control of his senses, and then he thought, 'This greed, as it grows, will cast me into the lower realms.' With a mind stirred by spiritual urgency, he developed insight, brought forth the knowledge of a Paccekabuddha, stood in the sky, taught the Dhamma, and went right to the Nandamūlaka mountain slope.

Aparepi kāsigāmavāsinoyeva dve pitāputtā ekato maggaṃ paṭipajjiṃsu. Aṭavīmukhe pana corā uṭṭhitā honti. Te pitāputte labhitvā puttaṃ gahetvā ‘‘dhanaṃ āharitvā tava puttaṃ gaṇhā’’ti pitaraṃ vissajjenti, dve bhātaro labhitvā kaniṭṭhaṃ gahetvā jeṭṭhaṃ vissajjenti, ācariyantevāsike labhitvā ācariyaṃ gahetvā antevāsikaṃ vissajjenti, antevāsiko sippalobhena dhanaṃ āharitvā ācariyaṃ gaṇhitvā gacchati. Atha te pitāputtāpi tattha corānaṃ uṭṭhitabhāvaṃ ñatvā ‘‘tvaṃ maṃ ‘pitā’ti mā vada, ahampi taṃ ‘putto’ti na vakkhāmī’’ti katikaṃ katvā corehi gahitakāle ‘‘tumhe aññamaññaṃ kiṃ hothā’’ti puṭṭhā ‘‘na kiñci homā’’ti sampajānamusāvādaṃ kariṃsu. Tesu aṭavito nikkhamitvā sāyaṃ nhāyitvā ṭhitesu putto attano sīlaṃ sodhento taṃ musāvādaṃ disvā ‘‘idaṃ pāpaṃ vaḍḍhamānaṃ maṃ apāyesu khipissati, imaṃ kilesaṃ niggaṇhissāmī’’ti vipassanaṃ vaḍḍhetvā paccekabodhiñāṇaṃ nibbattetvā ākāse ṭhito pitu dhammaṃ desetvā nandamūlakapabbhārameva gato.

Furthermore, a father and son, inhabitants of a Kāsi village, were traveling together on a road. Now, at the entrance to the wilderness, robbers were active. When they seize a father and son, they take the son and release the father, saying, 'Bring money and get your son.' When they seize two brothers, they take the younger and release the elder. When they seize a teacher and a student, they take the teacher and release the student; the student, out of desire for the craft, brings money, gets his teacher, and goes. So that father and son, knowing that robbers were active there, made an agreement: 'You must not call me ‘father,’ and I will not call you ‘son.’' When they were seized by the robbers and asked, 'What are you to each other?' they knowingly spoke a falsehood, saying, 'We are nothing to each other.' After they had emerged from the wilderness, bathed in the evening, and were standing there, the son, while reviewing his virtue, saw that falsehood and thought, 'This evil, as it grows, will cast me into the lower realms. I shall subdue this defilement.' Developing insight, he brought forth the knowledge of a Paccekabuddha, stood in the sky, taught the Dhamma to his father, and went right to the Nandamūlaka mountain slope.

Aparopi kāsigāmeyeva pana eko gāmabhojako māghātaṃ kārāpesi. Atha naṃ balikammakāle mahājano sannipatitvā āha ‘‘sāmi, mayaṃ migasūkarādayo māretvā yakkhānaṃ balikammaṃ karissāma, balikammakālo eso’’ti. Tumhākaṃ pubbe karaṇaniyāmeneva karothāti manussā bahuṃ pāṇātipātamakaṃsu. So bahuṃ macchamaṃsaṃ disvā ‘‘ime manussā ettake pāṇe mārentā mamevekassa vacanena mārayiṃsū’’ti kukkuccaṃ katvā vātapānaṃ nissāya ṭhitakova vipassanaṃ vaḍḍhetvā paccekabodhiñāṇaṃ nibbattetvā ākāse ṭhito mahājanassa dhammaṃ desetvā nandamūlakapabbhārameva gato.

Furthermore, another man, a village headman also in a Kāsi village, had a slaughter organized for a festival. Then, at the time for the offering, a great crowd gathered and said to him, 'Master, we shall kill deer, boars, and other animals to make an offering to the spirits—this is the time for the offering.' When he said, 'Do according to your previous custom,' the people committed much destruction of life. Seeing so much fish and meat, he became remorseful, thinking, 'These people killed so many living beings on my word alone.' While standing leaning against a window, he developed insight, brought forth the knowledge of a Paccekabuddha, stood in the sky, taught the Dhamma to the great crowd, and went right to the Nandamūlaka mountain slope.

Aparopi kāsiraṭṭheyeva gāmabhojako majjavikkayaṃ vāretvā ‘‘sāmi, pubbe imasmiṃ kāle surāchaṇo nāma hoti, kiṃ karomā’’ti mahājanena vutto ‘‘tumhākaṃ porāṇakaniyāmeneva karothā’’ti [Pg.118] āha. Manussā chaṇaṃ katvā suraṃ pivitvā kalahaṃ karontā hatthapāde bhañjitvā sīsaṃ bhinditvā kaṇṇe chinditvā bahudaṇḍena bajjhiṃsu. Gāmabhojako te disvā cintesi ‘‘mayi ananujānante ime imaṃ dukkhaṃ na vindeyyu’’nti. So ettakena kukkuccaṃ katvā vātapānaṃ nissāya ṭhitakova vipassanaṃ vaḍḍhetvā paccekabodhiñāṇaṃ nibbattetvā ‘‘appamattā hothā’’ti ākāse ṭhatvā dhammaṃ desetvā nandamūlakapabbhārameva gato.

Another village headman, also in the Kāsi country, was asked by the great crowd, 'Master, in the past at this time there used to be a liquor festival. What should we do?' He replied, 'Do according to your ancient custom.' The people held the festival, drank liquor, and quarreled, breaking their hands and feet, splitting their heads, and cutting off their ears, and were subjected to many punishments. Seeing them, the village headman thought, 'If I had not given permission, they would not have experienced this suffering.' Becoming remorseful over this, while standing leaning against a window, he developed insight, brought forth the knowledge of a Paccekabuddha, and then, standing in the air, taught the Dhamma, saying, 'Be heedful!' before going right to the Nandamūlaka mountain slope.

Aparabhāge te pañca paccekabuddhā bhikkhācāratthāya bārāṇasidvāre otaritvā sunivatthā supārutā pāsādikehi abhikkamādīhi piṇḍāya carantā rājadvāraṃ sampāpuṇiṃsu. Rājā te disvā pasannacitto rājanivesanaṃ pavesetvā pāde dhovitvā gandhatelena makkhetvā paṇītena khādanīyena bhojanīyena parivisitvā ekamantaṃ nisīditvā ‘‘bhante, tumhākaṃ paṭhamavaye pabbajjā sobhati, imasmiṃ vaye pabbajantā kathaṃ kāmesu ādīnavaṃ passittha, kiṃ vo ārammaṇaṃ ahosī’’ti pucchi. Te tassa kathentā –

At a later time, those five Paccekabuddhas, descending at a gate of Bārāṇasī for the purpose of the alms-round, well-robed and well-covered, with pleasing deportment in their coming and going, while wandering for alms, arrived at the king's gate. The king, seeing them, with a mind inspired by confidence, led them into the royal palace, washed their feet, anointed them with fragrant oil, served them with excellent hard and soft foods, and sat down to one side. He asked, 'Venerable sirs, for you, renunciation in the prime of life is beautiful. Having gone forth at this age, what danger did you see in sensual pleasures? What was the basis for your awakening?' They said to him:

59.

59.

‘‘Mitto mittassa pānīyaṃ, adinnaṃ paribhuñjisaṃ;

Tena pacchā vijigucchiṃ, taṃ pāpaṃ pakataṃ mayā;

Mā puna akaraṃ pāpaṃ, tasmā pabbajito ahaṃ.

'A friend's water, from a friend, I consumed ungiven; By that evil deed done by me, I was afterwards disgusted. 'May I never do such an evil deed again'—for that reason I have gone forth.'

60.

60.

‘‘Paradārañca disvāna, chando me udapajjatha;

Tena pacchā vijigucchiṃ, taṃ pāpaṃ pakataṃ mayā;

Mā puna akaraṃ pāpaṃ, tasmā pabbajito ahaṃ.

'Having seen another's wife, desire arose in me; By that evil deed done by me, I was afterwards disgusted. 'May I never do such an evil deed again'—for that reason I have gone forth.'

61.

61.

‘‘Pitaraṃ me mahārāja, corā agaṇhu kānane;

Tesāhaṃ pucchito jānaṃ, aññathā naṃ viyākariṃ.

'My father, O great king, robbers seized in the forest; When questioned by them, though I knew, I answered them otherwise.'

62.

62.

‘‘Tena pacchā vijigucchiṃ, taṃ pāpaṃ pakataṃ mayā;

Mā puna akaraṃ pāpaṃ, tasmā pabbajito ahaṃ.

'By that evil deed done by me, I was afterwards disgusted. 'May I never do such an evil deed again'—for that reason I have gone forth.'

63.

63.

‘‘Pāṇātipātamakaruṃ, somayāge upaṭṭhite;

Tesāhaṃ samanuññāsiṃ.

'They committed the destruction of life, when the Soma sacrifice was prepared; I gave my consent to them.'

64.

64.

‘‘Tena [Pg.119] pacchā vijigucchiṃ, taṃ pāpaṃ pakataṃ mayā;

Mā puna akaraṃ pāpaṃ, tasmā pabbajito ahaṃ.

'By that evil deed done by me, I was afterwards disgusted. 'May I never do such an evil deed again'—for that reason I have gone forth.'

65.

65.

‘‘Surāmerayamādhukā, ye janā paṭhamāsu no;

Bahūnaṃ te anatthāya, majjapānamakappayuṃ;

Tesāhaṃ samanuññāsiṃ.

'Those people who first among us prepared liquor, wine, and spirits, devised the drinking of intoxicants to the detriment of many; I gave my consent to them.'

66.

66.

‘‘Tena pacchā vijigucchiṃ, taṃ pāpaṃ pakataṃ mayā;

Mā puna akaraṃ pāpaṃ, tasmā pabbajito aha’’nti. –

"Afterwards, I was disgusted by that evil deed done by me. May I never do such an evil again—that is why I have gone forth."

Imā paṭipāṭiyā pañca gāthā abhāsiṃsu. Rājāpi ekamekassa byākaraṇaṃ sutvā ‘‘bhante, ayaṃ pabbajjā tumhākaṃ yevānucchavikā’’ti thutimakāsi.

In this sequence, they spoke five verses. The king, hearing each explanation, also gave praise, saying, "Venerable sirs, this going forth is indeed suitable for you."

Tattha mitto mittassāti mahārāja, ahaṃ ekassa mitto hutvā tassa mittassa santakaṃ pānīyaṃ iminā niyāmeneva paribhuñjiṃ. Tasmāti yasmā puthujjanā nāma pāpakammaṃ karonti, tasmā ahaṃ mā puna akaraṃ pāpaṃ, taṃ pāpaṃ ārammaṇaṃ katvā pabbajitomhi. Chandoti mahārāja, imināva niyāmena mama paradāraṃ disvā kāme chando uppajji. Agaṇhūti agaṇhiṃsu. Jānanti tesaṃ corānaṃ ‘‘ayaṃ kiṃ te hotī’’ti pucchito jānantoyeva ‘‘na kiñci hotī’’ti aññathā byākāsiṃ. Somayāgeti navacande uṭṭhite somayāgaṃ nāma yakkhabaliṃ kariṃsu, tasmiṃ upaṭṭhite. Samanuññāsinti samanuñño āsiṃ. Surāmerayamādhukāti piṭṭhasurādisurañca pupphāsavādimerayañca pakkamadhu viya madhuraṃ maññamānā. Ye janā paṭhamāsu noti ye no gāme janā paṭhamaṃ evarūpā āsuṃ ahesuṃ. Bahūnaṃ teti te ekadivasaṃ ekasmiṃ chaṇe patte bahūnaṃ anatthāya majjapānaṃ akappayiṃsu.

Therein, 'a friend's': O great king, I, being a friend to one, consumed that friend's water in this very manner. 'Therefore': Because ordinary people indeed commit evil deeds, therefore I, lest I do evil again, having made that evil my object, have gone forth. 'Desire': O great king, in this very manner, upon seeing another's wife, desire for sensual pleasures arose in me. 'Agaṇhu' (they seized): They seized. 'Knowing': When asked by those robbers, 'What is this to you?' I, knowing full well, falsely declared, 'It is nothing to me.' 'Soma sacrifice': When the new moon had risen, they performed a sacrifice called the Soma offering, a yakkha offering, when that was undertaken. 'Samanuññāsiṃ' (I approved): I was agreeable. 'Liquor, wine, and honey-liquor': Considering flour-based liquor and other liquors, and flower-juice and other wines, to be sweet like ripe honey. 'Those people who were first in our village': Those people in our village who were formerly of such a kind. 'For many': They, one day, when a certain festival arrived, prepared intoxicating drink to the harm of many.

Rājā tesaṃ dhammaṃ sutvā pasannacitto cīvarasāṭake ca bhesajjāni ca datvā paccekabuddhe uyyojesi. Tepi tassa anumodanaṃ katvā tattheva agamaṃsu. Tato paṭṭhāya rājā vatthukāmesu viratto anapekkho hutvā [Pg.120] nānaggarasabhojanaṃ bhuñjitvā itthiyo anālapitvā anoloketvā virattacitto uṭṭhāya sirigabbhaṃ pavisitvā nisinno setabhittiyaṃ kasiṇaparikammaṃ katvā jhānaṃ nibbattesi. So jhānappatto kāme garahanto –

Hearing their Dhamma, the king, with a pleased mind, gave them robes and medicines, then sent the Paccekabuddhas on their way. They, having expressed their appreciation to him, departed. From that time onward, the king, disenchanted and without longing for material sensual pleasures, after eating a meal of various excellent flavors, did not speak to or look at women. With his mind detached, he rose, entered his splendid chamber, sat down, and having prepared a kasiṇa on the white wall, generated jhāna. Having attained jhāna, he censured sensual desires—

67.

67.

‘‘Dhiratthu subahū kāme, duggandhe bahukaṇṭake;

Ye ahaṃ paṭisevanto, nālabhiṃ tādisaṃ sukha’’nti. – gāthamāha;

"Fie on these many sensual pleasures, foul-smelling, full of many thorns! Though I pursued them, I did not find such happiness.'—thus he spoke in verse.

Tattha bahukaṇṭaketi bahū paccāmitte. Ye ahanti yo ahaṃ, ayameva vā pāṭho. Tādisanti etādisaṃ kilesarahitaṃ jhānasukhaṃ.

Herein, 'full of many thorns' means 'many enemies.' 'Ye ahaṃ' (which I): Or 'yo ahaṃ' (who I) is also a reading. 'Such' refers to such happiness of jhāna, free from defilements.

Athassa aggamahesī ‘‘ayaṃ rājā paccekabuddhānaṃ dhammakathaṃ sutvā ukkaṇṭhitarūpo ahosi, amhehi saddhiṃ akathetvāva sirigabbhaṃ paviṭṭho, pariggaṇhissāmi tāva na’’nti cintetvā sirigabbhadvāre ṭhitā rañño kāmesu garahantassa udānaṃ sutvā ‘‘mahārāja, tvaṃ kāme garahasi, kāmasukhasadisaṃ nāma sukhaṃ natthī’’ti kāme vaṇṇentī itaraṃ gāthamāha –

Then his chief queen, thinking, 'This king, having heard the Dhamma talk of the Paccekabuddhas, has become discontented. Without speaking to us, he has entered the splendid chamber. I will win him over now,' stood at the door of the splendid chamber. Hearing the king's inspired utterance disparaging sensual pleasures, she praised sensual pleasures, speaking the following verse: 'Great king, you disparage sensual pleasures, but there is no happiness like the happiness of sensual pleasure.'

68.

68.

‘‘Mahassādā sukhā kāmā, natthi kāmā paraṃ sukhaṃ;

Ye kāme paṭisevanti, saggaṃ te upapajjare’’ti.

"Sensual pleasures are greatly delightful, pleasant; there is no happiness beyond sensual pleasures. Those who indulge in sensual pleasures are reborn in heaven."

Tattha mahassādāti mahārāja, ete kāmā nāma mahāassādā, ito uttariṃ aññaṃ sukhaṃ natthi. Kāmasevino hi apāye anupagamma sagge nibbattantīti attho.

Herein, 'greatly delightful': O great king, these sensual pleasures are indeed greatly delightful; there is no other happiness superior to this. The meaning is that those who indulge in sensual pleasures, without going to the lower realms, are reborn in heaven.

Taṃ sutvā bodhisatto tassā ‘‘nassa vasali, kiṃ kathesi, kāmesu sukhaṃ nāma kuto atthi, vipariṇāmadukkhā ete’’ti garahanto sesagāthā abhāsi –

Hearing this, the Bodhisatta, rebuking her, said: "Wretched woman, what are you saying? Where can there be happiness in sensual pleasures? These are suffering because of change." Then he spoke the remaining verses:

69.

69.

‘‘Appassādā dukhā kāmā, natthi kāmā paraṃ dukhaṃ;

Ye kāme paṭisevanti, nirayaṃ te upapajjare.

"Sensual pleasures are of little gratification and are painful; there is no suffering greater than sensual pleasures. Those who indulge in sensual pleasures are reborn in hell."

70.

70.

‘‘Asī yathā sunisito, nettiṃsova supāyiko;

Sattīva urasi khittā, kāmā dukkhatarā tato.

"Like a well-sharpened sword, like a merciless, well-wielded blade; like a dart thrust into the chest, sensual pleasures are more painful than that."

71.

71.

‘‘Aṅgārānaṃva [Pg.121] jalitaṃ, kāsuṃ sādhikaporisaṃ;

Phālaṃva divasaṃtattaṃ, kāmā dukkhatarā tato.

"Like a pit of burning coals, deeper than a man's height; like a ploughshare heated all day, sensual pleasures are more painful than that."

72.

72.

‘‘Visaṃ yathā halāhalaṃ, telaṃ pakkuthitaṃ yathā;

Tambalohavilīnaṃva, kāmā dukkhatarā tato’’ti.

"Like the deadly poison halāhala, like boiling oil, or like molten copper and iron; sensual pleasures are more painful than these."

Tattha nettiṃsoti nikkaruṇo, idampi ekassa khaggassa nāmaṃ. Dukkhatarāti evaṃ jalitaṅgārakāsuṃ vā divasaṃ tattaṃ phālaṃ vā paṭicca yaṃ dukkhaṃ uppajjati, tatopi kāmāyeva dukkhatarāti attho. Anantaragāthāya yathā etāni visādīni dukkhāvahanato dukkhāni, evaṃ kāmāpi dukkhā, taṃ pana kāmadukkhaṃ itarehi dukkhehi dukkhataranti attho.

Herein, 'nettiṃsa' means merciless; it is also the name of a certain sword. The meaning of 'more painful' is that the suffering arising from a pit of burning coals or a ploughshare heated all day is less than that of sensual pleasures. In the immediately preceding verse, just as these, such as poisons, are painful because they bring suffering, so too are sensual pleasures painful; but the suffering of sensual pleasures is more painful than those other sufferings—this is the meaning.

Evaṃ mahāsatto deviyā dhammaṃ desetvā amacce sannipātetvā ‘‘bhonto amaccā, tumhe rajjaṃ paṭipajjatha, ahaṃ pabbajissāmī’’ti vatvā mahājanassa rodantassa paridevantassa uṭṭhāya ākāse ṭhatvā ovādaṃ datvā anilapatheneva uttarahimavantaṃ gantvā ramaṇīye padese assamaṃ māpetvā isipabbajjaṃ pabbajitvā āyupariyosāne brahmalokaparāyaṇo ahosi.

Thus, having taught the Dhamma to the queen, the Great Being assembled his ministers and said: "Honorable ministers, you take charge of the kingdom; I will go forth." With these words, as the people wept and lamented, he rose into the sky, gave them advice, and by the path of the wind, went to the Northern Himalayas. There, in a delightful place, he had a hermitage built, embraced the ascetic life, and at the end of his life, was destined for the Brahma world.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘bhikkhave, kileso khuddako nāma natthi, appamattakopi paṇḍitehi niggahitabboyevā’’ti vatvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne pañcasatā bhikkhū arahatte patiṭṭhahiṃsu. Tadā paccekabuddhā parinibbāyiṃsu, devī rāhulamātā ahosi, rājā pana ahameva ahosinti.

The Teacher, having delivered this discourse, said: "Monks, there is no defilement that is small; even the slightest should be eradicated by the wise." Having revealed the Truths, he connected the Jātaka. At the end of the Truths, five hundred monks were established in Arahantship. At that time, the Paccekabuddhas attained final Nibbāna, the queen was Rāhula's mother, and the king was none other than myself.

Pānīyajātakavaṇṇanā pañcamā.

The Commentary on the Pānīya Jātaka, the Fifth.

[460] 6. Yudhañcayajātakavaṇṇanā

[460] 6. The Commentary on the Yudhañcaya Jātaka

Mittāmaccaparibyūḷhanti idaṃ satthā jetavane viharanto mahābhinikkhamanaṃ ārabbha kathesi. Ekadivasañhi dhammasabhāyaṃ sannipatitā bhikkhū ‘‘āvuso, sace dasabalo agāraṃ ajjhāvasissa, sakalacakkavāḷagabbhe cakkavattirājā abhavissa sattaratanasamannāgato caturiddhīhi samiddho parosahassaputtaparivāro[Pg.122], so evarūpaṃ sirivibhavaṃ pahāya kāmesu dosaṃ disvā aḍḍharattasamaye channasahāyova kaṇṭakamāruyha nikkhamitvā anomanadītīre pabbajitvā chabbassāni dukkarakārikaṃ katvā sammāsambodhiṃ patto’’ti satthu guṇakathaṃ kathayiṃsu. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, tathāgato idāneva mahābhinikkhamanaṃ nikkhanto, pubbepi dvādasayojanike bārāṇasinagare rajjaṃ pahāya nikkhantoyevā’’ti vatvā atītaṃ āhari.

"Surrounded by friends and ministers," the Teacher spoke this while dwelling in Jetavana, concerning the great renunciation. One day, the monks gathered in the Dhamma hall and discussed: "Friends, if the Ten-Powered One had remained a householder, he would have become a wheel-turning monarch in the entire world-sphere, endowed with the seven treasures, flourishing with the four psychic powers, surrounded by over a thousand sons. Yet, seeing the danger in sensual pleasures, he renounced such glory, mounted his horse Kaṇṭhaka at midnight with Channa as his companion, departed, and after going forth on the banks of the Anomā River, practiced arduous austerities for six years before attaining perfect enlightenment." Thus, they spoke in praise of the Teacher's virtues. When the Teacher arrived and asked: "Monks, with what discussion are you now assembled?" and they replied: "With this very one," he said: "Monks, it is not only now that the Tathāgata has undertaken the great renunciation. Even in the past, he renounced kingship in the twelve-league city of Bārāṇasī." Then he related a past event.

Atīte rammanagare sabbadatto nāma rājā ahosi. Ayañhi bārāṇasī udayajātake (jā. 1.11.37 ādayo) surundhananagaraṃ nāma jātā, cūḷasutasomajātake (jā. 2.17.195 ādayo) sudassanaṃ nāma, soṇanandajātake (jā. 2.20.92 ādayo) brahmavaḍḍhanaṃ nāma, khaṇḍahālajātake (jā. 2.22.982 ādayo) pupphavatī nāma, saṅkhabrāhmaṇajātake (jā. 1.10.39 ādayo) moḷinī nāma, imasmiṃ pana yudhañcayajātake rammanagaraṃ nāma ahosi. Evamassā kadāci nāmaṃ parivattati. Tattha sabbadattarañño puttasahassaṃ ahosi. Yudhañcayassa nāma jeṭṭhaputtassa uparajjaṃ adāsi. So divase divase mahādānaṃ pavattesi. Evaṃ gacchante kāle bodhisatto ekadivasaṃ pātova rathavaramāruyha mahantena sirivibhavena uyyānakīḷaṃ gacchanto rukkhaggatiṇaggasākhaggamakkaṭakasuttajālādīsu muttājālākārena laggitaussavabindūni disvā ‘‘samma sārathi, kiṃ nāmeta’’nti pucchitvā ‘‘ete deva, himasamaye patanakaussavabindūni nāmā’’ti sutvā divasabhāgaṃ uyyāne kīḷitvā sāyanhakāle paccāgacchanto te adisvāva ‘‘samma sārathi, kahaṃ nu kho ete ussavabindū, na te idāni passāmī’’ti pucchi. ‘‘Deva, te sūriye uggacchante sabbeva bhijjitvā pathaviyaṃ patantī’’ti sutvā saṃvegappatto hutvā ‘‘imesaṃ sattānaṃ jīvitasaṅkhārāpi tiṇagge ussavabindusadisāva, mayā byādhijarāmaraṇehi apīḷiteyeva mātāpitaro āpucchitvā pabbajituṃ vaṭṭatī’’ti ussavabindumeva ārammaṇaṃ katvā āditte viya tayo bhave passanto attano gehaṃ agantvā alaṅkatapaṭiyattāya vinicchayasālāya nisinnassa pitu santikaṃyeva gantvā pitaraṃ vanditvā ekamantaṃ ṭhito pabbajjaṃ yācanto paṭhamaṃ gāthamāha –

In the past, in the city of Rammanagara, there was a king named Sabbadatta. Indeed, this city of Bārāṇasī was called Surundhana in the Udaya Jātaka (Jā. 1.11.37, etc.); Sudassana in the Cūḷasutasoma Jātaka (Jā. 2.17.195, etc.); Brahmavaḍḍhana in the Soṇananda Jātaka (Jā. 2.20.92, etc.); Pupphavatī in the Khaṇḍahāla Jātaka (Jā. 2.22.982, etc.); Moḷinī in the Saṅkha Brāhmaṇa Jātaka (Jā. 1.10.39, etc.); but in this Yudhañcaya Jātaka, it was called Rammanagara. Thus, its name changes from time to time. There, King Sabbadatta had a thousand sons. He gave the viceroyalty to his eldest son, named Yudhañcaya. Day by day, he held great almsgivings. As time passed, one morning the Bodhisatta mounted his excellent chariot and, with great royal splendor, went to the park for amusement. Seeing dewdrops clinging to the tips of trees, grass, branches, spider webs, and the like, resembling strings of pearls, he asked: "Good charioteer, what are these?" Hearing: "Your Majesty, these are dewdrops that fall in the cold season," he spent part of the day playing in the park. Returning in the evening, he no longer saw them and asked: "Good charioteer, where have those dewdrops gone? I do not see them now." Hearing: "Your Majesty, when the sun rises, they all break and fall to the ground," he was struck with a sense of urgency and thought: "The life-constituents of these beings are just like dewdrops on grass tips. Though I am not yet afflicted by sickness, old age, and death, I should take leave of my parents and go forth." Taking the dewdrops as his object of reflection, seeing the three realms of existence as if on fire, he did not go to his own house, but went to his father, who was seated in the decorated judgment hall. He paid homage to his father and stood to one side. Requesting permission to go forth, he first spoke this verse:

73.

73.

‘‘Mittāmaccaparibyūḷhaṃ[Pg.123], ahaṃ vande rathesabhaṃ;

Pabbajissāmahaṃ rāja, taṃ devo anumaññatū’’ti.

"Surrounded by friends and ministers, I pay homage to you, O noblest of charioteers. I shall go forth, O king; may Your Majesty grant me permission."

Tattha paribyūḷhanti parivāritaṃ. Taṃ devoti taṃ mama pabbajjaṃ devo anujānātūti attho.

Here, 'paribyūḷhaṃ' means surrounded, encircled. The meaning of 'taṃ devo' is: May Your Majesty approve of my going forth.

Atha naṃ rājā nivārento dutiyaṃ gāthamāha –

Then the king, restraining him, spoke a second verse:

74.

74.

‘‘Sace te ūnaṃ kāmehi, ahaṃ paripūrayāmi te;

Yo taṃ hiṃ sati vāremi, mā pabbaja yudhañcayā’’ti.

"If you are deficient in sensual pleasures, I will fulfill them for you; and I will restrain whoever harms you. Do not go forth, Yudhañcaya."

Taṃ sutvā kumāro tatiyaṃ gāthamāha –

Hearing that, the prince spoke a third verse:

75.

75.

‘‘Na matthi ūnaṃ kāmehi, hiṃsitā me na vijjati;

Dīpañca kātumicchāmi, yaṃ jarā nābhikīratī’’ti.

"There is no deficiency in sensual pleasures for me, nor is there anyone who harms me; I wish to make a refuge that old age cannot destroy."

Tattha dīpañcāti tāta neva mayhaṃ kāmehi ūnaṃ atthi, na maṃ hiṃsanto koci vijjati, ahaṃ pana paralokagamanāya attano patiṭṭhaṃ kātumicchāmi. Kīdisaṃ? Yaṃ jarā nābhikīrati na viddhaṃseti, tamahaṃ kātumicchāmi, amatamahānibbānaṃ gavesissāmi, na me kāmehi attho, anujānātha maṃ, mahārājāti vadati.

Here, 'dīpañca' means: 'Father, I have no lack of sensual pleasures, nor does anyone harm me. Yet, I wish to establish a refuge for myself for the journey to the next world. What kind of refuge? That which old age does not erode or destroy—that I wish to create. I will seek the great deathless Nibbāna. I have no need for sensual pleasures. Grant me permission, O great king,' he says.

Iti punappunaṃ kumāro pabbajjaṃ yāci, rājā ‘‘mā pabbajā’’ti vāreti. Tamatthamāvikaronto satthā upaḍḍhaṃ gāthamāha –

Thus again and again the prince requested to go forth, but the king prevented him, saying: "Do not go forth." The Teacher, revealing that matter, spoke half a verse:

76.

76.

‘‘Putto vā pitaraṃ yāce, pitā vā puttamorasa’’nti.

"A son may beg from his father, or a father from his own son."

Tattha vā-kāro sampiṇḍanattho. Idaṃ vuttaṃ hoti – ‘‘evaṃ, bhikkhave, putto ca pitaraṃ yācati, pitā ca orasaṃ puttaṃ yācatī’’ti.

Here, the particle 'vā' has the meaning of aggregation. This is what is said: "Thus, monks, a son asks his father, and a father asks his own son."

Sesaṃ upaḍḍhagāthaṃ rājā āha –

The king spoke the remaining half-verse:

‘‘Negamo taṃ yāce tāta, mā pabbaja yudhañcayā’’ti.

"My dear, the townspeople beg you: do not go forth, Yudhañcaya."

Tassattho – ayaṃ te tāta nigamavāsimahājano yācati, nagarajanopi mā tvaṃ pabbajāti.

Its meaning is: "Dear son, this great multitude of townspeople entreats you, and the city people also, that you should not go forth."

Kumāro punapi pañcamaṃ gāthamāha –

The prince then spoke a fifth verse:

77.

77.

‘‘Mā [Pg.124] maṃ deva nivārehi, pabbajantaṃ rathesabha;

Māhaṃ kāmehi sammatto, jarāya vasamanvagū’’ti.

"O king, do not hinder me as I go forth, O noblest of charioteers; let me not, infatuated with sensual pleasures, come under the power of old age."

Tattha vasamanvagūti mā ahaṃ kāmehi sammatto pamatto jarāya vasagāmī nāma homi, vaṭṭadukkhaṃ pana khepetvā yathā ca sabbaññutaññāṇappaṭivijjhanako homi,. Tathā maṃ olokehīti adhippāyo.

Here, 'vasamanvagū' means: 'May I not be intoxicated or heedless with regard to sensual pleasures, nor subject to aging. Rather, having exhausted the suffering of the round of existence, may I become one who penetrates the knowledge of omniscience. Look upon me in such a way.' This is the intention.

Evaṃ vutte rājā appaṭibhāṇo ahosi. Mātā panassa ‘‘putto te, devi, pitaraṃ pabbajjaṃ anujānāpetī’’ti sutvā ‘‘kiṃ tumhe kathethā’’ti nirassāsena mukhena suvaṇṇasivikāya nisīditvā sīghaṃ vinicchayaṭṭhānaṃ gantvā yācamānā chaṭṭhaṃ gāthamāha –

When this was said, the king was speechless. But his mother, hearing, "Your son, O queen, is persuading his father to permit his going forth," said with a breathless voice, "What are you saying?" Then, sitting in a golden palanquin, she quickly went to the judgment hall and, pleading, spoke the sixth verse:

78.

78.

‘‘Ahaṃ taṃ tāta yācāmi, ahaṃ putta nivāraye;

Ciraṃ taṃ daṭṭhumicchāmi, mā pabbaja yudhañcayā’’ti.

“My dear, I beg you; son, I restrain you. I wish to see you for a long time; do not go forth, O Yudhañcaya.”

Taṃ sutvā kumāro sattamaṃ gāthamāha –

Hearing that, the prince spoke the seventh verse:

79.

79.

‘‘Ussāvova tiṇaggamhi, sūriyuggamanaṃ pati;

Evamāyu manussānaṃ, mā maṃ amma nivārayā’’ti.

“Like a dewdrop on a blade of grass at sunrise, so is the lifespan of humans. O mother, do not hinder me.”

Tassattho – amma, yathā tiṇagge ussavabindu sūriyassa uggamanaṃ patiṭṭhātuṃ na sakkoti, pathaviyaṃ patati, evaṃ imesaṃ sattānaṃ jīvitaṃ parittaṃ tāvakālikaṃ aciraṭṭhitikaṃ, evarūpe lokasannivāse kathaṃ tvaṃ ciraṃ maṃ passasi, mā maṃ nivārehīti.

Its meaning is: “Mother, just as a dewdrop on the tip of a blade of grass cannot remain when the sun rises but falls to the ground, so too is the life of these beings—limited, temporary, and short-lived. In such a world as this, how can you see me for long? Do not hinder me.”

Evaṃ vuttepi sā punappunaṃ yāciyeva. Tato mahāsatto pitaraṃ āmantetvā aṭṭhamaṃ gāthamāha –

Even when this was said, she kept begging again and again. Then the Great Being, addressing his father, spoke the eighth verse:

80.

80.

‘‘Taramāno imaṃ yānaṃ, āropetu rathesabha;

Mā me mātā tarantassa, antarāyakarā ahū’’ti.

“Let a hurrying man place her upon this vehicle, O noblest of charioteers; lest my mother create an obstacle for me as I am hurrying.”

Tassattho – tāta rathesabha, imaṃ mama mātaraṃ taramāno puriso suvaṇṇasivikāyānaṃ āropetu, mā me jātijarābyādhimaraṇakantāraṃ tarantassa atikkamantassa mātā antarāyakarā ahūti.

Its meaning is: “Dear noblest of charioteers, let a hurrying man place this mother of mine in the golden palanquin, lest my mother become an obstacle to me as I cross and overcome the wilderness of birth, aging, sickness, and death.”

Rājā [Pg.125] puttassa vacanaṃ sutvā ‘‘gaccha, bhadde, tava sivikāya nisīditvā rativaḍḍhanapāsādaṃ abhiruhā’’ti āha. Sā tassa vacanaṃ sutvā ṭhātuṃ asakkontī nārīgaṇaparivutā gantvā pāsādaṃ abhiruhitvā ‘‘kā nu kho puttassa pavattī’’ti vinicchayaṭṭhānaṃ olokentī aṭṭhāsi. Bodhisatto mātu gatakāle puna pitaraṃ yāci. Rājā paṭibāhituṃ asakkonto ‘‘tena hi tāta, tava manaṃ matthakaṃ pāpehi, pabbajāhī’’ti anujāni. Rañño anuññātakāle bodhisattassa kaniṭṭho yudhiṭṭhilakumāro nāma pitaraṃ vanditvā ‘‘tāta, mayhaṃ pabbajjaṃ anujānāthā’’ti anujānāpesi. Ubhopi bhātaro pitaraṃ vanditvā kāme pahāya mahājanaparivutā vinicchayato nikkhamiṃsu. Devīpi mahāsattaṃ oloketvā ‘‘mama putte pabbajite rammanagaraṃ tucchaṃ bhavissatī’’ti paridevamānā gāthādvayamāha –

The king, hearing his son's words, said, "Go, dear lady, sit in your palanquin and ascend the Palace of Increasing Delight." Hearing his words, she, unable to stand still, surrounded by a group of women, went and ascended the palace, and stood there, looking at the judgment hall, thinking, "What now is my son's situation?" When his mother had gone, the Bodhisatta once again entreated his father. The king, unable to refuse, granted permission, saying, "Then, dear son, fulfill your heart's desire and go forth." At the time the king gave his consent, the Bodhisatta's younger brother, Prince Yudhiṭṭhila, having paid homage to his father, had his own request to go forth granted, saying, "Father, grant me permission to go forth." Both brothers, having paid homage to their father, renounced sensual pleasures and left the judgment hall surrounded by a great crowd. The queen, looking at the Great Being, lamented, saying, "With my sons gone forth, the city of Rammanagara will become empty," and spoke these two verses:

81.

81.

‘‘Abhidhāvatha bhaddante, suññaṃ hessati rammakaṃ;

Yudhañcayo anuññāto, sabbadattena rājinā.

“Run forth, good sirs, Rammaka will be empty; for Yudhañcaya has been granted permission by King Sabbadatta.”

82.

82.

‘‘Yohu seṭṭho sahassassa, yuvā kañcanasannibho;

Soyaṃ kumāro pabbajito, kāsāyavasano balī’’ti.

“He who is the best of a thousand, a youth like burnished gold—this very prince has gone forth, clad in ochre robes, a powerful one.”

Tattha abhidhāvathāti parivāretvā ṭhitā nāriyo sabbā vegena dhāvathāti āṇāpeti. Bhaddanteti evaṃ gantvā ‘‘bhaddaṃ tava hotū’’ti vadatha. Rammakanti rammanagaraṃ sandhāyāha. Yohu seṭṭhoti yo rañño putto sahassassa seṭṭho ahosi, so pabbajitoti pabbajjāya gacchantaṃ sandhāyevamāha.

Here, “Run forth!” means she commanded all the women standing around to run quickly. As for “Bhaddante,” it means, “Go and say, ‘May good fortune be yours.’” “Rammaka” refers to the city of Ramma. “He who was the foremost” means the king’s son, who was the best of a thousand, has gone forth—thus she spoke referring to him departing for the going-forth.

Bodhisattopi na tāva pabbajati. So hi mātāpitaro vanditvā kaniṭṭhaṃ yudhiṭṭhilakumāraṃ gahetvā nagarā nikkhamma mahājanaṃ nivattetvā ubhopi bhātaro himavantaṃ pavisitvā manorame ṭhāne assamapadaṃ karitvā isipabbajjaṃ pabbajitvā jhānābhiññaṃ nibbattetvā vanamūlaphalādīhi yāvajīvaṃ yāpetvā brahmalokaparāyaṇā ahesuṃ. Tamatthaṃ osāne abhisambuddhagāthāya dīpeti –

The Bodhisatta, however, did not go forth at that time. He paid respects to his parents, took his younger brother, Prince Yudhiṭṭhila, and left the city. After turning back the great crowd, both brothers entered the Himalayas. There, in a delightful spot, they established a hermitage, undertook the ascetic life, developed meditative absorptions and higher knowledges, and sustained themselves with forest roots and fruits for the rest of their lives, destined for the Brahma-world. He reveals this meaning at the end with the Buddha’s verse of perfect enlightenment:

83.

83.

‘‘Ubho kumārā pabbajitā, yudhañcayo yudhiṭṭhilo;

Pahāya mātāpitaro, saṅgaṃ chetvāna maccuno’’ti.

“Both princes have gone forth, Yudhañcaya and Yudhiṭṭhila; having abandoned mother and father, having cut the attachment of Death.”

Tattha [Pg.126] maccunoti mārassa. Idaṃ vuttaṃ hoti – bhikkhave, yudhañcayo ca yudhiṭṭhilo ca te ubhopi kumārā mātāpitaro pahāya mārassa santakaṃ rāgadosamohasaṅgaṃ chinditvā pabbajitāti.

Therein, ‘of Death’ means of Māra. This is what is said: “Monks, both princes, Yudhañcaya and Yudhiṭṭhila, having abandoned their parents and cut off the attachment of greed, hatred, and delusion belonging to Māra, went forth.”

Satthā imaṃ dhammadesanaṃ āharitvā saccāni pakāsetvā ‘‘na bhikkhave, idāneva, pubbepi tathāgato rajjaṃ chaḍḍetvā pabbajitoyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā mātāpitaro mahārājakulāni ahesuṃ, yudhiṭṭhilakumāro ānando, yudhañcayo pana ahameva ahosi’’nti.

Having delivered this teaching on the Dhamma, the Teacher revealed the truths and said: “Monks, not only now, but in the past too, the Tathāgata abandoned a kingdom and went forth.” Then he made the connection in the Jātaka: “At that time, the parents were the members of the great royal family, Prince Yudhiṭṭhila was Ānanda, and Yudhañcaya was indeed myself.”

Yudhañcayajātakavaṇṇanā chaṭṭhā.

The Commentary on the Yudhañcaya Jātaka: The Sixth.

[461] 7. Dasarathajātakavaṇṇanā

[461] 7. The Commentary on the Dasaratha Jātaka

Etha lakkhaṇa sītā cāti idaṃ satthā jetavane viharanto ekaṃ matapitikaṃ kuṭumbikaṃ ārabbha kathesi. So hi pitari kālakate sokābhibhūto sabbakiccāni pahāya sokānuvattakova ahosi. Satthā paccūsasamaye lokaṃ olokento tassa sotāpattiphalūpanissayaṃ disvā punadivase sāvatthiyaṃ piṇḍāya caritvā katabhattakicco bhikkhū uyyojetvā ekaṃ pacchāsamaṇaṃ gahetvā tassa gehaṃ gantvā vanditvā nisinnaṃ madhuravacanena ālapanto ‘‘kiṃ socasi upāsakā’’ti vatvā ‘‘āma, bhante, pitusoko maṃ bādhatī’’ti vutte ‘‘upāsaka, porāṇakapaṇḍitā aṭṭhavidhe lokadhamme tathato jānantā pitari kālakate appamattakampi sokaṃ na kariṃsū’’ti vatvā tena yācito atītaṃ āhari.

“Come, Lakkhana and Sītā”—this the Teacher spoke while dwelling at Jetavana, concerning a certain householder whose father had died. When his father passed away, he was overwhelmed by grief and, abandoning all his duties, became one who simply followed his sorrow. The Teacher, surveying the world at dawn, saw his potential for attaining the fruit of stream-entry. The next day, after walking for alms in Sāvatthī and finishing his meal, he dismissed the monks, took a single attendant monk, and went to that man’s house. Having been greeted and seated, he addressed him with kind words, asking, “Why are you grieving, lay follower?” When the man replied, “Venerable sir, grief for my father torments me,” the Teacher said, “Lay follower, the wise of old, knowing the eight worldly conditions as they truly are, did not grieve even slightly when their father passed away.” Being entreated by him, he then related a story of the past.

Atīte bārāṇasiyaṃ dasarathamahārājā nāma agatigamanaṃ pahāya dhammena rajjaṃ kāresi. Tassa soḷasannaṃ itthisahassānaṃ jeṭṭhikā aggamahesī dve putte ekañca dhītaraṃ vijāyi. Jeṭṭhaputto rāmapaṇḍito nāma ahosi, dutiyo lakkhaṇakumāro nāma, dhītā sītā devī nāma. Aparabhāge mahesī kālamakāsi. Rājā tassā kālakatāya cirataraṃ sokavasaṃ gantvā amaccehi saññāpito tassā kattabbaparihāraṃ [Pg.127] katvā aññaṃ aggamahesiṭṭhāne ṭhapesi. Sā rañño piyā ahosi manāpā. Sāpi aparabhāge gabbhaṃ gaṇhitvā laddhagabbhaparihārā puttaṃ vijāyi, ‘‘bharatakumāro’’tissa nāmaṃ akaṃsu. Rājā puttasinehena ‘‘bhadde, varaṃ te dammi, gaṇhāhī’’ti āha. Sā gahitakaṃ katvā ṭhapetvā kumārassa sattaṭṭhavassakāle rājānaṃ upasaṅkamitvā ‘‘deva, tumhehi mayhaṃ puttassa varo dinno, idānissa varaṃ dethā’’ti āha. Gaṇha, bhaddeti. ‘‘Deva, puttassa me rajjaṃ dethā’’ti vutte rājā accharaṃ paharitvā ‘‘nassa, vasali, mayhaṃ dve puttā aggikkhandhā viya jalanti, te mārāpetvā tava puttassa rajjaṃ yācasī’’ti tajjesi. Sā bhītā sirigabbhaṃ pavisitvā aññesupi divasesu rājānaṃ punappunaṃ rajjameva yāci.

In the past, in Bārāṇasī, a great king named Dasaratha ruled righteously, having abandoned wrong courses of action. Of his sixteen thousand women, the eldest, his chief queen, gave birth to two sons and one daughter. The eldest son was named Rāma the Wise, the second was named Prince Lakkhaṇa, and the daughter was named Princess Sītā. In time, the chief queen passed away. The king, overcome by prolonged grief, was advised by his ministers. After performing the necessary rites for her, he appointed another as his chief queen. She was dear and pleasing to the king. In time, she too conceived, and after receiving the care due to a pregnant woman, she gave birth to a son; they gave him the name Prince Bharata. Out of affection for his son, the king said to her, “My lady, I grant you a boon; take it.” She had the boon accepted but set it aside. When the prince was seven or eight years old, she approached the king and said, “Your Majesty, a boon was given by you for my son; now, grant him that boon.” “Take it, my lady,” he said. When she said, “Your Majesty, give my son the kingdom,” the king snapped his fingers and rebuked her, “Be gone, you wretch! My two sons blaze like masses of fire. Do you ask for the kingdom for your son, having had them killed?” Terrified, she retreated to her royal chamber. Yet, on other days, she repeatedly begged the king for the kingdom.

Rājā tassā taṃ varaṃ adatvāva cintesi ‘‘mātugāmo nāma akataññū mittadubbhī, ayaṃ me kūṭapaṇṇaṃ vā kūṭalañjaṃ vā katvā putte ghātāpeyyā’’ti. So putte pakkosāpetvā tamatthaṃ ārocetvā ‘‘tātā, tumhākaṃ idha vasantānaṃ antarāyopi bhaveyya, tumhe sāmantarajjaṃ vā araññaṃ vā gantvā mama maraṇakāle āgantvā kulasantakaṃ rajjaṃ gaṇheyyāthā’’ti vatvā puna nemittake brāhmaṇe pakkosāpetvā attano āyuparicchedaṃ pucchitvā ‘‘aññāni dvādasa vassāni pavattissatī’’ti sutvā ‘‘tātā, ito dvādasavassaccayena āgantvā chattaṃ ussāpeyyāthā’’ti āha. Te ‘‘sādhū’’ti vatvā pitaraṃ vanditvā rodantā pāsādā otariṃsu. Sītā devī ‘‘ahampi bhātikehi saddhiṃ gamissāmī’’ti pitaraṃ vanditvā rodantī nikkhami. Tayopi janā mahāparivārā nikkhamitvā mahājanaṃ nivattetvā anupubbena himavantaṃ pavisitvā sampannodake sulabhaphalāphale padese assamaṃ māpetvā phalāphalena yāpentā vasiṃsu.

The king, without granting her that boon, thought, "Womankind is indeed ungrateful and treacherous to friends. She might create a forged document or a false seal and have my sons killed." He summoned his sons, explained the matter to them, and said, "My dears, if you remain living here, danger may befall you. You should go to a neighboring kingdom or to the forest, and at the time of my death, return and take the kingdom that belongs to our family." Then he summoned the soothsaying brahmins and asked about the limit of his own lifespan. Hearing that "it will continue for another twelve years," he said, "My dears, come back after the passing of twelve years from now and raise the royal parasol." They replied, "Very well," paid respects to their father, and descended from the palace weeping. Princess Sītā said, "I too will go with my brothers," paid respects to her father, and left weeping. Those three, with a great retinue, departed, and after turning back the great crowd, they gradually entered the Himalayas. There, in a region with abundant water and readily available fruits, they had a hermitage built and lived there, sustaining themselves on various fruits.

Lakkhaṇapaṇḍito ca sītā ca rāmapaṇḍitaṃ yācitvā ‘‘tumhe amhākaṃ pituṭṭhāne ṭhitā, tasmā assameyeva hotha, mayaṃ phalāphalaṃ āharitvā tumhe posessāmā’’ti paṭiññaṃ gaṇhiṃsu. Tato paṭṭhāya rāmapaṇḍito tattheva hoti. Itare dve phalāphalaṃ āharitvā taṃ paṭijaggiṃsu. Evaṃ tesaṃ phalāphalena yāpetvā vasantānaṃ dasarathamahārājā puttasokena navame saṃvacchare kālamakāsi. Tassa sarīrakiccaṃ kāretvā [Pg.128] devī ‘‘attano puttassa bharatakumārassa chattaṃ ussāpethā’’ti āha. Amaccā pana ‘‘chattassāmikā araññe vasantī’’ti na adaṃsu. Bharatakumāro ‘‘mama bhātaraṃ rāmapaṇḍitaṃ araññato ānetvā chattaṃ ussāpessāmī’’ti pañcarājakakudhabhaṇḍāni gahetvā caturaṅginiyā senāya tassa vasanaṭṭhānaṃ patvā avidūre khandhāvāraṃ katvā tattha nivāsetvā katipayehi amaccehi saddhiṃ lakkhaṇapaṇḍitassa ca sītāya ca araññaṃ gatakāle assamapadaṃ pavisitvā assamapadadvāre ṭhapitakañcanarūpakaṃ viya rāmapaṇḍitaṃ nirāsaṅkaṃ sukhanisinnaṃ upasaṅkamitvā vanditvā ekamantaṃ ṭhito rañño pavattiṃ ārocetvā saddhiṃ amaccehi pādesu patitvā rodati. Rāmapaṇḍito pana neva soci, na paridevi, indriyavikāramattampissa nāhosi. Bharatassa pana roditvā nisinnakāle sāyanhasamaye itare dve phalāphalaṃ ādāya āgamiṃsu. Rāmapaṇḍito cintesi ‘‘ime daharā mayhaṃ viya pariggaṇhanapaññā etesaṃ natthi, sahasā ‘pitā vo mato’ti vutte sokaṃ sandhāretuṃ asakkontānaṃ hadayampi tesaṃ phaleyya, upāyena te udakaṃ otāretvā etaṃ pavattiṃ ārocessāmī’’ti. Atha nesaṃ purato ekaṃ udakaṭṭhānaṃ dassetvā ‘‘tumhe aticirena āgatā, idaṃ vo daṇḍakammaṃ hotu, imaṃ udakaṃ otaritvā tiṭṭhathā’’ti upaḍḍhagāthaṃ tāva āha –

Lakkhaṇa the Wise and Sītā, having requested Rāma the Wise, received his promise, saying, 'You stand in our father's place; therefore, remain in the hermitage. We will gather fruits and roots and sustain you.' From then on, Rāma the Wise stayed there. The other two would bring fruits and roots and attend to him. While they were thus living, sustaining themselves on fruits and roots, in the ninth year, King Dasaratha passed away from grief for his son. After having his funeral rites performed, the queen said, 'Raise the parasol for my son, Prince Bharata.' But the ministers, saying, 'The lords of the parasol dwell in the forest,' did not give it. Prince Bharata thought, 'I will bring my brother, Rāma the Wise, from the forest and raise the parasol.' Taking the five royal insignia, he went with a fourfold army to the place where Rāma resided. Having set up camp not far away and settled there, he entered the hermitage with a few ministers at a time when Lakkhaṇa the Wise and Sītā had gone into the forest. He approached Rāma the Wise, who was seated carefree and serene like a golden statue placed at the hermitage door, paid homage to him, and, standing to one side, informed him of what had happened to the king. Then, together with the ministers, he fell at his feet and wept. But Rāma the Wise neither grieved nor lamented; there was not even the slightest change in his faculties. While Bharata, having wept, was sitting down, the other two returned in the evening, bringing fruits and roots. Rāma the Wise thought, 'These young ones do not have the wisdom of comprehension that I have. If they were told abruptly, "Your father is dead," they would be unable to bear the sorrow, and their hearts might even break. By a stratagem, I will have them enter the water and then announce this news.' Then, pointing to a place with water before them, he said, 'You have returned very late. Let this be your punishment: enter this water and stand there.' First, he spoke this half-verse:

84.

84.

‘‘Etha lakkhaṇa sītā ca, ubho otarathodaka’’nti.Tassattho – etha lakkhaṇa sītā ca āgacchatha, ubhopi otaratha udakanti;

'Come, Lakkhaṇa and Sītā, both of you, descend into the water.' The meaning of this is: Come, Lakkhaṇa and Sītā; both of you, descend into the water.

Te ekavacaneneva otaritvā aṭṭhaṃsu. Atha nesaṃ pitu pavattiṃ ārocento sesaṃ upaḍḍhagāthamāha –

At his single word, they descended and stood there. Then, informing them of the news about their father, he spoke the remaining half-verse:

‘‘Evāyaṃ bharato āha, rājā dasaratho mato’’ti.

'Thus this Bharata says: King Dasaratha is dead.'

Te pitu matasāsanaṃ sutvāva visaññā ahesuṃ. Punapi nesaṃ kathesi, punapi te visaññā ahesunti evaṃ yāvatatiyaṃ visaññitaṃ patte te amaccā ukkhipitvā udakā nīharitvā thale nisīdāpetvā laddhassāsesu tesu [Pg.129] sabbe aññamaññaṃ roditvā paridevitvā nisīdiṃsu. Tadā bharatakumāro cintesi – ‘‘mayhaṃ bhātā lakkhaṇakumāro ca bhaginī ca sītā devī pitu matasāsanaṃ sutvāva sokaṃ sandhāretuṃ na sakkonti, rāmapaṇḍito pana neva socati, na paridevati, kiṃ nu kho tassa asocanakāraṇaṃ, pucchissāmi na’’nti. So taṃ pucchanto dutiyaṃ gāthamāha –

Upon hearing the message of their father's death, they became unconscious. Again he spoke to them, and again they became unconscious. After they had become unconscious for the third time, the ministers lifted them, brought them out of the water, seated them on dry land, and when they had regained their breath, they all wept and lamented with one another before sitting down. Then Prince Bharata thought: 'My brother, Prince Lakkhaṇa, and my sister, the lady Sītā, upon hearing the message of our father's death, are unable to bear their grief, but Rāma the Wise neither grieves nor laments. What, I wonder, is the reason for his not grieving? I shall ask him.' So, questioning him, he spoke the second verse:

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85.

‘‘Kena rāmappabhāvena, socitabbaṃ na socasi;

Pitaraṃ kālakataṃ sutvā, na taṃ pasahate dukha’’nti.

'By what power, O Rāma, do you not grieve for that which should be grieved? Having heard that your father has passed away, sorrow does not overwhelm you.'

Tattha pabhāvenāti ānubhāvena. Na taṃ pasahate dukhanti evarūpaṃ dukkhaṃ kena kāraṇena taṃ na pīḷeti, kiṃ te asocanakāraṇaṃ, kathehi tāva nanti.

Herein, 'by power' means by influence. 'Sorrow does not overwhelm you' means: for what reason does such suffering not afflict you? What is your reason for not grieving? Pray, tell me.

Athassa rāmapaṇḍito attano asocanakāraṇaṃ kathento –

Then Rāma the Wise, explaining his reason for not grieving, said:

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86.

‘‘Yaṃ na sakkā nipāletuṃ, posena lapataṃ bahuṃ;

Sa kissa viññū medhāvī, attānamupatāpaye.

'That which cannot be protected by a person, though lamenting much, why should a discerning and intelligent person torment himself over it?'

87.

87.

‘‘Daharā ca hi vuddhā ca, ye bālā ye ca paṇḍitā;

Aḍḍhā ceva daliddā ca, sabbe maccuparāyaṇā.

'Both the young and the old, the foolish and the wise, the rich and the poor—all have death as their final destination.'

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88.

‘‘Phalānamiva pakkānaṃ, niccaṃ patanato bhayaṃ;

Evaṃ jātāna maccānaṃ, niccaṃ maraṇato bhayaṃ.

'Just as for ripe fruits there is the constant fear of falling, so for mortals, once born, there is the constant fear of death.'

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89.

‘‘Sāyameke na dissanti, pāto diṭṭhā bahujjanā;

Pāto eke na dissanti, sāyaṃ diṭṭhā bahujjanā.

'Of the many people seen in the morning, some are not seen by evening; of the many people seen in the evening, some are not seen by morning.'

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90.

‘‘Paridevayamāno ce, kiñcidatthaṃ udabbahe;

Sammūḷho hiṃsamattānaṃ, kayirā taṃ vicakkhaṇo.

'If by lamenting one could gain some benefit, a discerning person would do so; a deluded person, however, only harms himself.'

91.

91.

‘‘Kiso vivaṇṇo bhavati, hiṃsamattānamattano;

Na tena petā pālenti, niratthā paridevanā.

'One becomes lean and discolored, harming oneself; by that the departed are not sustained—lamentation is pointless.'

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92.

‘‘Yathā saraṇamādittaṃ, vārinā parinibbaye;

Evampi dhīro sutavā, medhāvī paṇḍito naro;

Khippamuppatitaṃ sokaṃ, vāto tūlaṃva dhaṃsaye.

'Just as one would extinguish a burning shelter with water, so too a steadfast, learned, intelligent, and wise person would quickly dispel arisen sorrow, like the wind scatters cotton.'

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93.

‘‘Macco [Pg.130] ekova acceti, ekova jāyate kule;

Saṃyogaparamātveva, sambhogā sabbapāṇinaṃ.

'A mortal passes away alone; alone one is born into a family. The shared lives of all beings are ultimately nothing more than association.'

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94.

‘‘Tasmā hi dhīrassa bahussutassa, sampassato lokamimaṃ parañca;

Aññāya dhammaṃ hadayaṃ manañca, sokā mahantāpi na tāpayanti.

'Therefore, for the steadfast and very learned one, who clearly sees this world and the next, having understood the nature of things, the heart, and the mind, even great sorrows cause no torment.'

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95.

‘‘Sohaṃ dassañca bhokkhañca, bharissāmi ca ñātake;

Sesañca pālayissāmi, kiccametaṃ vijānato’’ti. –

'Therefore, I will give and I will enjoy; I will support my relatives and protect the rest. This is the duty of one who understands.'

Imāhi dasahi gāthāhi aniccataṃ pakāseti.

With these ten verses, he elucidated impermanence.

Tattha nipāletunti rakkhituṃ. Lapatanti lapantānaṃ. Idaṃ vuttaṃ hoti – ‘‘tāta bharata, yaṃ sattānaṃ jīvitaṃ bahumpi vilapantānaṃ purisānaṃ ekenāpi mā ucchijjīti na sakkā rakkhituṃ, so dāni mādiso aṭṭha lokadhamme tathato jānanto viññū medhāvī paṇḍito maraṇapariyosānajīvitesu sattesu kissa attānamupatāpaye, kiṃkāraṇā anupakārena sokadukkhena attānaṃ santāpeyyā’’ti.

Herein, 'nipāletuṃ' means to protect. 'Lapataṃ' means of those who lament. This is what is said: 'Dear Bharata, that life of beings which cannot be protected even by one of many men lamenting greatly, "May it not be cut off!", why should one like me—discerning, intelligent, and wise, who knows the eight worldly conditions as they truly are—torment himself over beings whose lives end in death? For what reason should I afflict myself with unbeneficial grief and sorrow?'

Daharā cāti gāthā ‘‘maccu nāmesa tāta bharata, neva suvaṇṇarūpakasadisānaṃ daharānaṃ khattiyakumārakādīnaṃ, na vuddhippattānaṃ mahāyodhānaṃ, na bālānaṃ puthujjanasattānaṃ, na buddhādīnaṃ paṇḍitānaṃ, na cakkavattiādīnaṃ issarānaṃ, na niddhanānaṃ daliddādīnaṃ lajjati, sabbepime sattā maccuparāyaṇā maraṇamukhe saṃbhaggavibhaggā bhavantiyevā’’ti dassanatthaṃ vuttā.

The verse beginning 'Daharā ca' was spoken to show this: 'Death, dear Bharata, feels no shame before the young, such as warrior princes who are like golden figures, nor before great warriors who have reached old age, nor before foolish ordinary people, nor before the wise such as Buddhas, nor before the powerful such as universal monarchs, nor before the destitute and poor. All these beings have death as their final destination; they are indeed broken and shattered in the face of death.'

Niccaṃ patanatoti idaṃ vuttaṃ hoti – yathā hi tāta bharata, pakkānaṃ phalānaṃ pakkakālato paṭṭhāya ‘‘idāni vaṇṭā chijjitvā patissanti, idāni patissantī’’ti patanato bhayaṃ niccaṃ dhuvaṃ ekaṃsikameva bhavati, evaṃ āsaṅkanīyato evaṃ jātānaṃ maccānampi ekaṃsikaṃyeva maraṇato bhayaṃ, natthi so khaṇo vā layo vā yattha tesaṃ maraṇaṃ na āsaṅkitabbaṃ bhaveyyāti.

By 'constant fear of falling,' this is what is said: Just as, dear Bharata, for ripe fruits, from the time they are ripe, the fear of falling—'Now they will break from the stem and fall! Now they will fall!'—is constant, fixed, and certain; so too for mortals thus born, the fear of death is absolutely certain. There is no moment or instant when their death is not to be expected.

Sāyanti [Pg.131] vikāle. Iminā rattibhāge ca diṭṭhānaṃ divasabhāge adassanaṃ, divasabhāge ca diṭṭhānaṃ rattibhāge adassanaṃ dīpeti. Kiñcidatthanti ‘‘pitā me, putto me’’tiādīhi paridevamānova poso sammūḷho attānaṃ hiṃsanto kilamento appamattakampi atthaṃ āhareyya. Kayirā taṃ vicakkhaṇoti atha paṇḍito puriso evaṃ paridevaṃ kareyya, yasmā pana paridevanto mataṃ vā ānetuṃ aññaṃ vā tassa vaḍḍhiṃ kātuṃ na sakkoti, tasmā niratthakattā paridevitassa paṇḍitā na paridevanti.

“Evening” refers to the twilight time. This clarifies that what is seen in the night is not seen in the day, and what is seen in the day is not seen in the night. “Some benefit” means that a person, bewildered and lamenting with thoughts like ‘my father, my son,’ harming and exhausting himself, might gain even a minimal benefit. “Would the wise do that?”—rather, would a wise person lament thus? Since one who is lamenting cannot bring back the dead or increase another’s prosperity, and because lamentation is pointless, the wise do not lament.

Attānamattanoti attano attabhāvaṃ sokaparidevadukkhena hiṃsanto. Na tenāti tena paridevena paralokaṃ gatā sattā na pālenti na yāpenti. Niratthāti tasmā tesaṃ matasattānaṃ ayaṃ paridevanā niratthakā. Saraṇanti nivāsagehaṃ. Idaṃ vuttaṃ hoti – yathā paṇḍito puriso attano vasanāgāre āditte muhuttampi vosānaṃ anāpajjitvā ghaṭasatena ghaṭasahassena vārinā nibbāpayateva, evaṃ dhīro uppatitaṃ sokaṃ khippameva nibbāpaye. Tūlaṃ viya ca vāto yathā saṇṭhātuṃ na sakkoti, evaṃ dhaṃsaye viddhaṃseyyāti attho.

“Hurting oneself by oneself” means harming one's own being with sorrow, lamentation, and suffering. “Not by that”—by that lamentation, beings who have passed to the other world are not protected or sustained. “Useless”—therefore, this lamentation for those dead beings is useless. “Refuge”—a dwelling. This is said: Just as a wise man, when his own dwelling is on fire, does not allow even a moment of delay but extinguishes it with a hundred or a thousand pots of water, so too should the wise quickly extinguish arisen sorrow. And just as the wind blows away a tuft of cotton, so should one destroy and scatter it—this is the meaning.

Macco ekova accetīti ettha tāta bharata, ime sattā kammassakā nāma, tathā hi ito paralokaṃ gacchanto satto ekova acceti atikkamati, khattiyādikule jāyamānopi ekova gantvā jāyati. Tattha tattha pana ñātimittasaṃyogena ‘‘ayaṃ me pitā, ayaṃ me mātā, ayaṃ me mitto’’ti saṃyogaparamātveva sambhogā sabbapāṇīnaṃ, paramatthena pana tīsupi bhavesu kammassakāvete sattāti attho.

“A mortal passes away alone”—here, dear Bharata, these beings are indeed owners of their kamma. For when a being goes from this world to the next, they pass away alone, they transcend. Even if born in a khattiya or other family, they go alone and are born. There, however, through association with relatives and friends, with the thought, “This is my father, this is my mother, this is my friend,” enjoyment for all beings is based on nothing more than this connection. But in the ultimate sense, in all three realms of existence, these beings are owners of their kamma—this is the meaning.

Tasmāti yasmā etesaṃ sattānaṃ ñātimittasaṃyogaṃ ñātimittaparibhogamattaṃ ṭhapetvā ito paraṃ aññaṃ natthi, tasmā. Sampassatoti imañca parañca lokaṃ nānābhāvavinābhāvameva sammā passato. Aññāya dhammanti aṭṭhavidhalokadhammaṃ jānitvā. Hadayaṃ manañcāti idaṃ ubhayampi cittasseva nāmaṃ. Idaṃ vuttaṃ hoti –

“Therefore”—because for these beings, apart from the mere association and enjoyment of relatives and friends, there is nothing else, therefore. “One who sees rightly”—one who rightly sees this world and the next as being of different natures and subject to separation. “Knowing the Dhamma”—having understood the eight worldly conditions. “Heart and mind”—both of these are names for the mind. This is said:

‘‘Lābho [Pg.132] alābho yaso ayaso ca, nindā pasaṃsā ca sukhañca dukkhaṃ;

Ete aniccā manujesu dhammā, mā soca kiṃ socasi poṭṭhapādā’’ti. (jā. 1.4.114) –

“Gain and loss, fame and infamy, censure and praise, pleasure and pain—these conditions are impermanent among humans. Do not grieve; why do you grieve, O Poṭṭhapāda?”

Imesaṃ aṭṭhannaṃ lokadhammānaṃ yena kenaci cittaṃ pariyādīyati, tassa ca aniccataṃ ñatvā ṭhitassa dhīrassa pituputtamaraṇādivatthukā mahantāpi sokā hadayaṃ na tāpayantīti. Etaṃ vā aṭṭhavidhaṃ lokadhammaṃ ñatvā ṭhitassa hadayavatthuñca manañca mahantāpi sokā na tāpayantīti evampettha attho daṭṭhabbo.

Of these eight worldly conditions, by any of which the mind is overwhelmed, for the wise person who stands firm having known their impermanence, even great sorrows arising from such things as the death of a father or son do not torment the heart. Or, for one who stands firm having known this eightfold worldly condition, great sorrows do not torment the heart and the mind—this is how the meaning should be understood here.

Sohaṃ dassañca bhokkhañcāti gāthāya – tāta bharata, andhabālānaṃ sattānaṃ viya mama rodanaparidevanaṃ nāma na anucchavikaṃ, ahaṃ pana pitu accayena tassa ṭhāne ṭhatvā kapaṇādīnaṃ dānārahānaṃ dānaṃ, ṭhānantarārahānaṃ ṭhānantaraṃ, yasārahānaṃ yasaṃ dassāmi, pitarā me paribhuttanayena issariyaṃ paribhuñjissāmi, ñātake ca posessāmi, avasesañca antoparijanādikaṃ janaṃ pālessāmi, dhammikasamaṇabrāhmaṇānaṃ dhammikaṃ rakkhāvaraṇaguttiṃ karissāmīti evañhi jānato paṇḍitapurisassa anurūpaṃ kiccanti attho.

By the verse, “I shall give and I shall enjoy”— “Dear Bharata, weeping and lamentation are indeed unfitting for me, as they are for blind and foolish beings. But I, having taken my father’s place after his passing, will give gifts to the poor and others worthy of them, appoint the deserving to their rightful positions, and bestow honor upon those worthy of honor. I will enjoy sovereignty in the manner my father enjoyed it, support my relatives, and protect the remaining people, including the household. I shall provide righteous protection, shelter, and security to righteous ascetics and brahmins.” Thus, for a wise man who understands, such deeds are fitting—this is the meaning.

Parisā imaṃ rāmapaṇḍitassa aniccatāpakāsanaṃ dhammadesanaṃ sutvā nissokā ahesuṃ. Tato bharatakumāro rāmapaṇḍitaṃ vanditvā ‘‘bārāṇasirajjaṃ sampaṭicchathā’’ti āha. Tāta lakkhaṇañca, sītādeviñca gahetvā gantvā rajjaṃ anusāsathāti. Tumhe pana, devāti. Tāta, mama pitā ‘‘dvādasavassaccayena āgantvā rajjaṃ kāreyyāsī’’ti maṃ avoca, ahaṃ idāneva gacchanto tassa vacanakaro nāma na homi, aññānipi tīṇi vassāni atikkamitvā āgamissāmīti. ‘‘Ettakaṃ kālaṃ ko rajjaṃ kāressatī’’ti? ‘‘Tumhe kārethā’’ti. ‘‘Na mayaṃ kāressāmā’’ti. ‘‘Tena hi yāva mamāgamanā imā pādukā kāressantī’’ti attano tiṇapādukā omuñcitvā adāsi. Te tayopi janā pādukā gahetvā rāmapaṇḍitaṃ vanditvā mahājanaparivutā bārāṇasiṃ agamaṃsu. Tīṇi saṃvaccharāni pādukā rajjaṃ kāresuṃ. Amaccā tiṇapādukā rājapallaṅke ṭhapetvā [Pg.133] aḍḍaṃ vinicchinanti. Sace dubbinicchito hoti, pādukā aññamaññaṃ paṭihaññanti. Tāya saññāya puna vinicchinanti. Sammā vinicchitakāle pādukā nissaddā sannisīdanti. Rāmapaṇḍito tiṇṇaṃ saṃvaccharānaṃ accayena araññā nikkhamitvā bārāṇasinagaraṃ patvā uyyānaṃ pāvisi. Tassa āgamanabhāvaṃ ñatvā kumārā amaccagaṇaparivutā uyyānaṃ gantvā sītaṃ aggamahesiṃ katvā ubhinnampi abhisekaṃ akaṃsu. Evaṃ abhisekappatto mahāsatto alaṅkatarathe ṭhatvā mahantena parivārena nagaraṃ pavisitvā padakkhiṇaṃ katvā candakapāsādavarassa mahātalaṃ abhiruhi. Tato paṭṭhāya soḷasa vassasahassāni dhammena rajjaṃ kāretvā āyupariyosāne saggapuraṃ pūresi.

The assembly, having heard this Dhamma teaching by the wise Rāma revealing impermanence, became free from sorrow. Then Prince Bharata, having paid homage to the wise Rāma, said, “Accept the kingdom of Bārāṇasī.” “Take Lakkhaṇa and Queen Sītā with you and go, rule the kingdom.” “And you, my lord?” “Dear one, my father told me, ‘After twelve years have passed, return and rule the kingdom.’ If I go now, I would not be acting according to his word. I will return after another three years have passed.” “Who will rule the kingdom for that long?” “You shall rule.” “We will not rule.” “Then, until my return, let these sandals rule.” So saying, he took off his grass sandals and gave them to them. Those three took the sandals, paid homage to the wise Rāma, and, surrounded by a great crowd, went to Bārāṇasī. For three years, the sandals ruled the kingdom. The ministers would place the grass sandals on the royal throne and decide cases. If a case was decided wrongly, the sandals would strike against each other. By that sign, they would decide it again. When a case was decided rightly, the sandals would settle down in silence. At the end of three years, Rāma the wise left the forest, reached the city of Bārāṇasī, and entered the park. Having learned of his arrival, the princes, surrounded by a retinue of ministers, went to the park, made Sītā the chief queen, and performed the consecration for both of them. Thus, having received the consecration, the great being, standing in a decorated chariot, entered the city with a large entourage, circumambulated it, and ascended to the great terrace of the excellent Candaka Palace. From then on, he ruled the kingdom righteously for sixteen thousand years, and at the end of his life, he filled the city of the gods.

96.

96.

‘‘Dasa vassasahassāni, saṭṭhi vassasatāni ca;

Kambugīvo mahābāhu, rāmo rajjamakārayī’’ti. –

“For ten thousand years, and sixty hundred years besides,Kambugīva, the mighty-armed Rāma, ruled the kingdom.”

Ayaṃ abhisambuddhagāthā tamatthaṃ dīpeti.

This verse spoken by the Fully Enlightened One illuminates that meaning.

Tattha kambugīvoti suvaṇṇāḷiṅgasadisagīvo. Suvaṇṇañhi kambūti vuccati.

Here, ‘kambugīvo’ means one with a neck like a golden drum. For ‘kambu’ is indeed said to be gold.

Satthā imaṃ dhammadesanaṃ āharitvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne kuṭumbiko sotāpattiphale patiṭṭhahi. Tadā dasarathamahārājā suddhodanamahārājā ahosi, mātā mahāmāyādevī, sītā rāhulamātā, bharato ānando, lakkhaṇo sāriputto, parisā buddhaparisā, rāmapaṇḍito pana ahameva ahosinti.

The Teacher, having delivered this Dhamma teaching and revealed the Truths, made the connection for the Jātaka. At the conclusion of the teaching on the Truths, the householder was established in the fruit of stream-entry. At that time, King Dasaratha was King Suddhodana, the mother was Mahāmāyādevī, Sītā was Rāhula's mother, Bharata was Ānanda, Lakkhaṇa was Sāriputta, the assembly was the Buddha's assembly, and Rāma the wise was I myself.

Dasarathajātakavaṇṇanā sattamā.

The seventh exposition, on the Dasaratha Jātaka.

[462] 8. Saṃvarajātakavaṇṇanā

[462] 8. The Exposition of the Saṃvara Jātaka

Jānanto no mahārājāti idaṃ satthā jetavane viharanto ekaṃ ossaṭṭhavīriyaṃ bhikkhuṃ ārabbha kathesi. So kira sāvatthivāsī kulaputto satthu dhammadesanaṃ sutvā pabbajitvā laddhūpasampado ācariyupajjhāyavattaṃ pūrento ubhayāni pātimokkhāni paguṇāni katvā paripuṇṇapañcavasso [Pg.134] kammaṭṭhānaṃ gahetvā ‘‘araññe vasissāmī’’ti ācariyupajjhāye āpucchitvā kosalaraṭṭhe ekaṃ paccantagāmaṃ gantvā tattha iriyāpathe pasannamanussehi paṇṇasālaṃ katvā upaṭṭhiyamāno vassaṃ upagantvā yuñjanto ghaṭento vāyamanto accāraddhena vīriyena temāsaṃ kammaṭṭhānaṃ bhāvetvā obhāsamattampi uppādetuṃ asakkonto cintesi ‘‘addhā ahaṃ satthārā desitesu catūsu puggalesu padaparamo, kiṃ me araññavāsena, jetavanaṃ gantvā tathāgatassa rūpasiriṃ passanto madhuradhammadesanaṃ suṇanto vītināmessāmī’’ti. So vīriyaṃ ossajitvā tato nikkhanto anupubbena jetavanaṃ gantvā ācariyupajjhāyehi ceva sandiṭṭhasambhattehi ca āgamanakāraṇaṃ puṭṭho tamatthaṃ kathetvā tehi ‘‘kasmā evamakāsī’’ti garahitvā satthu santikaṃ netvā ‘‘kiṃ, bhikkhave, anicchamānaṃ bhikkhuṃ ānayitthā’’ti vutte ‘‘ayaṃ, bhante, vīriyaṃ ossajitvā āgato’’ti ārocite satthā ‘‘saccaṃ kirā’’ti pucchitvā ‘‘saccaṃ, bhante’’ti vutte ‘‘kasmā bhikkhu vīriyaṃ ossaji, imasmiñhi sāsane nibbīriyassa kusītapuggalassa aggaphalaṃ arahattaṃ nāma natthi, āraddhavīriyā imaṃ dhammaṃ ārādhenti, tvaṃ kho pana pubbe vīriyavā ovādakkhamo, teneva kāraṇena bārāṇasirañño puttasatassa sabbakaniṭṭho hutvāpi paṇḍitānaṃ ovāde ṭhatvā setacchattaṃ pattosī’’ti vatvā atītaṃ āhari.

"Knowing, O great king"—this the Teacher spoke while dwelling at Jetavana, concerning a monk who had slackened his effort. It seems that a clansman from Sāvatthī, having heard the Teacher’s Dhamma teaching, went forth and received full ordination. Fulfilling his duties toward his teachers and preceptor, mastering both Pātimokkhas, and completing five years, he took up a meditation subject. Thinking, "I will dwell in the forest," he took leave of his teachers and preceptor and went to a border village in the Kosala country. There, people who were pleased with his conduct built him a leaf hut and supported him. Entering the rains retreat, striving, exerting, and endeavoring with excessive effort for three months, he was unable to produce even a glimmer of light. He thought, "Surely, among the four types of persons taught by the Teacher, I am merely one who learns the words. What use is forest dwelling for me? Going to Jetavana, seeing the Tathāgata’s glorious form and listening to his sweet Dhamma teachings, I will pass my time." So, abandoning his effort, he left and gradually went to Jetavana. When questioned by his teachers, preceptor, and acquaintances about his reason for coming, he explained the matter. They rebuked him, saying, "Why did you act thus?" and took him to the Teacher. When asked, "Monks, why have you brought this monk against his will?" they replied, "Venerable sir, this monk has abandoned his effort and come." The Teacher asked, "Is it true?" and being told, "It is true, venerable sir," he said, "Why, monk, have you abandoned effort? For in this dispensation, there is no supreme fruit of arahantship for the lazy and indolent. Those who exert effort attain this Dhamma. But you, in a former life, were energetic and amenable to advice. Because of that, though you were the youngest among the hundred sons of the king of Bārāṇasī, you stood by the advice of the wise and obtained the white parasol." Having said this, he related the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente saṃvarakumāro nāma puttasatassa sabbakaniṭṭho ahosi. Rājā ekekaṃ puttaṃ ‘‘sikkhitabbayuttakaṃ sikkhāpethā’’ti ekekassa amaccassa adāsi. Saṃvarakumārassa ācariyo amacco bodhisatto ahosi paṇḍito byatto rājaputtassa pituṭṭhāne ṭhito. Amaccā sikkhitasippe rājaputte rañño dassesuṃ. Rājā tesaṃ janapadaṃ datvā uyyojesi. Saṃvarakumāro sabbasippassa nipphattiṃ patvā bodhisattaṃ pucchi ‘‘tāta, sace maṃ pitā janapadaṃ peseti, kiṃ karomī’’ti? ‘‘Tāta, tvaṃ janapade dīyamāne taṃ aggahetvā ‘deva ahaṃ sabbakaniṭṭho, mayipi gate tumhākaṃ pādamūlaṃ tucchaṃ bhavissati, ahaṃ tumhākaṃ pādamūleyeva vasissāmī’ti vadeyyāsī’’ti. Athekadivasaṃ rājā saṃvarakumāraṃ vanditvā ekamantaṃ [Pg.135] nisinnaṃ pucchi ‘‘kiṃ tāta, sippaṃ te niṭṭhita’’nti? ‘‘Āma, devā’’ti. ‘‘Tuyhampi janapadaṃ demī’’ti. ‘‘Deva tumhākaṃ pādamūlaṃ tucchaṃ bhavissati, pādamūleyeva vasissāmī’’ti. Rājā tussitvā ‘‘sādhū’’ti sampaṭicchi. So tato paṭṭhāya rañño pādamūleyeva hutvā punapi bodhisattaṃ pucchi ‘‘tāta aññaṃ kiṃ karomī’’ti? ‘‘Tāta rājānaṃ ekaṃ purāṇuyyānaṃ yācāhī’’ti. So ‘‘sādhū’’ti uyyānaṃ yācitvā tattha jātakehi pupphaphalehi nagare issarajanaṃ saṅgaṇhitvā puna ‘‘kiṃ karomī’’ti pucchi. ‘‘Tāta, rājānaṃ āpucchitvā antonagare bhattavetanaṃ tvameva dehī’’ti. So tathā katvā antonagare kassaci kiñci ahāpetvā bhattavetanaṃ datvā puna bodhisattaṃ pucchitvā rājānaṃ viññāpetvā antonivesane dāsaporisānampi hatthīnampi assānampi balakāyassapi vattaṃ aparihāpetvā adāsi, tirojanapadehi āgatānaṃ dūtādīnaṃ nivāsaṭṭhānādīni vāṇijānaṃ suṅkanti sabbakaraṇīyāni attanāva akāsi. Evaṃ so mahāsattassa ovāde ṭhatvā sabbaṃ antojanañca bahijanañca nāgare ca raṭṭhavāsino ca āgantuke ca āyavattane ca tena tena saṅgahavatthunā ābandhitvā saṅgaṇhi, sabbesaṃ piyo ahosi manāpo.

In the past, when King Brahmadatta was ruling in Benares, Prince Saṃvara was the youngest of a hundred sons. The king entrusted each son to a minister, saying, "Teach them the skills they ought to learn." The minister who was the teacher of Prince Saṃvara was the Bodhisatta—wise, skilled, and stood in the place of a father to the prince. When the ministers had trained the princes in their crafts, they presented them to the king. The king granted them provinces and sent them away. Having mastered all the skills, Prince Saṃvara asked the Bodhisatta, "Father, if my father sends me to a province, what should I do?" The Bodhisatta replied, "Dear one, if a province is offered to you, decline it and say, ‘Your Majesty, I am the very youngest; if I too should go, the place at your feet will be empty. I will stay right here at your feet.’" One day, the king, having summoned Prince Saṃvara who was seated to one side after paying his respects, asked, "Dear son, have you completed your training?" "Yes, Your Majesty," he replied. "I shall grant you a province as well," said the king. "Your Majesty, the place at your feet would be empty; I will stay right here at your feet," the prince answered. Pleased, the king accepted his words, saying, "Very well." From then on, the prince remained at the king’s feet. Later, he asked the Bodhisatta again, "Father, what else should I do?" "Dear one, ask the king for an old park," advised the Bodhisatta. Agreeing, the prince requested the park and, having won over the city’s influential people with the flowers and fruits that grew there, he then asked again, "What should I do now?" "Dear one, ask the king’s permission to personally distribute food and wages within the city," instructed the Bodhisatta. Following this advice, the prince ensured no one within the city was deprived of anything, providing food and wages himself. Later, after consulting the Bodhisatta again, he informed the king and took charge of distributing provisions to the servants and slaves in the royal residence, as well as to the elephants, horses, and the army, without any deficiency. He also personally attended to all duties, such as providing lodging for messengers arriving from foreign lands and collecting tolls from merchants. Thus, abiding by the Great Being’s guidance, he won over and bound to himself with various acts of kindness all people—those within the palace and without, city dwellers and country folk, visitors and those under his authority—and became beloved and dear to all.

Aparabhāge rājānaṃ maraṇamañce nipannaṃ amaccā pucchiṃsu ‘‘deva, tumhākaṃ accayena setacchattaṃ kassa demā’’ti? ‘‘Tāta, mama puttā sabbepi setacchattassa sāminova. Yo pana tumhākaṃ manaṃ gaṇhāti, tasseva setacchatthaṃ dadeyyāthā’’ti. Te tasmiṃ kālakate tassa sarīraparihāraṃ katvā sattame divase sannipatitvā ‘‘raññā ‘yo tumhākaṃ manaṃ gaṇhāti, tassa setacchattaṃ ussāpeyyāthā’ti vuttaṃ, amhākañca ayaṃ saṃvarakumāro manaṃ gaṇhātī’’ti ñātakehi parivāritā tassa kañcanamālaṃ setacchattaṃ ussāpayiṃsu. Saṃvaramahārājā bodhisattassa ovāde ṭhatvā dhammena rajjaṃ kāresi. Itare ekūnasatakumārā ‘‘pitā kira no kālakato, saṃvarakumārassa kira setacchattaṃ ussāpesuṃ, so sabbakaniṭṭho, tassa chattaṃ na pāpuṇāti, sabbajeṭṭhakassa chattaṃ ussāpessāmā’’ti ekato āgantvā ‘‘chattaṃ vā no detu, yuddhaṃ vā’’ti saṃvaramahārājassa paṇṇaṃ pesetvā nagaraṃ uparundhiṃsu. Rājā bodhisattassa taṃ pavattiṃ ārocetvā ‘‘idāni kiṃ karomā’’ti pucchi. Mahārāja, tava bhātikehi [Pg.136] saddhiṃ yujjhanakiccaṃ natthi, tvaṃ pitu santakaṃ dhanaṃ satakoṭṭhāse kāretvā ekūnasataṃ bhātikānaṃ pesetvā ‘‘imaṃ tumhākaṃ koṭṭhāsaṃ pitu santakaṃ gaṇhatha, nāhaṃ tumhehi saddhiṃ yujjhāmī’’ti sāsanaṃ pahiṇāhīti. So tathā akāsi. Athassa sabbajeṭṭhabhātiko uposathakumāro nāma sese āmantetvā ‘‘tātā, rājānaṃ nāma abhibhavituṃ samatthā nāma natthi, ayañca no kaniṭṭhabhātiko paṭisattupi hutvā na tiṭṭhati, amhākaṃ pitu santakaṃ dhanaṃ pesetvā ‘nāhaṃ tumhehi saddhiṃ yujjhāmī’ti pesesi, na kho pana mayaṃ sabbepi ekakkhaṇe chattaṃ ussāpessāma, ekasseva chattaṃ ussāpessāma, ayameva rājā hotu, etha taṃ passitvā rājakuṭumbaṃ paṭicchādetvā amhākaṃ janapadameva gacchāmā’’ti āha. Atha te sabbepi kumārā nagaradvāraṃ vivarāpetvā paṭisattuno ahutvā nagaraṃ pavisiṃsu.

Later, when the king was lying on his deathbed, the ministers asked him, "Your Majesty, after your passing, to whom shall we give the white parasol?" "My dears, all my sons are lords of the white parasol. But you should give the white parasol to him alone who wins your hearts." When the king passed away, they performed the funeral rites for his body. On the seventh day, they gathered and said, "The king instructed, 'You should raise the white parasol for whoever wins your hearts.' And this Prince Saṃvara has won our hearts." Surrounded by his relatives, they raised the golden garland and the white parasol for him. King Saṃvara, upholding the Bodhisatta’s advice, ruled righteously. The other ninety-nine princes thought, "Our father has passed away, and they have raised the white parasol for Prince Saṃvara. He is the youngest; the parasol is not his due. We shall raise the parasol for the eldest instead." They came together and sent a message to King Saṃvara: "Either give us the parasol or give us battle." Then they besieged the city. The king informed the Bodhisatta of the situation and asked, "What should we do now?" "Great king, there is no need for you to fight with your brothers. Have your father’s wealth divided into a hundred portions, send ninety-nine portions to your brothers, and dispatch a message saying: 'Take this, your portion of our father’s wealth. I will not fight with you.'" He did so. Then his eldest brother, Prince Uposatha, addressed the others: "My dears, there is no one who can overpower a king. And this youngest brother of ours does not even stand as an opponent. He has sent us our father’s wealth with the message, 'I will not fight with you.' Indeed, we cannot all raise the parasol at once; we can raise the parasol for one only. Let him be the king. Come, let us see him, provide for the royal family, and return to our own provinces." Then all the princes had the city gates opened and, no longer being adversaries, entered the city.

Rājāpi tesaṃ amaccehi paṇṇākāraṃ gāhāpetvā paṭimaggaṃ peseti. Kumārā nātimahantena parivārena pattikāva āgantvā rājanivesanaṃ abhiruhitvā saṃvaramahārājassa nipaccakāraṃ dassetvā nīcāsane nisīdiṃsu. Saṃvaramahārājā setacchattassa heṭṭhā sīhāsane nisīdi, mahanto yaso mahantaṃ sirisobhaggaṃ ahosi, olokitolokitaṭṭhānaṃ kampi. Uposathakumāro saṃvaramahārājassa sirivibhavaṃ oloketvā ‘‘amhākaṃ pitā attano accayena saṃvarakumārassa rājabhāvaṃ ñatvā maññe amhākaṃ janapade datvā imassa na adāsī’’ti cintetvā tena saddhiṃ sallapanto tisso gāthā abhāsi –

The king, too, had his ministers accept the gifts and sent them back on their way. The princes, with a retinue that was not too large, came on foot and ascended to the royal residence. Having shown their respects to King Saṃvara, they sat on low seats. King Saṃvara sat on the lion throne beneath the white parasol. Great was his fame, great was his glorious splendor; wherever he looked, the place trembled. Prince Uposatha, observing King Saṃvara’s glorious majesty, thought, “Our father, knowing that Prince Saṃvara would become king after his own passing, I suppose, gave provinces to us but did not give one to him.” Thinking thus, while conversing with him, he spoke three verses:

97.

97.

‘‘Jānanto no mahārāja, tava sīlaṃ janādhipo;

Ime kumāre pūjento, na taṃ kenaci maññatha.

“Knowing your virtue, O great king, the lord of men, while honoring these princes, did not consider you for any province.”

98.

98.

‘‘Tiṭṭhante no mahārāje, adu deve divaṅgate;

Ñātī taṃ samanuññiṃsu, sampassaṃ atthamattano.

“Was it while the great king was still living, or was it after that deva had passed to heaven, that the kinsmen, seeing their own advantage, gave you their consent?”

99.

99.

‘‘Kena saṃvara vattena, sañjāte abhitiṭṭhasi;

Kena taṃ nātivattanti, ñātisaṅghā samāgatā’’ti.

“By what restraint, O Saṃvara, and by what conduct do you prevail over those of equal birth? By what means do your assembled kinsmen not overcome you?”

Tattha [Pg.137] jānanto noti jānanto nu. Janādhipoti amhākaṃ pitā narindo. Imeti ime ekūnasate kumāre. Pāḷipotthakesu pana ‘‘aññe kumāre’’ti likhitaṃ. Pūjentoti tena tena janapadena mānento. Na taṃ kenacīti khuddakenāpi kenaci janapadena taṃ pūjetabbaṃ na maññittha, ‘‘ayaṃ mama accayena rājā bhavissatī’’ti ñatvā maññe attano pādamūleyeva vāsesīti. Tiṭṭhante noti tiṭṭhante nu, dharamāneyeva nūti pucchati, adu deveti udāhu amhākaṃ pitari divaṅgate attano atthaṃ vuḍḍhiṃ passantā saddhiṃ rājakārakehi negamajānapadehi ñātayo taṃ ‘‘rājā hohī’’ti samanuññiṃsu. Vattenāti sīlācārena. Sañjāte abhitiṭṭhasīti samānajātike ekūnasatabhātaro abhibhavitvā tiṭṭhasi. Nātivattantīti na abhibhavanti.

Herein, jānanto no means jānanto nu (knowing, indeed?). Janādhipo means our father, the king. Ime means these ninety-nine princes. In the Pāli books, however, it is written as ‘other princes’. Pūjento means honoring with this and that province. Na taṃ kenaci means he did not think you should be honored with any province, even a small one, knowing, ‘This one will be king after my passing,’ I suppose, and so he kept you at his own feet. Tiṭṭhante no means tiṭṭhante nu (while he was still living, indeed?); he asks if it was while he was still living. Adu deve means or, when our father, the deva, had passed away, did the kinsmen, along with the king-makers, the townspeople, and the country-folk, seeing their own benefit and prosperity, consent, saying, ‘Be king’? Vattena means by virtuous conduct. Sañjāte abhitiṭṭhasi means you stand, having overcome your ninety-nine brothers of equal birth. Nātivattanti means they do not overcome.

Taṃ sutvā saṃvaramahārājā attano guṇaṃ kathento cha gāthā abhāsi –

Hearing that, King Saṃvara, speaking of his own virtues, spoke six verses:

100.

100.

‘‘Na rājaputta usūyāmi, samaṇānaṃ mahesinaṃ;

Sakkaccaṃ te namassāmi, pāde vandāmi tādinaṃ.

“O prince, I do not envy the ascetics, the great seers. I honor them with reverence; I bow at the feet of such ones.”

101.

101.

‘‘Te maṃ dhammaguṇe yuttaṃ, sussūsamanusūyakaṃ;

Samaṇā manusāsanti, isī dhammaguṇe ratā.

“Those ascetics and sages, delighting in the qualities of the Dhamma, instruct me, who am endowed with the qualities of the Dhamma, eager to listen, and free from envy.”

102.

102.

‘‘Tesāhaṃ vacanaṃ sutvā, samaṇānaṃ mahesinaṃ;

Na kiñci atimaññāmi, dhamme me nirato mano.

“Having heard the words of those ascetics, the great seers, I do not disparage anything; my mind is devoted to the Dhamma.”

103.

103.

‘‘Hatthārohā anīkaṭṭhā, rathikā pattikārakā;

Tesaṃ nappaṭibandhāmi, niviṭṭhaṃ bhattavetanaṃ.

“Elephant riders, soldiers of the line, charioteers, and foot soldiers—I do not withhold from them their established food and wages.”

104.

104.

‘‘Mahāmattā ca me atthi, mantino paricārakā;

Bārāṇasiṃ voharanti, bahumaṃsasurodanaṃ.

“I have great ministers, counselors, and attendants; they administer Benares with its abundant meat, liquor, and rice.”

105.

105.

‘‘Athopi vāṇijā phītā, nānāraṭṭhehi āgatā;

Tesu me vihitā rakkhā, evaṃ jānāhuposathā’’ti.

“Moreover, prosperous merchants have come from various countries; for them I have arranged protection—know this, Uposatha.”

Tattha [Pg.138] na rājaputtāti ahaṃ rājaputta, kañci sattaṃ ‘‘ayaṃ sampatti imassa mā hotū’’ti na usūyāmi. Tādinanti tādilakkhaṇayuttānaṃ samitapāpatāya samaṇānaṃ mahantānaṃ sīlakkhandhādīnaṃ guṇānaṃ esitatāya mahesīnaṃ dhammikasamaṇabrāhmaṇānaṃ pañcapatiṭṭhitena pāde vandāmi, dānaṃ dadanto dhammikañca nesaṃ rakkhāvaraṇaguttiṃ paccupaṭṭhapento sakkaccaṃ te namassāmi, manena sampiyāyanto ca pūjemīti attho. Te manti te samaṇā maṃ ‘‘ayaṃ dhammakoṭṭhāse yuttapayutto sussūsaṃ anusūyako’’ti tathato ñatvā maṃ dhammaguṇe yuttaṃ sussūsaṃ anusūyakaṃ anusāsanti, ‘‘idaṃ kara, idaṃ mā karī’’ti ovadantīti attho. Tesāhanti tesaṃ ahaṃ. Hatthārohāti hatthiṃ āruyha yujjhanakā yodhā. Anīkaṭṭhāti hatthānīkādīsu ṭhitā. Rathikāti rathayodhā. Pattikārakāti pattinova. Niviṭṭhanti yaṃ tehi sajjitaṃ bhattañca vetanañca, ahaṃ taṃ nappaṭibandhāmi, aparihāpetvā dadāmīti attho.

Herein, Na rājaputta usūyāmi means: I, a prince, do not envy any being, thinking, ‘May this prosperity not be theirs.’ Tādinaṃ refers to those endowed with the quality of being ‘such a one’: I bow at the feet of righteous ascetics and brahmins—who are ascetics because they have quelled evil, and great seers because they seek great virtues such as the aggregate of morality—with the five-point prostration. The meaning is: while giving gifts and establishing for them righteous protection, guarding, and security, I honor them respectfully and cherish them in my heart. Te maṃ means: those ascetics, truly knowing me as one who is diligently engaged in the portion of Dhamma, eager to listen, and not envious, instruct me; the meaning is that they advise me, saying, ‘Do this, do not do that.’ Tesāhaṃ means tesaṃ ahaṃ (of them, I). Hatthārohā means warriors who fight mounted on elephants. Anīkaṭṭhā means those stationed in the divisions, such as the elephant corps. Rathikā means chariot warriors. Pattikārakā means foot soldiers. Niviṭṭhaṃ means the food and wages that have been arranged for them; I do not withhold them, meaning I give them without reduction.

Mahāmattāti bhātika, mayhaṃ mahāpaññā mantesu kusalā mahāamaccā ceva avasesamantino ca paricārakā atthi. Iminā imaṃ dasseti ‘‘tumhe mantasampanne paṇḍite ācariye na labhittha, amhākaṃ pana ācariyā paṇḍitā upāyakusalā, te no setacchattena yojesu’’nti. Bārāṇasinti bhātika, mama chattaṃ ussāpitakālato paṭṭhāya ‘‘amhākaṃ rājā dhammiko anvaddhamāsaṃ devo vassati, tena sassāni sampajjanti, bārāṇasiyaṃ bahuṃ khāditabbayuttakaṃ macchamaṃsaṃ pāyitabbayuttakaṃ surodakañca jāta’’nti evaṃ raṭṭhavāsino bahumaṃsasurodakaṃ katvā bārāṇasiṃ voharanti. Phītāti hatthiratanaassaratanamuttaratanādīni āharitvā nirupaddavā vohāraṃ karontā phītā samiddhā. Evaṃ jānāhīti bhātika uposatha ahaṃ imehi ettakehi kāraṇehi sabbakaniṭṭhopi hutvā mama bhātike abhibhavitvā setacchattaṃ patto, evaṃ jānāhīti.

Mahāmattā means: Brother, I have great ministers, as well as other counselors and attendants, who are of great wisdom and skilled in counsel. By this he shows: ‘You did not find wise teachers accomplished in counsel, but our teachers are wise and skilled in means; they are the ones who provided us with the white parasol.’ Bārāṇasiṃ means: Brother, from the time my parasol was raised, the country-dwellers say, ‘Our king is righteous, the heavens rain every fortnight, and because of that the crops are abundant. In Benares, much edible fish and meat, and drinkable liquor and water have appeared.’ Thus the inhabitants of the land, with this abundance of meat, liquor, and water, conduct their affairs in Benares. Phītā means: bringing treasures such as elephant-jewels, horse-jewels, pearl-jewels, and so on, they trade without misfortune, thus they are prosperous and successful. Evaṃ jānāhi means: Brother Uposatha, know that it is for these many reasons that I, though the very youngest, have overcome my brothers and attained the white parasol. Thus you should know.

Athassa guṇaṃ sutvā uposathakumāro dve gāthā abhāsi –

Then, having heard of his virtues, Prince Uposatha spoke two verses:

106.

106.

‘‘Dhammena kira ñātīnaṃ, rajjaṃ kārehi saṃvara;

Medhāvī paṇḍito cāsi, athopi ñātinaṃ hito.

“Truly, O Saṃvara, rule the kingdom of your kinsmen righteously! You are wise and learned, and also a benefactor to your kinsmen.”

107.

107.

‘‘Taṃ [Pg.139] taṃ ñātiparibyūḷhaṃ, nānāratanamocitaṃ;

Amittā nappasahanti, indaṃva asurādhipo’’ti.

“Enemies cannot overcome you, surrounded as you are by kinsmen and endowed with various jewels, just as the lord of the Asuras cannot overcome Indra.”

Tattha dhammena kira ñātīnanti tāta saṃvara mahārāja, dhammena kira tvaṃ ekūnasatānaṃ ñātīnaṃ attano jeṭṭhabhātikānaṃ ānubhāvaṃ abhibhavasi, ito paṭṭhāya tvameva rajjaṃ kārehi, tvameva medhāvī ceva paṇḍito ca ñātīnañca hitoti attho. Taṃ tanti evaṃ vividhaguṇasampannaṃ taṃ. Ñātiparibyūḷhanti amhehi ekūnasatehi ñātakehi parivāritaṃ. Nānāratanamocitanti nānāratanehi ocitaṃ sañcitaṃ bahuratanasañcayaṃ. Asurādhipoti yathā tāvatiṃsehi parivāritaṃ indaṃ asurarājā nappasahati, evaṃ amhehi ārakkhaṃ karontehi parivāritaṃ taṃ tiyojanasatike kāsiraṭṭhe dvādasayojanikāya bārāṇasiyā rajjaṃ kārentaṃ amittā nappasahantīti dīpeti.

Herein, Dhammena kira ñātīnaṃ means: Dear King Saṃvara, it is truly by righteousness that you overcome the power of your ninety-nine kinsmen, your own elder brothers. From now on, you alone should rule the kingdom; you alone are wise and learned, and a benefactor to your kinsmen—this is the meaning. Taṃ taṃ means you, who are endowed with such various virtues. Ñātiparibyūḷhaṃ means surrounded by us, the ninety-nine kinsmen. Nānāratanamocitaṃ means filled and accumulated with various jewels, a great store of treasures. Indaṃva asurādhipo shows that just as the king of the asuras cannot overcome Indra, who is surrounded by the Tāvatiṃsa devas, so too enemies cannot overcome you, who are surrounded and protected by us while you rule the kingdom of Kāsi, three hundred yojanas in extent, from Bārāṇasī, which is twelve yojanas in size.

Saṃvaramahārājā sabbesampi bhātikānaṃ mahantaṃ yasaṃ adāsi. Te tassa santike māsaḍḍhamāsaṃ vasitvā ‘‘mahārāja janapadesu coresu uṭṭhahantesu mayaṃ jānissāma, tvaṃ rajjasukhaṃ anubhavā’’ti vatvā attano attano janapadaṃ gatā. Rājāpi bodhisattassa ovāde ṭhatvā āyupariyosāne devanagaraṃ pūrento agamāsi.

King Saṃvara bestowed great renown upon all his brothers. They stayed with him for a month and a half and then, saying, “Great king, should thieves arise in the provinces, we shall take care of it. You may enjoy the bliss of kingship,” they each returned to their own province. The king, too, having abided by the Bodhisatta’s advice, at the end of his life, went on to fill the city of the devas.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘bhikkhu evaṃ tvaṃ pubbe ovādakkhamo, idāni kasmā vīriyaṃ na akāsī’’ti vatvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne so bhikkhu sotāpattiphale patiṭṭhahi.

The Teacher, having delivered this discourse, said: "Monk, formerly you were amenable to advice; why do you not exert effort now?" Having spoken thus, he revealed the Truths and made the connection of the Jātaka. At the conclusion of the Truths, that monk was established in the fruit of stream-entry.

Tadā saṃvaramahārājā ayaṃ bhikkhu ahosi, uposathakumāro sāriputto, sesabhātikā therānutherā, parisā buddhaparisā, ovādadāyako amacco pana ahameva ahosinti.

At that time, King Saṃvara was this monk, Prince Uposatha was Sāriputta, the remaining brothers were the elder and younger monks, the assembly was the Buddha's assembly, and the minister who gave the advice was I myself.

Saṃvarajātakavaṇṇanā aṭṭhamā.

The commentary on the Saṃvara Jātaka, the eighth.

[463] 9. Suppārakajātakavaṇṇanā

[463] 9. The Commentary on the Suppāraka Jātaka.

Ummujjanti nimujjantīti idaṃ satthā jetavane viharanto paññāpāramiṃ ārabbha kathesi. Ekadivasañhi sāyanhasamaye tathāgatassa dhammaṃ desetuṃ nikkhamanaṃ āgamayamānā bhikkhū dhammasabhāyaṃ nisīditvā ‘‘āvuso, aho [Pg.140] satthā mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño tatra tatra upāyapaññāya samannāgato vipulāya pathavīsamāya, mahāsamuddo viya gambhīrāya, ākāso viya vitthiṇṇāya, sakalajambudīpasmiñhi uṭṭhitapañho dasabalaṃ atikkamitvā gantuṃ samattho nāma natthi. Yathā mahāsamudde uṭṭhitaūmiyo velaṃ nātikkamanti, velaṃ patvāva bhijjanti, evaṃ na koci pañho dasabalaṃ atikkamati, satthu pādamūlaṃ patvā bhijjatevā’’ti dasabalassa mahāpaññāpāramiṃ vaṇṇesuṃ. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, tathāgato idāneva paññavā, pubbepi aparipakke ñāṇe paññavāva, andho hutvāpi mahāsamudde udakasaññāya ‘imasmiṃ imasmiṃ samudde idaṃ nāma idaṃ nāma ratana’nti aññāsī’’ti vatvā atītaṃ āhari.

"They rise up and sink down"—this the Teacher spoke while dwelling at Jetavana, concerning the perfection of wisdom. One evening, as the monks were awaiting the Tathāgata's departure to teach the Dhamma, they sat in the Dhamma hall and said, "Friends, truly the Teacher is of great wisdom, wide wisdom, joyful wisdom, swift wisdom, sharp wisdom, penetrative wisdom, endowed here and there with wisdom in skillful means, with wisdom as expansive as the earth, as deep as the great ocean, and as vast as the sky. Indeed, in all of Jambudīpa, there is no question that arises which is capable of surpassing the Ten-Powered One. Just as waves that arise in the great ocean do not cross the shore, but break upon reaching the shore, so too no question surpasses the Ten-Powered One; having reached the Teacher's feet, it simply shatters.” Thus they were praising the great perfection of wisdom of the Ten-Powered One. The Teacher arrived and asked, "Monks, with what discussion are you now gathered here?" When they said, "With this one," he said, "Monks, it is not only now that the Tathāgata is wise; even in the past, when his knowledge was not yet fully ripened, he was wise. Though blind, by the perception of water, he knew, 'In this and that ocean are jewels named such and such.'" Then he brought forth a past story.

Atīte kururaṭṭhe kururājā nāma rajjaṃ kāresi, kurukacchaṃ nāma paṭṭanagāmo ahosi. Tadā bodhisatto kurukacche niyāmakajeṭṭhakassa putto hutvā nibbatti pāsādiko suvaṇṇavaṇṇo, ‘‘suppārakakumāro’’tissa nāmaṃ kariṃsu. So mahantena parivārena vaḍḍhanto soḷasavassakāleyeva niyāmakasippe nipphattiṃ patvā aparabhāge pitu accayena niyāmakajeṭṭhako hutvā niyāmakakammaṃ akāsi, paṇḍito ñāṇasampanno ahosi. Tena āruḷhanāvāya byāpatti nāma natthi. Tassa aparabhāge loṇajalapahaṭāni dvepi cakkhūni nassiṃsu. So tato paṭṭhāya niyāmakajeṭṭhako hutvāpi niyāmakakammaṃ akatvā ‘‘rājānaṃ nissāya jīvissāmī’’ti rājānaṃ upasaṅkami. Atha naṃ rājā agghāpaniyakamme ṭhapesi. So tato paṭṭhāya rañño hatthiratanaassaratanamuttasāramaṇisārādīni agghāpesi.

In the past, in the kingdom of Kuru, a king named Kururāja reigned, and there was a port village called Kurukaccha. At that time, the Bodhisatta was reborn in Kurukaccha as the son of the chief navigator, handsome and golden-skinned. They named him "Suppārakakumāra." Growing up with a large retinue, by the age of sixteen, he had mastered the navigator's craft. Later, after his father's death, he became the chief navigator and carried out the navigator's work. He was wise and full of knowledge. No ship piloted by him ever met with disaster. Later, both his eyes were destroyed by salty water. From then on, though he was still the chief navigator, he no longer engaged in the navigator's work, thinking, "I will live depending on the king." So he approached the king. Then the king appointed him to the task of evaluating valuables. From that time onward, he evaluated the king’s elephant-gems, horse-gems, the finest pearls, the finest gems, and other precious items.

Athekadivasaṃ ‘‘rañño maṅgalahatthī bhavissatī’’ti kāḷapāsāṇakūṭavaṇṇaṃ ekaṃ vāraṇaṃ ānesuṃ. Taṃ disvā rājā ‘‘paṇḍitassa dassethā’’ti āha. Atha naṃ tassa santikaṃ nayiṃsu. So hatthena tassa sarīraṃ parimajjitvā ‘‘nāyaṃ maṅgalahatthī bhavituṃ anucchaviko, pādehi vāmanadhātuko esa, etañhi mātā vijāyamānā aṅkena sampaṭicchituṃ nāsakkhi, tasmā bhūmiyaṃ patitvā pacchimapādehi vāmanadhātuko hotī’’ti [Pg.141] āha. Hatthiṃ gahetvā āgate pucchiṃsu. Te ‘‘saccaṃ paṇḍito kathetī’’ti vadiṃsu. Taṃ kāraṇaṃ rājā sutvā tuṭṭho tassa aṭṭha kahāpaṇe dāpesi.

One day, they brought a dark-colored elephant resembling a heap of black stone, saying, "This will be the king's auspicious elephant." Seeing it, the king said, "Show it to the wise man." Then they led it to him. He stroked its body with his hand and said, "This is not suitable to be an auspicious elephant; it has a stunted nature in its legs. Indeed, when its mother was giving birth, she was unable to receive it in her lap, so it fell to the ground and thus became stunted in its hind legs." Those who had brought the elephant were questioned, and they said, "The wise man speaks the truth." Hearing this reason, the king was pleased and had eight kahāpaṇas given to him.

Punekadivasaṃ ‘‘rañño maṅgalaasso bhavissatī’’ti ekaṃ assaṃ ānayiṃsu. Tampi rājā paṇḍitassa santikaṃ pesesi. So tampi hatthena parāmasitvā ‘‘ayaṃ maṅgalaasso bhavituṃ na yutto, etassa hi jātadivaseyeva mātā mari, tasmā mātu khīraṃ alabhanto na sammā vaḍḍhito’’ti āha. Sāpissa kathā saccāva ahosi. Tampi sutvā rājā tussitvā aṭṭha kahāpaṇe dāpesi. Athekadivasaṃ ‘‘rañño maṅgalaratho bhavissatī’’ti rathaṃ āhariṃsu. Tampi rājā tassa santikaṃ pesesi. So tampi hatthena parāmasitvā ‘‘ayaṃ ratho susirarukkhena kato, tasmā rañño nānucchaviko’’ti āha. Sāpissa kathā saccāva ahosi. Rājā tampi sutvā aṭṭheva kahāpaṇe dāpesi. Athassa mahagghaṃ kambalaratanaṃ āhariṃsu. Tampi tasseva pesesi. So tampi hatthena parāmasitvā ‘‘imassa mūsikacchinnaṃ ekaṭṭhānaṃ atthī’’ti āha. Sodhentā taṃ disvā rañño ārocesuṃ. Rājā sutvā tussitvā aṭṭheva kahāpaṇe dāpesi.

Again one day, they brought a horse, saying, "This will be the king's auspicious horse." The king sent it to the wise man as well. He also touched it with his hand and said, "This horse is not fit to be an auspicious one, for its mother died on the very day it was born. Therefore, not having received its mother's milk, it was not properly nourished." His words also proved to be true. Hearing this too, the king was pleased and gave him eight kahāpaṇas. Then one day, they brought a chariot, saying, "This will be the king's auspicious chariot." The king sent it to him as well. He also touched it with his hand and said, "This chariot is made from hollow wood, so it is not suitable for the king." His words also proved to be true. The king, hearing this too, gave him eight kahāpaṇas. Then they brought him a precious woolen blanket. The king sent that to him as well. He also touched it with his hand and said, "This has a place where it was gnawed by a mouse." Those searching, upon seeing it, reported to the king. Hearing this, the king was pleased and gave him eight kahāpaṇas.

So cintesi ‘‘ayaṃ rājā evarūpānipi acchariyāni disvā aṭṭheva kahāpaṇe dāpesi, imassa dāyo nhāpitadāyo, nhāpitajātiko bhavissati, kiṃ me evarūpena rājupaṭṭhānena, attano vasanaṭṭhānameva gamissāmī’’ti. So kurukacchapaṭṭanameva paccāgami. Tasmiṃ tattha vasante vāṇijā nāvaṃ sajjetvā ‘‘kaṃ niyāmakaṃ karissāmā’’ti mantesuṃ. ‘‘Suppārakapaṇḍitena āruḷhanāvā na byāpajjati, esa paṇḍito upāyakusalo, andho samānopi suppārakapaṇḍitova uttamo’’ti taṃ upasaṅkamitvā ‘‘niyāmako no hohī’’ti vatvā ‘‘tātā, ahaṃ andho, kathaṃ niyāmakakammaṃ karissāmī’’ti vutte ‘‘sāmi, andhāpi tumheyeva amhākaṃ uttamā’’ti punappunaṃ yāciyamāno ‘‘sādhu tātā, tumhehi ārocitasaññāya niyāmako bhavissāmī’’ti tesaṃ nāvaṃ abhiruhi. Te nāvāya mahāsamuddaṃ pakkhandiṃsu. Nāvā satta divasāni nirupaddavā agamāsi, tato akālavātaṃ uppātitaṃ uppajji, nāvā cattāro māse pakatisamuddapiṭṭhe vicaritvā khuramālīsamuddaṃ nāma pattā. Tattha [Pg.142] macchā manussasamānasarīrā khuranāsā udake ummujjanimujjaṃ karonti. Vāṇijā te disvā mahāsattaṃ tassa samuddassa nāmaṃ pucchantā paṭhamaṃ gāthamāhaṃsu –

He thought, "This king, having seen such wonders, gave only eight kahāpaṇas. This gift is a barber's gift; he must be of the barber caste. What use is such royal service to me? I will go to my own dwelling place." So he returned to the port of Kurukaccha. While he was living there, merchants prepared a ship and consulted, "Whom shall we appoint as navigator?" They said, "A ship boarded by Suppāraka the Wise does not come to harm. He is wise and skilled in means. Even though blind, Suppāraka the Wise is the best." Approaching him, they said, "Be our navigator." He replied, "Friends, I am blind. How can I perform the duties of a navigator?" They insisted, "Sir, even though blind, you are still the best for us." Being repeatedly entreated, he agreed, "Very well, friends. I will be your navigator, relying on the signs you report." He boarded their ship. They set sail into the great ocean. For seven days, the ship sailed without mishap. Then, a sudden, untimely storm arose. The ship drifted for four months on the surface of the ordinary ocean and reached a sea called Khuramālī. There, fish with human-like bodies and razor-sharp noses were diving and surfacing in the water. Seeing them, the merchants, asking the Great Being the name of that sea, spoke the first verse:

108.

108.

‘‘Ummujjanti nimujjanti, manussā khuranāsikā;

Suppārakaṃ taṃ pucchāma, samuddo katamo aya’’nti.

"They rise and sink, these human-like beings with razor noses! We ask you, Suppāraka, what ocean is this?"

Evaṃ tehi puṭṭho mahāsatto attano niyāmakasuttena saṃsanditvā dutiyaṃ gāthamāha –

Thus questioned by them, the Great Being, checking it against his navigator's lore, spoke the second verse:

109.

109.

‘‘Kurukacchā payātānaṃ, vāṇijānaṃ dhanesinaṃ;

Nāvāya vippanaṭṭhāya, khuramālīti vuccatī’’ti.

"For the wealth-seeking merchants who set out from Kurukaccha, whose ship is lost, this is called Khuramālī."

Tattha payātānanti kurukacchapaṭṭanā nikkhamitvā gacchantānaṃ. Dhanesinanti tumhākaṃ vāṇijānaṃ dhanaṃ pariyesantānaṃ. Nāvāya vippanaṭṭhāyāti tāta tumhākaṃ imāya videsaṃ pakkhandanāvāya kammakārakaṃ pakatisamuddaṃ atikkamitvā sampatto ayaṃ samuddo ‘‘khuramālī’’ti vuccati, evametaṃ paṇḍitā kathentīti.

Here, 'of those who have set out' means of those departing from the city of Kurukaccha and going forth. 'Of those seeking wealth' means of you merchants seeking wealth. And 'for the destruction of the ship' means, Fathers, this ocean, which has been reached by your ship journeying to a foreign land, having crossed the ordinary sea, is called 'Khuramālī'; thus do the wise say.

Tasmiṃ pana samudde vajiraṃ ussannaṃ hoti. Mahāsatto ‘‘sacāhaṃ ‘ayaṃ vajirasamuddo’ti evaṃ etesaṃ kathessāmi, lobhena bahuṃ vajiraṃ gaṇhitvā nāvaṃ osīdāpessantī’’ti tesaṃ anācikkhitvāva nāvaṃ laggāpetvā upāyenekaṃ yottaṃ gahetvā macchagahaṇaniyāmena jālaṃ khipāpetvā vajirasāraṃ uddharitvā nāvāyaṃ pakkhipitvā aññaṃ appagghabhaṇḍaṃ chaḍḍāpesi. Nāvā taṃ samuddaṃ atikkamitvā purato aggimāliṃ nāma gatā. So pajjalitaaggikkhandho viya majjhanhikasūriyo viya ca obhāsaṃ muñcanto aṭṭhāsi. Vāṇijā –

In that ocean, diamonds were abundant. The Great Being thought, "If I tell them, 'This is a diamond ocean,' they will greedily take many diamonds and sink the ship." Without informing them, he had the ship anchored. Then, using a stratagem, he took a rope, and by the method of catching fish, he had a net cast. He drew out the finest diamonds, placed them in the ship, and had other goods of little value discarded. The ship crossed that ocean and ahead, it reached a sea called Aggimālī. It stood there, emitting light like a blazing mass of fire or like the midday sun. The merchants—

110.

110.

‘‘Yathā aggīva sūriyova, samuddo paṭidissati;

Suppārakaṃ taṃ pucchāma, samuddo katamo aya’’nti. – gāthāya taṃ pucchiṃsu;

“Like fire or the sun, the ocean appears; We ask you, Suppāraka, which ocean is this?” – with this verse they asked him.

Mahāsattopi [Pg.143] tesaṃ anantaragāthāya kathesi –

The Great Being also spoke to them in the immediately following verse:

111.

111.

‘‘Kurukacchā payātānaṃ, vāṇijānaṃ dhanesinaṃ;

Nāvāya vippanaṭṭhāya, aggimālīti vuccatī’’ti.

“For the merchants who set out from Kurukaccha seeking wealth, it is called Aggimālī, for the destruction of the ship.”

Tasmiṃ pana samudde suvaṇṇaṃ ussannaṃ ahosi. Mahāsatto purimanayeneva tatopi suvaṇṇaṃ gāhāpetvā nāvāyaṃ pakkhipāpesi. Nāvā tampi samuddaṃ atikkamitvā khīraṃ viya dadhiṃ viya ca obhāsantaṃ dadhimāliṃ nāma samuddaṃ pāpuṇi. Vāṇijā –

In that ocean, gold was abundant. The Great Being, in the same way as before, had gold collected from there and loaded onto the ship. The ship, having crossed that ocean also, reached a sea called Dadhimālī, shining like milk or curds. The merchants—

112.

112.

‘‘Yathā dadhīva khīraṃva, samuddo paṭidissati;

Suppārakaṃ taṃ pucchāma, samuddo katamo aya’’nti. –

“Like curd or milk, the ocean appears; We ask you, Suppāraka, which ocean is this?”

Gāthāya tassapi nāmaṃ pucchiṃsu.

With a verse they asked its name also.

Mahāsatto anantaragāthāya ācikkhi –

The Great Being declared in the immediately following verse:

113.

113.

‘‘Kurukacchā payātānaṃ, vāṇijānaṃ dhanesinaṃ;

Nāvāya vippanaṭṭhāya, dadhimālīti vuccatī’’ti.

“For the merchants who set out from Kurukaccha seeking wealth, it is called Dadhimālī, for the destruction of the ship.”

Tasmiṃ pana samudde rajataṃ ussannaṃ ahosi. So tampi upāyena gāhāpetvā nāvāyaṃ pakkhipāpesi. Nāvā tampi samuddaṃ atikkamitvā nīlakusatiṇaṃ viya sampannasassaṃ viya ca obhāsamānaṃ nīlavaṇṇaṃ kusamāliṃ nāma samuddaṃ pāpuṇi. Vāṇijā –

In that ocean, silver was abundant. He had that also collected by a stratagem and loaded onto the ship. The ship, having crossed that ocean also, reached a blue-colored sea called Kusamālī, shining like blue kusa grass and a flourishing crop. The merchants—

114.

114.

‘‘Yathā kusova sassova, samuddo paṭidissati;

Suppārakaṃ taṃ pucchāma, samuddo katamo aya’’nti. –

“Like kusa grass or a crop, the ocean appears; We ask you, Suppāraka, which ocean is this?”

Gāthāya tassapi nāmaṃ pucchiṃsu.

With a verse they asked its name also.

So anantaragāthāya ācikkhi –

He declared in the immediately following verse:

115.

115.

‘‘Kurukacchā payātānaṃ, vāṇijānaṃ dhanesinaṃ;

Nāvāya vippanaṭṭhāya, kusamālīti vuccatī’’ti.

“For the merchants who set out from Kurukaccha seeking wealth, it is called Kusamālī, for the destruction of the ship.”

Tasmiṃ pana samudde nīlamaṇiratanaṃ ussannaṃ ahosi. So tampi upāyeneva gāhāpetvā nāvāyaṃ pakkhipāpesi. Nāvā tampi samuddaṃ atikkamitvā [Pg.144] naḷavanaṃ viya veḷuvanaṃ viya ca khāyamānaṃ naḷamāliṃ nāma samuddaṃ pāpuṇi. Vāṇijā –

In that ocean, sapphire gems were abundant. He had that also obtained by a stratagem and loaded onto the ship. The ship, having crossed that ocean also, reached a sea called Naḷamālī, appearing like a reed forest or a bamboo grove. The merchants—

116.

116.

‘‘Yathā naḷova veḷūva, samuddo paṭidissati;

Suppārakaṃ taṃ pucchāma, samuddo katamo aya’’nti. –

“Like a reed or bamboo, the ocean appears; We ask you, Suppāraka, which ocean is this?”

Gāthāya tassapi nāmaṃ pucchiṃsu.

With a verse they asked its name also.

Mahāsatto anantaragāthāya kathesi –

The Great Being spoke in the immediately following verse:

117.

117.

‘‘Kurukacchā payātānaṃ, vāṇijānaṃ dhanesinaṃ;

Nāvāya vippanaṭṭhāya, naḷamālīti vuccatī’’ti.

“For the merchants who set out from Kurukaccha seeking wealth, it is called Naḷamālī, for the destruction of the ship.”

Tasmiṃ pana samudde masāragallaṃ veḷuriyaṃ ussannaṃ ahosi. So tampi upāyena gāhāpetvā nāvāyaṃ pakkhipāpesi. Aparo nayo – naḷoti vicchikanaḷopi kakkaṭakanaḷopi, so rattavaṇṇo hoti. Veḷūti pana pavāḷassetaṃ nāmaṃ, so ca samuddo pavāḷussanno rattobhāso ahosi, tasmā ‘‘yathā naḷova veḷuvā’’ti pucchiṃsu. Mahāsatto tato pavāḷaṃ gāhāpesīti.

In that ocean, masāragalla and beryl were abundant. He had those also gathered by a stratagem and loaded onto the ship. Another explanation: 'Reed' refers to both scorpion-reeds and crab-reeds, which are red in color. 'Veḷu' here is a name for coral, and that ocean, being abundant in coral, had a red lustre. Hence, they asked, 'Like a reed or bamboo?' The Great Being then had the coral collected.

Vāṇijā naḷamāliṃ atikkantā balavāmukhasamuddaṃ nāma passiṃsu. Tattha udakaṃ kaḍḍhitvā kaḍḍhitvā sabbato bhāgena uggacchati. Tasmiṃ sabbato bhāgena uggate udakaṃ sabbato bhāgena chinnapapātamahāsobbho viya paññāyati, ūmiyā uggatāya ekato papātasadisaṃ hoti, bhayajanano saddo uppajjati sotāni bhindanto viya hadayaṃ phālento viya ca. Taṃ disvā vāṇijā bhītatasitā –

The merchants, having passed Naḷamālī, saw a sea named Balavāmukha. There, water was drawn up again and again and surged up on all sides. When the water surged up from all directions, it appeared like a great chasm with a sheer drop on all sides. As a wave rose, one side became like a precipice, and a fear-inspiring sound arose, as if shattering the ears and splitting the heart. Seeing this, the merchants, frightened and terrified—

118.

118.

‘‘Mahabbhayo bhiṃsanako, saddo suyyatimānuso;

Yathā sobbho papātova, samuddo paṭidissati;

Suppārakaṃ taṃ pucchāma, samuddo katamo aya’’nti. –

“A sound of great terror, terrifying, an inhuman sound is heard; Like a chasm or a precipice, the ocean appears; We ask you, Suppāraka, which ocean is this?”

Gāthāya tassapi nāmaṃ pucchiṃsu.

With a verse they asked its name also.

Tattha [Pg.145] suyyatimānusoti suyyati amānuso saddo.

Here, 'suyyatimānuso' means 'an inhuman sound is heard'.

119.

119.

‘‘Kurukacchā payātānaṃ, vāṇijānaṃ dhanesinaṃ;

Nāvāya vippanaṭṭhāya, balavāmukhīti vuccatī’’ti. –

“For the merchants who set out from Kurukaccha seeking wealth, it is called Balavāmukhī, for the destruction of the ship.”

Bodhisatto anantaragāthāya tassa nāmaṃ ācikkhitvā ‘‘tātā, imaṃ balavāmukhasamuddaṃ patvā nivattituṃ samatthā nāvā nāma natthi, ayaṃ sampattanāvaṃ nimujjāpetvā vināsaṃ pāpetī’’ti āha. Tañca nāvaṃ satta manussasatāni abhiruhiṃsu. Te sabbe maraṇabhayabhītā ekappahāreneva avīcimhi paccamānasattā viya atikāruññaṃ ravaṃ muñciṃsu. Mahāsatto ‘‘ṭhapetvā maṃ añño etesaṃ sotthibhāvaṃ kātuṃ samattho nāma natthi, saccakiriyāya tesaṃ sotthiṃ karissāmī’’ti cintetvā te āmantetvā āha – ‘‘tātā, khippaṃ maṃ gandhodakena nhāpetvā ahatavatthāni nivāsāpetvā puṇṇapātiṃ sajjetvā nāvāya dhure ṭhapethā’’ti. Te vegena tathā kariṃsu. Mahāsatto ubhohi hatthehi puṇṇapātiṃ gahetvā nāvāya dhure ṭhito saccakiriyaṃ karonto osānagāthamāha –

The Bodhisatta, having declared its name in the immediately following verse, said, “Fathers, there is no ship whatsoever capable of turning back once it reaches this Balavāmukha sea; it causes any ship that arrives to sink and brings it to destruction.” And seven hundred people had boarded that ship. Terrified by the fear of death, they all at once let out a most piteous cry, like beings burning in Avīci hell. The Great Being thought, “Except for me, no one else is capable of bringing them to safety. I will ensure their safety through an act of truth.” He then addressed them, saying, “Fathers, quickly bathe me with fragrant water, clothe me in new garments, prepare a full bowl, and place me at the bow of the ship.” They swiftly did so. The Great Being, holding the full bowl with both hands, stood at the bow of the ship and, making an act of truth, spoke the concluding verse:

120.

120.

‘‘Yato sarāmi attānaṃ, yato pattosmi viññutaṃ;

Nābhijānāmi sañcicca, ekapāṇampi hiṃsitaṃ;

Etena saccavajjena, sotthiṃ nāvā nivattatū’’ti.

“From the time I remember myself, from the time I attained understanding, I do not recall intentionally harming even a single living being. By this statement of truth, may the ship return in safety.”

Tattha yatoti yato paṭṭhāya ahaṃ attānaṃ sarāmi, yato paṭṭhāya camhi viññutaṃ pattoti attho. Ekapāṇampi hiṃsitanti etthantare sañcicca ekaṃ kunthakipillikapāṇampi hiṃsitaṃ nābhijānāmi. Desanāmattamevetaṃ, bodhisatto pana tiṇasalākampi upādāya mayā parasantakaṃ na gahitapubbaṃ, lobhavasena paradāraṃ na olokitapubbaṃ, musā na bhāsitapubbā, tiṇaggenāpi majjaṃ na pivitapubbanti evaṃ pañcasīlavasena pana saccakiriyaṃ akāsi, katvā ca pana puṇṇapātiyā udakaṃ nāvāya dhure abhisiñci.

Here, 'from when' means: from when onwards I remember myself, and from when onwards I attained understanding. 'Harming even a single living being' means: in this interval, I do not recall intentionally harming even a single tiny insect or ant. This is merely a summary statement, for the Bodhisatta had never before taken another's possessions, even so much as a blade of grass; had never before looked at another's wife out of greed; had never before spoken falsely; had never before drunk intoxicants, even with the tip of a grass-blade. Thus he performed the act of truth based on the five precepts. And having done so, he sprinkled water from the full bowl onto the bow of the ship.

Cattāro māse videsaṃ pakkhandanāvā nivattitvā iddhimā viya saccānubhāvena ekadivaseneva kurukacchapaṭṭanaṃ agamāsi. Gantvā ca pana thalepi aṭṭhusabhamattaṃ ṭhānaṃ pakkhanditvā nāvikassa gharadvāreyeva aṭṭhāsi. Mahāsatto tesaṃ vāṇijānaṃ suvaṇṇarajatamaṇipavāḷamuttavajirāni bhājetvā [Pg.146] adāsi. ‘‘Ettakehi vo ratanehi alaṃ, mā puna samuddaṃ pavisathā’’ti tesaṃ ovādaṃ datvā yāvajīvaṃ dānādīni puññāni katvā devapuraṃ pūresi.

The ship, which had been sailing to a foreign land for four months, turned back as if by psychic power. By the power of truth, it reached Kurukacchapaṭṭana in just one day. Upon arriving, it leaped onto land, covering a distance of eight usabhas, and stopped right at the navigator's door. The Great Being distributed gold, silver, gems, coral, pearls, and diamonds to those merchants and gave them advice: "With these jewels, you have enough. Do not venture into the ocean again." After giving them this counsel, he performed meritorious deeds such as giving for the rest of his life and filled the heavenly city.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, bhikkhave, pubbepi tathāgato mahāpaññoyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā parisā buddhaparisā ahesuṃ, suppārakapaṇḍito pana ahameva ahosi’’nti.

The Teacher, having delivered this discourse, said: "Thus, monks, even in the past, the Tathāgata was indeed of great wisdom." Then he identified the birth: "At that time, the assembly was the assembly of the Buddha, but Suppāraka the wise was none other than myself."

Suppārakajātakavaṇṇanā navamā.

The ninth, the Commentary on the Suppāraka Jātaka.

Jātakuddānaṃ –

The Summary of the Jātakas:

Mātuposaka juṇho ca, dhamma udaya pānīyo;

Yudhañcayo dasaratho, saṃvaro ca suppārako;

Ekādasanipātamhi, saṅgītā nava jātakā.

Mātuposaka, and Juṇha, Dhamma, Udaya, Pānīya; Yudhañcaya, Dasaratha, Saṃvara, and Suppāraka; In the Eleventh Nipāta, nine Jātakas are recited.

Ekādasakanipātavaṇṇanā niṭṭhitā.

The Commentary on the Book of the Elevens is completed.

12. Dvādasakanipāto

12. The Book of Twelves

[464] 1. Cūḷakuṇālajātakavaṇṇanā

1. The Commentary on the Cūḷakuṇāla Jātaka

1-12.

1-12.

Luddhānaṃ [Pg.147] lahucittānanti idaṃ jātakaṃ kuṇālajātake (jā. 2.21.kuṇālajātaka) āvi bhavissati;

"Of the greedy and the fickle-minded..."—this Jātaka will become clear in the Kuṇāla Jātaka (Jā. 536).

Cūḷakuṇālajātakavaṇṇanā paṭhamā.

The first, the Commentary on the Cūḷakuṇāla Jātaka.

[465] 2. Bhaddasālajātakavaṇṇanā

2. The Commentary on the Bhaddasāla Jātaka

Kā tvaṃ suddhehi vatthehīti idaṃ satthā jetavane viharanto ñātatthacariyaṃ ārabbha kathesi. Sāvatthiyañhi anāthapiṇḍikassa nivesane pañcannaṃ bhikkhusatānaṃ nibaddhabhojanaṃ pavattati, tathā visākhāya ca kosalarañño ca. Tattha pana kiñcāpi nānaggarasabhojanaṃ dīyati, bhikkhūnaṃ panettha koci vissāsiko natthi, tasmā bhikkhū rājanivesane na bhuñjanti, bhattaṃ gahetvā anāthapiṇḍikassa vā visākhāya vā aññesaṃ vā vissāsikānaṃ gharaṃ gantvā bhuñjanti. Rājā ekadivasaṃ paṇṇākāraṃ āhaṭaṃ ‘‘bhikkhūnaṃ dethā’’ti bhattaggaṃ pesetvā ‘‘bhattagge bhikkhū natthī’’ti vutte ‘‘kahaṃ gatā’’ti pucchitvā ‘‘attano vissāsikagehesu nisīditvā bhuñjantī’’ti sutvā bhuttapātarāso satthu santikaṃ gantvā ‘‘bhante, bhojanaṃ nāma kiṃ parama’’nti pucchi. Vissāsaparamaṃ mahārāja, kañjikamattakampi vissāsikena dinnaṃ madhuraṃ hotīti. Bhante, kena pana saddhiṃ bhikkhūnaṃ vissāso hotīti? ‘‘Ñātīhi vā sekkhakulehi vā, mahārājā’’ti. Tato rājā cintesi ‘‘ekaṃ sakyadhītaraṃ ānetvā aggamahesiṃ karissāmi, evaṃ mayā saddhiṃ bhikkhūnaṃ ñātake viya vissāso bhavissatī’’ti. So uṭṭhāyāsanā attano nivesanaṃ gantvā kapilavatthuṃ dūtaṃ pesesi ‘‘dhītaraṃ me detha, ahaṃ tumhehi saddhiṃ ñātibhāvaṃ icchāmī’’ti.

"Who are you, in pure garments?"—this the Teacher spoke while dwelling in the Jetavana, concerning conduct for the benefit of relatives. In Sāvatthī, at the residence of Anāthapiṇḍika, a regular meal was provided for five hundred monks, as well as at the residences of Visākhā and the King of Kosala. Though various delicious foods were offered there, the monks had no trusted person there. Therefore, the monks did not eat at the king’s residence but, taking their meal, went to the houses of trusted persons like Anāthapiṇḍika, Visākhā, or others, and ate there. One day, the king sent a gift that had been brought to the dining hall, saying, "Give this to the monks." When told, "There are no monks in the dining hall," he asked, "Where have they gone?" Hearing that they were sitting and eating in the houses of their trusted persons, the king, after finishing his morning meal, went to the Teacher and asked, "Venerable sir, what is the most excellent food?" "Trust is most excellent, great king. Even a little gruel given by a trusted person is delicious." "Venerable sir, with whom do the monks have trust?" "With relatives or with families of noble disciples, great king." Then the king thought, "I will bring a Sākyan daughter and make her my chief queen. Thus, the monks will trust me as if I were a relative." Rising from his seat, he returned to his palace and sent a messenger to Kapilavatthu, saying, "Give me a daughter. I wish to establish a relationship of kinship with you."

Sākiyā [Pg.148] dūtavacanaṃ sutvā sannipatitvā mantayiṃsu ‘‘mayaṃ kosalarañño āṇāpavattiṭṭhāne vasāma, sace dārikaṃ na dassāma, mahantaṃ veraṃ bhavissati, sace dassāma, kulavaṃso no bhijjissati, kiṃ nu kho kātabba’’nti. Atha ne mahānāmo āha – ‘‘mā cintayittha, mama dhītā vāsabhakhattiyā nāma nāgamuṇḍāya nāma dāsiyā kucchismiṃ nibbatti. Sā soḷasavassuddesikā uttamarūpadharā sobhaggappattā pitu vaṃsena khattiyajātikā, tamassa ‘khattiyakaññā’ti pesessāmā’’ti. Sākiyā ‘‘sādhū’’ti sampaṭicchitvā dūte pakkosāpetvā ‘‘sādhu, dārikaṃ dassāma, idāneva naṃ gahetvā gacchathā’’ti āhaṃsu. Dūtā cintesuṃ ‘‘ime sākiyā nāma jātiṃ nissāya atimānino, ‘sadisī no’ti vatvā asadisimpi dadeyyuṃ, etehi saddhiṃ ekato bhuñjamānameva gaṇhissāmā’’ti. Te evamāhaṃsu ‘‘mayaṃ gahetvā gacchantā yā tumhehi saddhiṃ ekato bhuñjati, taṃ gahetvā gamissāmā’’ti. Sākiyā tesaṃ nivāsaṭṭhānaṃ dāpetvā ‘‘kiṃ karissāmā’’ti cintayiṃsu. Mahānāmo āha – ‘‘tumhe mā cintayittha, ahaṃ upāyaṃ karissāmi, tumhe mama bhojanakāle vāsabhakhattiyaṃ alaṅkaritvā ānetvā mayā ekasmiṃ kabaḷe gahitamatte ‘deva, asukarājā paṇṇaṃ pahiṇi, imaṃ tāva sāsanaṃ suṇāthā’ti paṇṇaṃ dasseyyāthā’’ti. Te ‘‘sādhū’’ti sampaṭicchitvā tasmiṃ bhuñjamāne kumārikaṃ alaṅkariṃsu.

The Sākyans, having heard the envoy's message, gathered and deliberated: "We dwell under the rule of the Kosalan king. If we do not give the maiden, great enmity will arise. If we do give her, our lineage will be broken. What then should we do?" Then Mahānāma said to them: "Do not worry. My daughter, named Vāsabhakhattiyā, was born from the womb of a slave woman named Nāgamuṇḍā. She is about sixteen years old, of supreme beauty, endowed with good fortune, and by her father's lineage is of the warrior caste. We shall send her as 'a warrior maiden.'" The Sākyans, approving, summoned the envoys and said: "Very well, we shall give the maiden. Take her now and go." The envoys thought: "These Sākyans are exceedingly proud on account of their birth. Though they say, 'She is our equal,' they might give one who is unequal. We shall take only the one who eats together with them." So they said: "When we go, we shall take her who eats together with you." The Sākyans provided them with lodging and wondered, "What shall we do?" Mahānāma said: "Do not worry. I will devise a plan. At my mealtime, adorn Vāsabhakhattiyā and bring her. The moment I have taken a single morsel, you should present a letter, saying, 'Your Majesty, such-and-such a king has sent a letter. Please hear this message first.'" They agreed and, while he was eating, they adorned the maiden.

Mahānāmo ‘‘dhītaraṃ me ānetha, mayā saddhiṃ bhuñjatū’’ti āha. Atha naṃ alaṅkaritvā tāvadeva thokaṃ papañcaṃ katvā ānayiṃsu. Sā ‘‘pitarā saddhiṃ bhuñjissāmī’’ti ekapātiyaṃ hatthaṃ otāresi. Mahānāmopi tāya saddhiṃ ekapiṇḍaṃ gahetvā mukhe ṭhapesi. Dutiyapiṇḍāya hatthe pasārite ‘‘deva, asukaraññā paṇṇaṃ pahitaṃ, imaṃ tāva sāsanaṃ suṇāthā’’ti paṇṇaṃ upanāmesuṃ. Mahānāmo ‘‘amma, tvaṃ bhuñjāhī’’ti dakkhiṇahatthaṃ pātiyāyeva katvā vāmahatthena gahetvā paṇṇaṃ olokesi. Tassa taṃ sāsanaṃ upadhārentasseva itarā bhuñji. So tassā bhuttakāle hatthaṃ dhovitvā mukhaṃ vikkhālesi. Taṃ disvā dūtā ‘‘nicchayenesā etassa dhītā’’ti niṭṭhamakaṃsu, na taṃ antaraṃ jānituṃ sakkhiṃsu. Mahānāmo mahantena parivārena [Pg.149] dhītaraṃ pesesi. Dūtāpi naṃ sāvatthiṃ netvā ‘‘ayaṃ kumārikā jātisampannā mahānāmassa dhītā’’ti vadiṃsu. Rājā tussitvā sakalanagaraṃ alaṅkārāpetvā taṃ ratanarāsimhi ṭhapetvā aggamahesiṭṭhāne abhisiñcāpesi. Sā rañño piyā ahosi manāpā.

Mahānāma said, "Bring my daughter, let her eat with me." Then they adorned her and, having made a slight delay, brought her. She, thinking, "I will eat with my father," placed her hand in the same plate. Mahānāma also took a single morsel with her and placed it in his mouth. When he reached for the second morsel, they presented a letter, saying, "Lord, a message has been sent from such-and-such a king; please hear this instruction first." Mahānāma said, "Dear, you eat," and keeping his right hand in the plate, with his left hand he took the letter and examined it. While he was considering the instruction, the other ate. When she had finished eating, he washed his hands and rinsed his mouth. Seeing this, the envoys concluded, "Surely this is his daughter," and they could not discern the deception. Mahānāma sent his daughter with a large retinue. The envoys took her to Sāvatthi and declared, "This maiden is of noble birth, the daughter of Mahānāma." The king, pleased, had the entire city adorned and, placing her on a heap of jewels, had her consecrated in the position of chief queen. She became dear and delightful to the king.

Athassā na cirasseva gabbho patiṭṭhahi. Rājā gabbhaparihāramadāsi. Sā dasamāsaccayena suvaṇṇavaṇṇaṃ puttaṃ vijāyi. Athassa nāmaggahaṇadivase rājā attano ayyakassa santikaṃ pesesi ‘‘sakyarājadhītā vāsabhakhattiyā puttaṃ vijāyi, kimassa nāmaṃ karomā’’ti. Taṃ pana sāsanaṃ gahetvā gato amacco thokaṃ badhiradhātuko, so gantvā rañño ayyakassārocesi. So taṃ sutvā ‘‘vāsabhakhattiyā puttaṃ avijāyitvāpi sabbaṃ janaṃ abhibhavati, idāni pana ativiya rañño vallabhā bhavissatī’’ti āha. So badhiraamacco ‘‘vallabhā’’ti vacanaṃ dussutaṃ sutvā ‘‘viṭaṭūbho’’ti sallakkhetvā rājānaṃ upagantvā ‘‘deva, kumārassa kira ‘viṭaṭūbho’ti nāmaṃ karothā’’ti āha. Rājā ‘‘porāṇakaṃ no kuladattikaṃ nāmaṃ bhavissatī’’ti cintetvā ‘‘viṭaṭūbho’’ti nāmaṃ akāsi. Tato paṭṭhāya kumāro kumāraparihārena vaḍḍhanto sattavassikakāle aññesaṃ kumārānaṃ mātāmahakulato hatthirūpakaassarūpakādīni āhariyamānāni disvā mātaraṃ pucchi ‘‘amma, aññesaṃ mātāmahakulato paṇṇākāro āhariyati, mayhaṃ koci kiñci na pesesi, kiṃ tvaṃ nimmātā nippitāsī’’ti? Atha naṃ sā ‘‘tāta, sakyarājāno mātāmahā dūre pana vasanti, tena te kiñci na pesentī’’ti vatvā vañcesi.

Soon after, she conceived. The king provided for her care during pregnancy. After ten months, she gave birth to a son of golden complexion. On the day of his naming ceremony, the king sent word to his grandfather, saying, "The Sakyan princess Vāsabhakhattiyā has given birth to a son. What name shall we give him?" The minister who took the message was somewhat hard of hearing. He went and reported to the king’s grandfather. Hearing this, the grandfather said, "Even without having borne a son, Vāsabhakhattiyā holds sway over everyone. Now she will become exceedingly beloved by the king." The hard-of-hearing minister misheard the word "beloved" (vallabhā) and took it to be "Viṭaṭūbha." He returned to the king and said, "Your Majesty, it is said that the prince should be named ‘Viṭaṭūbha’." The king, thinking, "This must be an ancient name from our lineage," named him "Viṭaṭūbha." From then on, the prince grew up with the attendance befitting a prince. At the age of seven, seeing that other princes were receiving gifts such as toy elephants and toy horses from their maternal families, he asked his mother, "Mother, other princes receive gifts from their maternal families, but no one sends me anything. Are you without a mother and father?" Then she deceived him, saying, "Dear son, the Sakyan kings are your maternal grandfathers, but they live far away. That is why they send you nothing."

Puna soḷasavassikakāle ‘‘amma, mātāmahakulaṃ passitukāmomhī’’ti vatvā ‘‘alaṃ tāta, kiṃ tattha gantvā karissasī’’ti vāriyamānopi punappunaṃ yāci. Athassa mātā ‘‘tena hi gacchāhī’’ti sampaṭicchi. So pitu ārocetvā mahantena parivārena nikkhami. Vāsabhakhattiyā puretaraṃ paṇṇaṃ pesesi ‘‘ahaṃ idha sukhaṃ vasāmi, sāmino kiñci antaraṃ mā dassayiṃsū’’ti. Sākiyā viṭaṭūbhassa āgamanaṃ ñatvā ‘‘vandituṃ na sakkā’’ti tassa daharadahare kumārake janapadaṃ pahiṇiṃsu. Kumāre kapilavatthuṃ sampatte sākiyā santhāgāre sannipatiṃsu. Kumāro santhāgāraṃ [Pg.150] gantvā aṭṭhāsi. Atha naṃ ‘‘ayaṃ te, tāta, mātāmaho, ayaṃ mātulo’’ti vadiṃsu so sabbe vandamāno vicari. So yāvapiṭṭhiyā rujanappamāṇā vanditvā ekampi attānaṃ vandamānaṃ adisvā ‘‘kiṃ nu kho maṃ vandantā natthī’’ti pucchi. Sākiyā ‘‘tāta, tava kaniṭṭhakumārā janapadaṃ gatā’’ti vatvā tassa mahantaṃ sakkāraṃ kariṃsu. So katipāhaṃ vasitvā mahantena parivārena nikkhami. Athekā dāsī santhāgāre tena nisinnaphalakaṃ ‘‘idaṃ vāsabhakhattiyāya dāsiyā puttassa nisinnaphalaka’’nti akkositvā paribhāsitvā khīrodakena dhovi. Eko puriso attano āvudhaṃ pamussitvā nivatto taṃ gaṇhanto viṭaṭūbhakumārassa akkosanasaddaṃ sutvā taṃ antaraṃ pucchitvā ‘‘vāsabhakhattiyā dāsiyā kucchismiṃ mahānāmasakkassa jātā’’ti ñatvā gantvā balakāyassa kathesi. ‘‘Vāsabhakhattiyā kira dāsiyā dhītā’’ti mahākolāhalaṃ ahosi.

Again, at the age of sixteen, he said, "Mother, I wish to see my maternal family." Though she tried to dissuade him, saying, "Enough, dear son, what will you do by going there?" he repeatedly insisted. Finally, his mother consented, saying, "Very well, you may go." Having informed his father, he set out with a large retinue. Vāsabhakhattiyā sent a message ahead: "I am living happily here; do not reveal any fault to my lord." The Sākiyas, knowing of Viṭaṭūbha’s arrival and thinking, "It is not proper to pay homage to him," sent their youngest princes away to the countryside. When the prince arrived in Kapilavatthu, the Sākiyas gathered in the assembly hall. The prince entered the hall and stood there. Then they said to him, "This, dear son, is your grandfather; this is your uncle." He went about paying homage to them all. Though he bowed until his back ached, he saw not a single person paying homage to him in return and asked, "Is there no one here to pay respects to me?" The Sākiyas replied, "Dear son, the younger princes have gone to the countryside," and then showed him great honor. After staying for a few days, he departed with his large retinue. Then a slave woman in the assembly hall reviled the plank on which he had sat, saying, "This is the sitting plank of the son of the slave woman Vāsabhakhattiyā!" and washed it with milk-water. A man who had forgotten his weapon returned to retrieve it and overheard the sound of the insults against Prince Viṭaṭūbha. He inquired about the matter and, learning that "Vāsabhakhattiyā was born from the womb of a slave woman of Mahānāma the Sākya," went and reported it to the army. A great uproar arose: "Vāsabhakhattiyā, it is said, is the daughter of a slave woman!"

Kumāro taṃ sutvā ‘‘ete tāva mama nisinnaphalakaṃ khīrodakena dhovantu, ahaṃ pana rajje patiṭṭhitakāle etesaṃ galalohitaṃ gahetvā mama nisinnaphalakaṃ dhovissāmī’’ti cittaṃ paṭṭhapesi. Tasmiṃ sāvatthiṃ gate amaccā sabbaṃ pavattiṃ rañño ārocesuṃ. Rājā ‘‘sabbe mayhaṃ dāsidhītaraṃ adaṃsū’’ti sākiyānaṃ kujjhitvā vāsabhakhattiyāya ca puttassa ca dinnaparihāraṃ acchinditvā dāsadāsīhi laddhabbaparihāramattameva dāpesi. Tato katipāhaccayena satthā rājanivesanaṃ āgantvā nisīdi. Rājā satthāraṃ vanditvā ‘‘bhante, tumhākaṃ kira ñātakehi dāsidhītā mayhaṃ dinnā, tenassā ahaṃ saputtāya parihāraṃ acchinditvā dāsadāsīhi laddhabbaparihāramattameva dāpesi’’nti āha. Satthā ‘‘ayuttaṃ, mahārāja, sākiyehi kataṃ, dadantehi nāma samānajātikā dātabbā assa. Taṃ pana mahārāja, vadāmi vāsabhakhattiyā khattiyarājadhītā khattiyassa rañño gehe abhisekaṃ labhi, viṭaṭūbhopi khattiyarājānameva paṭicca jāto, mātugottaṃ nāma kiṃ karissati, pitugottameva pamāṇanti porāṇakapaṇḍitā dalidditthiyā kaṭṭhahārikāyapi aggamahesiṭṭhānaṃ adaṃsu, tassā ca kucchimhi jātakumāro dvādasayojanikāya bārāṇasiyā rajjaṃ katvā kaṭṭhavāhanarājā nāma jāto’’ti kaṭṭhavāhanajātakaṃ (jā. 1.1.7) kathesi[Pg.151]. Rājā satthu dhammakathaṃ sutvā ‘‘pitugottameva kira pamāṇa’’nti sutvā tussitvā mātāputtānaṃ pakatiparihārameva dāpesi.

Hearing this, the prince resolved in his mind, "For now, let them wash my sitting plank with milk-water. But when I am established in the kingdom, I will wash my sitting plank with their throat-blood." When he arrived in Sāvatthī, the ministers reported the entire matter to the king. The king, angered with the Sākyans, thinking, "They gave me a slave’s daughter!" rescinded the privileges granted to Vāsabhakhattiyā and her son, allowing them only the provisions due to male and female slaves. A few days later, the Teacher arrived at the king's residence and sat down. The king paid homage to the Teacher and said, "Venerable sir, it seems your kinsmen gave me a slave’s daughter. Therefore, I have rescinded the privileges granted to her and her son and have allowed them only the provisions due to male and female slaves." The Teacher replied, "Great king, what the Sākyans did was improper. When giving in marriage, they should have given one of equal birth. However, great king, I say to you: Vāsabhakhattiyā received consecration in the house of a Khattiya king, and Viṭaṭūbha too was born of a Khattiya king. What can the mother’s lineage do? The father’s lineage is the standard. The wise men of old gave the position of chief queen even to a poor woman gathering firewood, and the prince born in her womb ruled the twelve-league kingdom of Bārāṇasī and became known as King Kaṭṭhavāhana." Then the Teacher narrated the Kaṭṭhavāhana Jātaka. Hearing the Teacher's Dhamma discourse, the king was pleased and, understanding that "Indeed, the father’s lineage is the standard," he restored the mother and son to their former privileges.

Rañño pana bandhulo nāma senāpati mallikaṃ nāma attano bhariyaṃ vañjhaṃ ‘‘tava kulagharameva gacchāhī’’ti kusinārameva pesesi. Sā ‘‘satthāraṃ disvāva gamissāmī’’ti jetavanaṃ pavisitvā tathāgataṃ vanditvā ekamantaṃ ṭhitā ‘‘kahaṃ gacchasī’’ti ca puṭṭhā ‘‘sāmiko me, bhante, kulagharaṃ pesesī’’ti vatvā ‘‘kasmā’’ti vuttā ‘‘vañjhā aputtikā, bhante’’ti vatvā satthārā ‘‘yadi evaṃ gamanakiccaṃ natthi, nivattāhī’’ti vuttā tuṭṭhā satthāraṃ vanditvā nivesanameva puna agamāsi. ‘‘Kasmā nivattasī’’ti puṭṭhā ‘‘dasabalena nivattitāmhī’’ti āha. Senāpati ‘‘diṭṭhaṃ bhavissati tathāgatena kāraṇa’’nti āha. Sā na cirasseva gabbhaṃ paṭilabhitvā uppannadohaḷā ‘‘dohaḷo me uppanno’’ti ārocesi. ‘‘Kiṃ dohaḷo’’ti? ‘‘Vesāliyā nagare licchavirājānaṃ abhisekamaṅgalapokkharaṇiṃ otaritvā nhatvā pānīyaṃ pivitukāmāmhi, sāmī’’ti. Senāpati ‘‘sādhū’’ti vatvā sahassathāmadhanuṃ gahetvā taṃ rathaṃ āropetvā sāvatthito nikkhamitvā rathaṃ pājento vesāliṃ pāvisi.

Now, the king’s general, Bandhula by name, sent his wife, Mallikā, who was barren, to her family home in Kusinārā, saying, "Go to your family home." She thought, "I will go only after seeing the Teacher," and entering Jetavana, she paid homage to the Tathāgata and stood to one side. When asked, "Where are you going?" she replied, "My husband, venerable sir, is sending me to my family home." When asked, "Why?" she said, "I am barren and childless, venerable sir." The Teacher then said, "If that is so, there is no need to go; turn back." Delighted, she paid homage to the Teacher and returned to her own home. When asked, "Why did you turn back?" she replied, "The One with Ten Powers made me turn back." The general thought, "The Tathāgata must have seen a reason." Not long after, she conceived, and when a pregnancy craving arose, she announced, "A craving has arisen in me." "What is your craving?" "My lord, I wish to descend into the ceremonial consecration pond of the Licchavi kings in the city of Vesālī, bathe, and drink its water." The general said, "Very well," and taking his thousand-strength bow, he placed her in the chariot. Setting out from Sāvatthī, he drove the chariot and entered Vesālī.

Tasmiñca kāle kosalarañño bandhulasenāpatinā saddhiṃ ekācariyakule uggahitasippo mahāli nāma licchavī andho licchavīnaṃ atthañca dhammañca anusāsanto dvārasamīpe vasati. So rathassa ummāre paṭighaṭṭanasaddaṃ sutvā ‘‘bandhulamallassa rathapatanasaddo eso, ajja licchavīnaṃ bhayaṃ uppajjissatī’’ti āha. Pokkharaṇiyā anto ca bahi ca ārakkhā balavā, upari lohajālaṃ patthaṭaṃ, sakuṇānampi okāso natthi. Senāpati pana rathā otaritvā ārakkhake khaggena paharanto palāpetvā lohajālaṃ chinditvā antopokkharaṇiyaṃ bhariyaṃ otāretvā nhāpetvā pāyetvā sayampi nhatvā mallikaṃ rathaṃ āropetvā nagarā nikkhamitvā āgatamaggeneva pāyāsi. Ārakkhakā gantvā licchavīnaṃ ārocesuṃ. Licchavirājāno kujjhitvā pañca rathasatāni āruyha ‘‘bandhulamallaṃ gaṇhissāmā’’ti nikkhamiṃsu. Taṃ pavattiṃ mahālissa ārocesuṃ. Mahāli ‘‘mā gamittha, so hi vo sabbe ghātayissatī’’ti āha. Tepi ‘‘mayaṃ gamissāmayevā’’ti vadiṃsu. Tena hi cakkassa yāva nābhito pathaviṃ paviṭṭhaṭṭhānaṃ [Pg.152] disvā nivatteyyātha, tato anivattantā purato asanisaddaṃ viya suṇissatha, tamhā ṭhānā nivatteyyātha, tato anivattantā tumhākaṃ rathadhuresu chiddaṃ passissatha, tamhā ṭhānā nivatteyyātha, purato māgamitthāti. Te tassa vacanena anivattitvā taṃ anubandhiṃsuyeva.

At that time, Mahāli, a blind Licchavi who had learned his craft in the same school as Bandhula, the Kosalan king’s general, lived near the gate, advising the Licchavis on matters of both worldly and spiritual benefit. Hearing the sound of the chariot striking the gatepost, he said, "That is the sound of Bandhula the Malla’s chariot striking. Today, danger will arise for the Licchavis." The pond had strong guards both inside and outside, with an iron net spread above, leaving no space even for birds. But the general, having descended from his chariot, drove away the guards by striking them with his sword, cut through the iron net, and let his wife descend into the pond. After she bathed and drank, he himself bathed, placed Mallikā back on the chariot, and left the city, traveling back the way he had come. The guards went and reported this to the Licchavis. Enraged, the Licchavi kings mounted five hundred chariots and set out, saying, "We will capture Bandhula the Malla!" They informed Mahāli of this development. Mahāli said, "Do not go, for he will kill you all." But they insisted, "We will go anyway." "Then," he said, "when you see the spot where the wheel has sunk into the ground up to the hub, turn back. If you do not turn back then, you will hear a sound like thunder ahead—turn back from there. If you still do not turn back, you will see a hole in the poles of your chariots—turn back from there. Do not proceed further!" But they disregarded his words and pursued him anyway.

Mallikā disvā ‘‘rathā, sāmi, paññāyantī’’ti āha. Tena hi ekassa rathassa viya paññāyanakāle mama āroceyyāsīti. Sā yadā sabbe eko viya hutvā paññāyiṃsu, tadā ‘‘ekameva sāmi rathasīsaṃ paññāyatī’’ti āha. Bandhulo ‘‘tena hi imā rasmiyo gaṇhāhī’’ti tassā rasmiyo datvā rathe ṭhitova dhanuṃ āropeti, rathacakkaṃ yāva nābhito pathaviṃ pāvisi, licchavino taṃ ṭhānaṃ disvāpi na nivattiṃsu. Itaro thokaṃ gantvā jiyaṃ pothesi, asanisaddo viya ahosi. Te tatopi na nivattiṃsu, anubandhantā gacchanteva. Bandhulo rathe ṭhitakova ekaṃ saraṃ khipi. So pañcannaṃ rathasatānaṃ rathasīsaṃ chiddaṃ katvā pañca rājasatāni parikarabandhanaṭṭhāne vijjhitvā pathaviṃ pāvisi. Te attano viddhabhāvaṃ ajānitvā ‘‘tiṭṭha re, tiṭṭha re’’ti vadantā anubandhiṃsuyeva. Bandhulo rathaṃ ṭhapetvā ‘‘tumhe matakā, matakehi saddhiṃ mayhaṃ yuddhaṃ nāma natthī’’ti āha. Te ‘‘matakā nāma amhādisā neva hontī’’ti vadiṃsu. ‘‘Tena hi sabbapacchimassa parikaraṃ mocethā’’ti. Te mocayiṃsu. So muttamatteyeva maritvā patito. Atha ne ‘‘sabbepi tumhe evarūpā, attano gharāni gantvā saṃvidhātabbaṃ saṃvidahitvā puttadāre anusāsitvā sannāhaṃ mocethā’’ti āha. Te tathā katvā sabbe jīvitakkhayaṃ pattā.

Mallikā, seeing, said, "Lord, the chariots are visible." He said, "Then, when they appear as if they were a single chariot, you should inform me." When they all appeared as one, she said, "Lord, only one chariot shaft is visible." Bandhula said, "Then take these reins," and giving her the reins, he stood in the chariot and strung his bow. The chariot wheel sank into the ground up to the hub, but the Licchavis, even seeing this, did not turn back. After going a little further, he twanged the bowstring, and it sounded like thunder. Still, they did not turn back but continued to pursue. Standing in the chariot, Bandhula shot a single arrow. It pierced the chariot shafts of five hundred chariots, struck five hundred kings at the place where their girdles were fastened, and then buried itself in the ground. Unaware that they had been hit, they shouted, "Stop! Stop!" and kept chasing. Bandhula halted the chariot and said, "You are dead men. I do not fight with the dead." They replied, "Dead men are not like us." "Then loosen the girdle of the very last one," he said. They loosened it, and as soon as it was removed, he fell dead. Then he told them, "All of you are like this. Go to your homes, make arrangements, instruct your children and wives, and then remove your armor." They did so, and all met their end.

Bandhulopi mallikaṃ sāvatthiṃ ānesi. Sā soḷasakkhattuṃ yamake putte vijāyi, sabbepi sūrā thāmasampannā ahesuṃ, sabbasippe nipphattiṃ pāpuṇiṃsu. Ekekassapi purisasahassaparivāro ahosi. Pitarā saddhiṃ rājanivesanaṃ gacchantehi teheva rājaṅgaṇaṃ paripūri. Athekadivasaṃ vinicchaye kūṭaḍḍaparājitā manussā bandhulaṃ āgacchantaṃ disvā mahāravaṃ viravantā vinicchayaamaccānaṃ kūṭaḍḍakāraṇaṃ tassa ārocesuṃ. Sopi vinicchayaṃ gantvā taṃ aḍḍaṃ tīretvā sāmikameva sāmikaṃ, assāmikameva assāmikaṃ [Pg.153] akāsi. Mahājano mahāsaddena sādhukāraṃ pavattesi. Rājā ‘‘kimida’’nti pucchitvā tamatthaṃ sutvā tussitvā sabbepi te amacce hāretvā bandhulasseva vinicchayaṃ niyyādesi. So tato paṭṭhāya sammā vinicchini. Tato porāṇakavinicchayikā lañjaṃ alabhantā appalābhā hutvā ‘‘bandhulo rajjaṃ patthetī’’ti rājakule paribhindiṃsu. Rājā taṃ kathaṃ gahetvā cittaṃ niggahetuṃ nāsakkhi, ‘‘imasmiṃ idheva ghātiyamāne garahā me uppajjissatī’’ti puna cintetvā ‘‘payuttapurisehi paccantaṃ paharāpetvā te palāpetvā nivattakāle antarāmagge puttehi saddhiṃ māretuṃ vaṭṭatī’’ti bandhulaṃ pakkosāpetvā ‘‘paccanto kira kupito, tava puttehi saddhiṃ gantvā core gaṇhāhī’’ti pahiṇitvā ‘‘etthevassa dvattiṃsāya puttehi saddhiṃ sīsaṃ chinditvā āharathā’’ti tehi saddhiṃ aññepi samatthe mahāyodhe pesesi. Tasmiṃ paccantaṃ gacchanteyeva ‘‘senāpati kira āgacchatī’’ti sutvāva payuttakacorā palāyiṃsu. So taṃ padesaṃ āvāsāpetvā janapadaṃ saṇṭhapetvā nivatti.

Bandhula also brought Mallikā to Sāvatthī. She gave birth to sixteen pairs of sons, all of whom were brave and strong, mastering every skill. Each of them had an entourage of a thousand men. When they went to the royal palace with their father, they filled the royal courtyard. One day, during a legal dispute, people who had been defeated in fraudulent lawsuits saw Bandhula coming and raised a great outcry, informing him of the judges’ deceitful rulings. Bandhula went to the court, resolved the disputes, and determined who was rightfully the owner and who was not. The crowd roared in approval with loud cheers. The king, hearing the commotion, asked, "What is this?" Upon learning the matter, he was pleased and dismissed all those judges, appointing Bandhula as the sole judge. From then on, he judged cases justly. The old judges, deprived of their bribes and receiving little gain, spread rumors in the royal court, saying, "Bandhula desires the kingdom." The king, unable to dismiss these words from his mind, thought, "If he is killed here, I will face blame." Reflecting further, he decided, "It is fitting to have the border attacked by my agents, have them flee, and then have him killed along with his sons on the road during his return." So the king summoned Bandhula and said, "The border region is said to be in revolt. Go with your sons and capture the thieves." He then sent him off, instructing the accompanying capable warriors, "Cut off his head along with his thirty-two sons right there and bring it back." As he was traveling to the border, the employed thieves, hearing that the commander was coming, fled immediately. He pacified the region, restored order to the countryside, and then turned back.

Athassa nagarato avidūre ṭhāne te yodhā puttehi saddhiṃ sīsaṃ chindiṃsu. Taṃ divasaṃ mallikāya pañcahi bhikkhusatehi saddhiṃ dve aggasāvakā nimantitā honti. Athassā pubbaṇhasamaye ‘‘sāmikassa te saddhiṃ puttehi sīsaṃ chindiṃsū’’ti paṇṇaṃ āharitvā adaṃsu. Sā taṃ pavattiṃ ñatvā kassaci kiñci avatvā paṇṇaṃ ucchaṅge katvā bhikkhusaṅghameva parivisi. Athassā paricārikā bhikkhūnaṃ bhattaṃ datvā sappicāṭiṃ āharantiyo therānaṃ purato cāṭiṃ bhindiṃsu. Dhammasenāpati ‘‘upāsike, bhedanadhammaṃ bhinnaṃ, na cintetabba’’nti āha. Sā ucchaṅgato paṇṇaṃ nīharitvā ‘‘dvattiṃsaputtehi saddhiṃ pitu sīsaṃ chinnanti me imaṃ paṇṇaṃ āhariṃsu, ahaṃ idaṃ sutvāpi na cintemi, sappicāṭiyā bhinnāya kiṃ cintemi, bhante’’ti āha. Dhammasenāpati ‘‘animittamanaññāta’’ntiādīni (su. ni. 579) vatvā dhammaṃ desetvā uṭṭhāyāsanā vihāraṃ agamāsi. Sāpi dvattiṃsa suṇisāyo pakkosāpetvā ‘‘tumhākaṃ sāmikā attano purimakammaphalaṃ labhiṃsu, tumhe mā socittha mā paridevittha, rañño upari manopadosaṃ mā karitthā’’ti ovadi.

Not far from the city, in that very place, those warriors beheaded him along with his sons. That same day, Mallikā had invited the two chief disciples along with five hundred monks. In the morning, they brought her a letter saying, "Your husband and sons have been beheaded." Upon learning of this event, she told no one, placed the letter in her lap, and continued serving the community of monks. Then, her attendants, after serving the monks food, brought a pot of ghee and accidentally broke it in front of the elders. The General of the Dhamma said, "Upāsikā, what is subject to breaking has broken—do not dwell on it." She took the letter from her lap and said, "They brought me this letter saying my husband was beheaded along with his thirty-two sons. Even upon hearing this, I did not grieve—why should I dwell on a broken pot of ghee, Venerable Sir?" The General of the Dhamma spoke the words, "Without signs, without measure," and so forth (Sutta Nipāta 579), taught the Dhamma, and then rose from his seat and returned to the monastery. She too summoned her thirty-two daughters-in-law and advised them: "Your husbands have reaped the fruits of their past deeds. Do not grieve or lament. Do not harbor ill will toward the king."

Rañño carapurisā taṃ kathaṃ sutvā tesaṃ niddosabhāvaṃ rañño kathayiṃsu. Rājā saṃvegappatto tassā nivesanaṃ gantvā mallikañca suṇisāyo [Pg.154] cassā khamāpetvā mallikāya varaṃ adāsi. Sā ‘‘gahito me hotū’’ti vatvā tasmiṃ gate matakabhattaṃ datvā nhatvā rājānaṃ upasaṅkamitvā vanditvā ‘‘deva, tumhehi me varo dinno, mayhañca aññena attho natthi, dvattiṃsāya me suṇisānaṃ mama ca kulagharagamanaṃ anujānāthā’’ti āha. Rājā sampaṭicchi. Sā dvattiṃsāya suṇisānaṃ sakakulaṃ pesetvā sayaṃ kusināranagare attano kulagharaṃ agamāsi. Rājā bandhulasenāpatino bhāgineyyassa dīghakārāyanassa nāma senāpatiṭṭhānaṃ adāsi. So pana ‘‘mātulo me iminā mārito’’ti rañño otāraṃ gavesanto vicarati. Rājāpi nipparādhassa bandhulassa māritakālato paṭṭhāya vippaṭisārī cittassādaṃ na labhati, rajjasukhaṃ nānubhoti.

The king's spies, having heard that story, reported their innocence to the king. The king, deeply moved, went to her residence and, having asked for forgiveness from Mallikā and her daughters-in-law, granted Mallikā a boon. She said, "Let it be accepted by me," and after he had gone, she gave a funeral meal, bathed, and approached the king. Having paid homage, she said, "Your Majesty, you have granted me a boon, and I have no other wish. Please permit me and my thirty-two daughters-in-law to return to our family homes." The king consented. She sent the thirty-two daughters-in-law to their own families and went herself to her family home in the city of Kusinārā. The king gave the position of general to Dīghakārāyana, the nephew of General Bandhula. But he, thinking, "My uncle was killed by this king," wandered about seeking an opportunity against the king. The king, too, from the time the innocent Bandhula was killed, felt remorse, found no joy in his heart, and took no pleasure in the happiness of kingship.

Tadā satthā sākiyānaṃ veḷuṃ nāma nigamaṃ upanissāya viharati. Rājā tattha gantvā ārāmato avidūre khandhāvāraṃ nivāsetvā ‘‘mahantena parivārena satthāraṃ vandissāmā’’ti vihāraṃ gantvā pañca rājakakudhabhaṇḍāni dīghakārāyanassa datvā ekakova gandhakuṭiṃ pāvisi. Sabbaṃ dhammacetiyasuttaniyāmeneva (ma. ni. 2.364 ādayo) veditabbaṃ. Tasmiṃ gandhakuṭiṃ paviṭṭhe dīghakārāyano tāni pañca rājakakudhabhaṇḍāni gahetvā viṭaṭūbhaṃ rājānaṃ katvā rañño ekaṃ assaṃ ekañca upaṭṭhānakārikaṃ mātugāmaṃ nivattetvā sāvatthiṃ agamāsi. Rājā satthārā saddhiṃ piyakathaṃ kathetvā nikkhanto senaṃ adisvā taṃ mātugāmaṃ pucchitvā taṃ pavattiṃ sutvā ‘‘ahaṃ bhāgineyyaṃ ajātasattuṃ ādāya āgantvā viṭaṭūbhaṃ gahessāmī’’ti rājagahanagaraṃ gacchanto vikāle dvāresu pihitesu nagaraṃ pavisitumasakkonto ekissāya sālāya nipajjitvā vātātapena kilanto rattibhāge tattheva kālamakāsi. Vibhātāya rattiyā ‘‘deva kosalanarinda, idāni anāthosi jāto’’ti vilapantiyā tassā itthiyā saddaṃ sutvā rañño ārocesuṃ. So mātulassa mahantena sakkārena sarīrakiccaṃ kāresi.

At that time, the Teacher was dwelling near the Sākiyan town named Veḷu. The king went there and, having set up his camp not far from the monastery, went to the monastery, thinking, "I will pay homage to the Teacher with a large retinue." He gave the five articles of royal insignia to Dīghakārāyana and entered the perfumed chamber alone. This entire account should be understood in accordance with the Dhammacetiya Sutta. When the king had entered the perfumed chamber, Dīghakārāyana took those five articles of royal insignia, made Viṭaṭūbha king, and, having sent back the king’s horse and one female attendant, went to Sāvatthī. The king, after conversing pleasantly with the Teacher, came out. Not seeing his army, he questioned the woman and, hearing what had happened, thought, "I will take my nephew Ajātasattu and go seize Viṭaṭūbha." As he was going to the city of Rājagaha, he arrived late when the gates were closed and could not enter the city. He lay down in a certain hall and, exhausted by wind and sun, died there in the night. At daybreak, hearing the cry of that woman as she wailed, "Your Majesty, King of Kosala, now you have become helpless!" they reported it to the king. He performed the funeral rites for his uncle with great honor.

Viṭaṭūbhopi rajjaṃ labhitvā taṃ veraṃ saritvā ‘‘sabbepi sākiye māressāmī’’ti mahatiyā senāya nikkhami. Taṃ divasaṃ satthā paccūsasamaye lokaṃ volokento ñātisaṅghassa vināsaṃ disvā ‘‘ñātisaṅgahaṃ kātuṃ vaṭṭatī’’ti cintetvā pubbaṇhasamaye piṇḍāya caritvā [Pg.155] piṇḍapātapaṭikkanto gandhakuṭiyaṃ sīhaseyyaṃ kappetvā sāyanhasamaye ākāsena gantvā kapilavatthusāmante ekasmiṃ kabaracchāye rukkhamūle nisīdi. Tato avidūre viṭaṭūbhassa rajjasīmāya anto sandacchāyo nigrodharukkho atthi, viṭaṭūbho satthāraṃ disvā upasaṅkamitvā vanditvā ‘‘bhante, kiṃkāraṇā evarūpāya uṇhavelāya imasmiṃ kabaracchāye rukkhamūle nisīdatha, etasmiṃ sandacchāye nigrodharukkhamūle nisīdatha, bhante’’ti vatvā ‘‘hotu, mahārāja, ñātakānaṃ chāyā nāma sītalā’’ti vutte ‘‘ñātakānaṃ rakkhaṇatthāya satthā āgato bhavissatī’’ti cintetvā satthāraṃ vanditvā sāvatthimeva paccāgami. Satthāpi uppatitvā jetavanameva gato.

Viṭaṭūbha, having obtained the kingdom and remembering that enmity, thought, "I will kill all the Sākiyans," and set out with a large army. That day, the Teacher, surveying the world at dawn, saw the impending destruction of his kinsmen and thought, "It is fitting to render aid to my kinsmen." In the morning, after going for alms and returning from his alms round, he prepared the lion’s posture in the perfumed chamber. In the evening, he traveled through the air and sat down at the foot of a tree with sparse shade near Kapilavatthu. Not far from there, within the borders of Viṭaṭūbha’s kingdom, there was a banyan tree with dense shade. Viṭaṭūbha saw the Teacher, approached, paid homage, and said, "Venerable sir, for what reason do you sit at the foot of this sparsely shaded tree in such scorching heat? Please, venerable sir, sit at the foot of this densely shaded banyan tree." When the Teacher replied, "Let it be, great king; the shade of one's kinsmen is cool," he thought, "The Teacher must have come to protect his kinsmen." After paying homage to the Teacher, he returned to Sāvatthī itself. The Teacher also rose up and went back to Jetavana.

Rājā sākiyānaṃ dosaṃ saritvā dutiyaṃ nikkhamitvā tatheva satthāraṃ passitvā puna nivattitvā tatiyavāre nikkhamitvā tattheva satthāraṃ passitvā nivatti. Catutthavāre pana tasmiṃ nikkhante satthā sākiyānaṃ pubbakammaṃ oloketvā tesaṃ nadiyaṃ visapakkhipanapāpakammassa appaṭibāhirabhāvaṃ ñatvā catutthavāre na agamāsi. Viṭaṭūbharājā khīrapāyake dārake ādiṃ katvā sabbe sākiye ghātetvā galalohitena nisinnaphalakaṃ dhovitvā paccāgami. Satthari tatiyavāre gamanato paccāgantvā punadivase piṇḍāya caritvā niṭṭhāpitabhattakicce gandhakuṭiyaṃ pavisante disāhi sannipatitā bhikkhū dhammasabhāyaṃ nisīditvā ‘‘āvuso, satthā attānaṃ dassetvā rājānaṃ nivattāpetvā ñātake maraṇabhayā mocesi, evaṃ ñātakānaṃ atthacaro satthā’’ti bhagavato guṇakathaṃ kathayiṃsu. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva tathāgato ñātakānaṃ atthaṃ carati, pubbepi cariyevā’’ti vatvā atītaṃ āhari.

The king, remembering his grievance against the Sākiyans, set out a second time. Seeing the Teacher just as before, he turned back again. Setting out a third time, he saw the Teacher in the same place and turned back. But when he set out for the fourth time, the Teacher, having considered the Sākiyans' past kamma and knowing that their evil deed of poisoning the river was unavoidable, did not go the fourth time. King Viṭaṭūbha, starting with the infants at the breast, had all the Sākiyans slain, washed the board on which he sat with the blood from their throats, and returned. On the day after the Teacher had returned from his third journey, when he had finished his alms round and meal and was entering the perfumed chamber, monks who had gathered from all directions were seated in the hall of Dhamma, saying, "Friends, the Teacher, by showing himself, made the king turn back and freed his kinsmen from the fear of death. Thus does the Teacher act for the welfare of his kinsmen." They were discussing the virtues of the Blessed One. The Teacher arrived and asked, "For what discussion, monks, are you now gathered together?" When they replied, "For this one," he said, "Monks, it is not only now that the Tathāgata acts for the welfare of his kinsmen; he did so in the past as well," and he related a story of the past.

Atīte bārāṇasiyaṃ brahmadatto nāma rājā dasa rājadhamme akopetvā dhammena rajjaṃ kārento ekadivasaṃ cintesi ‘‘jambudīpatale rājāno bahuthambhesu pāsādesu vasanti, tasmā bahūhi thambhehi pāsādakaraṇaṃ nāma anacchariyaṃ, yaṃnūnāhaṃ ekathambhakaṃ pāsādaṃ kāreyyaṃ, evaṃ sabbarājūnaṃ aggarājā bhavissāmī’’ti. So vaḍḍhakī pakkosāpetvā ‘‘mayhaṃ sobhaggappattaṃ ekathambhakaṃ pāsādaṃ karothā’’ti āha. Te ‘‘sādhū’’ti [Pg.156] sampaṭicchitvā araññaṃ pavisitvā ujū mahante ekathambhakapāsādārahe bahū rukkhe disvā ‘‘ime rukkhā santi, maggo pana visamo, na sakkā otāretuṃ, rañño ācikkhissāmā’’ti cintetvā tathā akaṃsu. Rājā ‘‘kenaci upāyena saṇikaṃ otārethā’’ti vatvā ‘‘deva, yena kenaci upāyena na sakkā’’ti vutte ‘‘tena hi mama uyyāne ekaṃ rukkhaṃ upadhārethā’’ti āha. Vaḍḍhakī uyyānaṃ gantvā ekaṃ sujātaṃ ujukaṃ gāmanigamapūjitaṃ rājakulatopi laddhabalikammaṃ maṅgalasālarukkhaṃ disvā rañño santikaṃ gantvā tamatthaṃ ārocesuṃ. Rājā ‘‘uyyāne rukkho nāma mama paṭibaddho, gacchatha bho taṃ chindathā’’ti āha. Te ‘‘sādhū’’ti sampaṭicchitvā gandhamālādihatthā uyyānaṃ gantvā rukkhe gandhapañcaṅgulikaṃ datvā suttena parikkhipitvā pupphakaṇṇikaṃ bandhitvā dīpaṃ jāletvā balikammaṃ katvā ‘‘ito sattame divase āgantvā rukkhaṃ chindissāma, rājā chindāpeti, imasmiṃ rukkhe nibbattadevatā aññattha gacchatu, amhākaṃ doso natthī’’ti sāvesuṃ.

In the past, in Bārāṇasī, a king named Brahmadatta was ruling righteously, without violating the ten royal virtues. One day, he thought: "Kings on the continent of Jambudīpa live in palaces with many pillars; therefore, building a palace with many pillars is nothing extraordinary. What if I were to have a palace with a single pillar built? In that way, I would become the foremost of all kings." He had carpenters summoned and said, "Build me a magnificent single-pillared palace." They agreed, saying, "Very well," and entered the forest. There they saw many straight, great trees suitable for a single-pillared palace, but thinking, "These trees are available, but the path is rough and it is not possible to transport them; we shall inform the king," they did so. The king said, "Transport them slowly, by some means." When they replied, "Your Majesty, it is not possible by any means whatsoever," he said, "In that case, find a suitable tree in my own park." The carpenters went to the park and saw a well-formed, straight, auspicious sāl tree, which was worshipped by the villages and towns and had even received offerings from the royal family. They went to the king and reported the matter. The king said, "A tree in the park is my own property. Go, sirs, and cut it down." They agreed, saying, "Very well," and went to the park with perfumes, garlands, and other things in hand. They made a five-fingered mark with fragrant paste on the tree, encircled it with a thread, tied a floral ornament to it, lit a lamp, made an offering, and announced: "Seven days from now, we will come and cut down this tree. The king has ordered it to be cut. Let the deity dwelling in this tree go elsewhere. There is no fault on our part."

Atha tasmiṃ nibbatto devaputto taṃ vacanaṃ sutvā ‘‘nissaṃsayaṃ ime vaḍḍhakī imaṃ rukkhaṃ chindissanti, vimānaṃ me nassissati, vimānapariyantikameva kho pana mayhaṃ jīvitaṃ, imañca rakkhaṃ parivāretvā ṭhitesu taruṇasālarukkhesu nibbattānaṃ mama ñātidevatānampi bahūni vimānāni nassissanti. Vimānapariyantikameva mama ñātīnaṃ devatānampi jīvitaṃ, na kho pana maṃ tathā attano vināso bādhati, yathā ñātīnaṃ, tasmā nesaṃ mayā jīvitaṃ dātuṃ vaṭṭatī’’ti cintetvā aḍḍharattasamaye dibbālaṅkārapaṭimaṇḍito rañño sirigabbhaṃ pavisitvā sakalagabbhaṃ ekobhāsaṃ katvā ussisakapasse rodamāno aṭṭhāsi. Rājā taṃ disvā bhītatasito tena saddhiṃ sallapanto paṭhamaṃ gāthamāha –

Then, the deva son who was born there, hearing those words, thought: "Without a doubt, these carpenters will cut down this tree; my celestial mansion will perish, and indeed, my life is co-terminous with this mansion. Moreover, many celestial mansions belonging to my divine relatives born among the young sāl trees surrounding this tree will also perish. Indeed, the lives of my divine relatives are also co-terminous with their mansions. However, my own destruction does not afflict me as much as that of my relatives; therefore, it is fitting for me to give life to them." Having reflected thus, at midnight, adorned with divine ornaments, he entered the king's bedchamber, illuminating the entire chamber with a single radiance, and stood weeping at the head of the bed. The king, seeing him, frightened and terrified, conversed with him and first uttered this verse:

13.

13.

‘‘Kā tvaṃ suddhehi vatthehi, aghe vehāyasaṃ ṭhitā;

Kena tyāssūni vattanti, kuto taṃ bhayamāgata’’nti.

"Who are you, with pure garments, standing unsupported in the sky? For what reason do your tears fall? From where has this fear come to you?"

Tattha kā tvanti nāgayakkhasupaṇṇasakkādīsu kā nāma tvanti pucchati. Vatthehīti vacanamattamevetaṃ, sabbepi pana dibbālaṅkāre sandhāyevamāha. Agheti appaṭighe ākāse. Vehāyasanti tasseva vevacanaṃ. Kena tyāssūni vattantīti kena kāraṇena tava assūni vattanti. Kutoti ñātiviyogadhanavināsādīnaṃ kiṃ nissāya taṃ bhayamāgatanti pucchati.

Herein, 'Who are you?' means he asks, "Among nāgas, yakkhas, supaṇṇas, Sakka, and others, what being are you?" 'With garments' is merely a manner of speaking; he says this referring to all divine ornaments. 'Unsupported' means in the unobstructed space. 'In the sky' is a synonym for the same. 'For what reason do your tears fall?' means for what cause do your tears fall. 'From where?' means he asks, "Depending on what—such as separation from relatives or loss of wealth—has this fear come to you?"

Tato [Pg.157] devarājā dve gāthā abhāsi –

Then the divine king spoke two verses:

14.

14.

‘‘Taveva deva vijite, bhaddasāloti maṃ vidū;

Saṭṭhi vassasahassāni, tiṭṭhato pūjitassa me.

"O king, in your own realm, they know me as Bhaddasāla. For sixty thousand years I have stood here, being honored.

15.

15.

‘‘Kārayantā nagarāni, agāre ca disampati;

Vividhe cāpi pāsāde, na maṃ te accamaññisuṃ;

"While building cities, houses, and various palaces, the lords of the land did not disrespect me;

Yatheva maṃ te pūjesuṃ, tatheva tvampi pūjayā’’ti.

Just as they honored me, so too should you honor me."

Tattha tiṭṭhatoti sakalabārāṇasinagarehi ceva gāmanigamehi ca tayā ca pūjitassa niccaṃ balikammañca sakkārañca labhantassa mayhaṃ imasmiṃ uyyāne tiṭṭhantassa ettako kālo gatoti dasseti. Nagarānīti nagarapaṭisaṅkharaṇakammāni. Agārecāti bhūmigehāni. Disampatīti disānaṃ pati, mahārāja. Na maṃ teti te nagarapaṭisaṅkharaṇādīni karontā imasmiṃ nagare porāṇakarājāno maṃ nātimaññisuṃ nātikkamiṃsu na viheṭhayiṃsu, mama nivāsarukkhaṃ chinditvā attano kammaṃ na kariṃsu, mayhaṃ pana sakkārameva kariṃsūti avaca. Yathevāti tasmā yatheva te porāṇakarājāno maṃ pūjayiṃsu, ekopi imaṃ rukkhaṃ na chindāpesi, tvañcāpi maṃ tatheva pūjaya, mā me rukkhaṃ chedayīti.

Herein, 'standing' shows that so much time has passed for me standing in this park, honored by the entire city of Bārāṇasī, its villages and towns, and by you, constantly receiving offerings and respect. 'Cities' refers to the work of renovating cities. 'Houses' means ground-level dwellings. 'Lord of the land' means lord of the directions, O great king. 'They did not disrespect me' means that those ancient kings in this city, while undertaking city renovations and the like, did not disrespect me, did not transgress against me, did not harm me; they did not do their work by cutting down my dwelling-tree, but rather paid me respect. 'Just as' means: therefore, just as those ancient kings honored me, and not a single one had this tree cut down, so too should you honor me; do not have my tree cut down.

Tato rājā dve gāthā abhāsi –

Then the king spoke two verses:

16.

16.

‘‘Taṃ ivāhaṃ na passāmi, thūlaṃ kāyena te dumaṃ;

Ārohapariṇāhena, abhirūposi jātiyā.

"I do not see another tree as massive in body as you; in height and girth, you are beautiful by nature.

17.

17.

‘‘Pāsādaṃ kārayissāmi, ekatthambhaṃ manoramaṃ;

Tattha taṃ upanessāmi, ciraṃ te yakkha jīvita’’nti.

"I will have a delightful, single-pillared palace built; there I will install you. Long may you live, O yakkha!"

Tattha kāyenāti pamāṇena. Idaṃ vuttaṃ hoti – tava pamāṇena taṃ viya thūlaṃ mahantaṃ aññaṃ dumaṃ na passāmi, tvaññeva pana ārohapariṇāhena sujātasaṅkhātāya samasaṇṭhānaujubhāvappakārāya jātiyā ca abhirūpo sobhaggappatto ekathambhapāsādārahoti. Pāsādanti tasmā taṃ chedāpetvā ahaṃ pāsādaṃ kārāpessāmeva. Tattha tanti taṃ [Pg.158] panāhaṃ samma devarāja, tattha pāsāde upanessāmi, so tvaṃ mayā saddhiṃ ekato vasanto aggagandhamālādīni labhanto sakkārappatto sukhaṃ jīvissasi, nivāsaṭṭhānābhāvena me vināso bhavissatīti mā cintayi, ciraṃ te yakkha jīvitaṃ bhavissatīti.

Herein, 'in body' means in size. This is what is said: 'I do not see another tree as large and massive as you in size. You, by your height and girth, and by your nature—described as well-born, a kind possessing a symmetrical form and straightness—are handsome, endowed with beauty, and worthy of a single-pillared palace.' 'Palace' means: therefore, having had you cut down, I will indeed have a palace built. 'There I will install you' means: but, my dear divine king, I will install you in that palace. Living together with me, you will receive the finest perfumes, garlands, and so on, and being honored, you will live happily. Do not think, 'My destruction will occur due to the lack of a dwelling place.' Long will be your life, O yakkha.

Taṃ sutvā devarājā dve gāthā abhāsi –

Hearing that, the divine king spoke two verses:

18.

18.

‘‘Evaṃ cittaṃ udapādi, sarīrena vinābhāvo;

Puthuso maṃ vikantitvā, khaṇḍaso avakantatha.

"Since this thought has arisen for you—separation from my body—then cut me up in many ways; cut me into pieces.

19.

19.

‘‘Agge ca chetvā majjhe ca, pacchā mūlamhi chindatha;

Evaṃ me chijjamānassa, na dukkhaṃ maraṇaṃ siyā’’ti.

"Having cut the top and the middle, afterwards cut at the root. For me, being cut in this way, death would not be painful."

Tattha evaṃ cittaṃ udapādīti yadi evaṃ cittaṃ tava uppannaṃ. Sarīrena vinābhāvoti yadi te mama sarīrena bhaddasālarukkhena saddhiṃ mama vinābhāvo patthito. Puthusoti bahudhā. Vikantitvāti chinditvā. Khaṇḍasoti khaṇḍākhaṇḍaṃ katvā avakantatha. Agge cāti avakantantā pana paṭhamaṃ agge, tato majjhe chetvā sabbapacchā mūle chindatha. Evañhi me chijjamānassa na dukkhaṃ maraṇaṃ siyā, sukhaṃ nu khaṇḍaso bhaveyyāti yācati.

Herein, 'Thus a thought arose' means 'if such a thought has arisen in you.' 'Separation from the body' means 'if you desire my separation from my body, the Bhaddasāla tree.' 'In many ways' means in various ways. 'Having cut up' means having cut. 'Cut into pieces' means having made it into fragments. 'And at the top' means: while cutting, first cut at the top, then in the middle, and last of all at the root. He begs, saying, "For in this way, while I am being cut, my death would not be painful; may it be pleasant, piece by piece."

Tato rājā dve gāthā abhāsi –

Then the king spoke two verses:

20.

20.

‘‘Hatthapādaṃ yathā chinde, kaṇṇanāsañca jīvato;

Tato pacchā siro chinde, taṃ dukkhaṃ maraṇaṃ siyā.

"Just as one might cut off the hands and feet, and the ears and nose, of a living person, and then afterwards cut off the head—that would be a painful death.

21.

21.

‘‘Sukhaṃ nu khaṇḍaso chinnaṃ, bhaddasāla vanappati;

Kiṃhetu kiṃ upādāya, khaṇḍaso chinnamicchasī’’ti.

"Is it pleasant to be cut piece by piece, O Bhaddasāla, lord of the forest? For what reason, on what account, do you wish to be cut piece by piece?"

Tattha hatthapādanti hatthe ca pāde ca. Taṃ dukkhanti evaṃ paṭipāṭiyā chijjantassa corassa taṃ maraṇaṃ dukkhaṃ siyā. Sukhaṃ nūti samma bhaddasāla, vajjhappattā corā sukhena maritukāmā sīsacchedaṃ yācanti, na khaṇḍaso chedanaṃ, tvaṃ pana evaṃ yācasi, tena taṃ pucchāmi ‘‘sukhaṃ nu khaṇḍaso chinna’’nti. Kiṃhetūti khaṇḍaso chinnaṃ nāma na sukhaṃ, kāraṇena panettha bhavitabbanti taṃ pucchanto evamāha.

Herein, 'hands and feet' means hands and feet. 'That painful' means that for a thief being cut in sequence in this way, that death would be painful. 'Is it pleasant, then?' means: 'Friend Bhaddasāla, condemned thieves, wishing to die pleasantly, request beheading, not being cut into pieces. Yet you request it thus. Therefore I ask you, 'Is it pleasant to be cut piece by piece?'' 'For what reason?' means: being cut piece by piece is certainly not pleasant; there must be a reason for this. Thus questioning, he says this.

Athassa [Pg.159] ācikkhanto bhaddasālo dve gāthā abhāsi –

Then Bhaddasāla, explaining to him, spoke two verses:

22.

22.

‘‘Yañca hetumupādāya, hetuṃ dhammūpasaṃhitaṃ;

Khaṇḍaso chinnamicchāmi, mahārāja suṇohi me.

"The reason, a reason connected with the Dhamma, on account of which I wish to be cut to pieces—listen to it from me, O great king.

23.

23.

‘‘Ñātī me sukhasaṃvaddhā, mama passe nivātajā;

Tepihaṃ upahiṃseyya, paresaṃ asukhocita’’nti.

"My relatives, happily raised, born in a sheltered place beside me—I would injure even them, thereby accumulating unhappiness for others."

Tattha hetuṃ dhammūpasaṃhitanti mahārāja, yaṃ hetusabhāvayuttameva, na hetupatirūpakaṃ, hetuṃ upādāya ārabbha sandhāyāhaṃ khaṇḍaso chinnamicchāmi, taṃ ohitasoto suṇohīti attho. Ñātī meti mama bhaddasālarukkhassa chāyāya sukhasaṃvaddhā mama passe taruṇasālarukkhesu nibbattā mayā katavātaparittāṇattā nivātajā mama ñātakā devasaṅghā atthi, te ahaṃ visālasākhaviṭapo mūle chinditvā patanto upahiṃseyyaṃ, saṃbhaggavimāne karonto vināseyyanti attho. Paresaṃ asukhocitanti evaṃ sante mayā tesaṃ paresaṃ ñātidevasaṅghānaṃ asukhaṃ dukkhaṃ ocitaṃ vaḍḍhitaṃ, na cāhaṃ tesaṃ dukkhakāmo, tasmā bhaddasālaṃ khaṇḍaso khaṇḍaso chindāpemīti ayametthādhippāyo.

Herein, 'a reason connected with the Dhamma' means: O great king, the reason on account of which I wish to be cut to pieces is one truly connected with the nature of a cause, not a mere semblance of one; listen to that reason with an attentive ear—this is the meaning. 'My relatives' means: there are hosts of deities, my kinsfolk, who have grown up happily in the shade of my Bhaddasāla tree, born among the young sāl trees beside me, and born in a sheltered place because I protect them from the wind. I, with my great branches and boughs, would harm them by falling when cut at the root, destroying them by shattering their celestial mansions—this is the meaning. 'Accumulating unhappiness for others' means that, in such a case, unhappiness and suffering would be accumulated and increased by me for those other hosts of deities, my relatives. And I do not wish them to suffer. Therefore, I wish to have the Bhaddasāla tree cut piece by piece—this is the intent here.

Taṃ sutvā rājā ‘‘dhammiko vatāyaṃ, devaputto, attano vimānavināsatopi ñātīnaṃ vimānavināsaṃ na icchati, ñātīnaṃ atthacariyaṃ carati, abhayamassa dassāmī’’ti tussitvā osānagāthamāha –

Hearing this, the king thought: "Truly, this son of a deva is righteous! Even at the cost of his own celestial mansion's destruction, he does not wish for the destruction of his relatives’ mansions; he practices conduct beneficial to his relatives. I will grant him safety." Pleased, he spoke this concluding verse:

24.

24.

‘‘Ceteyyarūpaṃ cetesi, bhaddasāla vanappati;

Hitakāmosi ñātīnaṃ, abhayaṃ samma dammi te’’ti.

"You have conceived a thought worthy of conception, Bhaddasāla, lord of the forest; you are one who desires the good of your relatives. Friend, I grant you safety."

Tattha ceteyyarūpaṃ cetesīti ñātīsu muducittatāya cintento cintetabbayuttakameva cintesi. Chedeyyarūpaṃ chedesītipi pāṭho. Tassattho – khaṇḍaso chinnamicchanto chedetabbayuttakameva chedesīti. Abhayanti etasmiṃ te samma, guṇe pasīditvā abhayaṃ dadāmi, na me pāsādenattho, nāhaṃ taṃ chedāpessāmi, gaccha ñātisaṅghaparivuto sakkatagarukato sukhaṃ jīvāti āha.

Here, 'you have conceived a thought worthy of conception' (ceteyyarūpaṃ cetesi) means that, with a mind tender toward his relatives, he conceived only what was fitting to conceive. There is also the reading, 'you wished to cut what was fitting to be cut' (chedeyyarūpaṃ chedesi), meaning, wishing it to be cut into pieces, he wished to cut only what was fitting to be cut. 'Safety' (abhayaṃ) means, 'Friend, pleased with this quality in you, I grant you safety. I have no need for the palace. I will not have you cut down. Go, surrounded by your assembly of relatives, honored and respected, and live happily.'"

Devarājā [Pg.160] rañño dhammaṃ desetvā agamāsi. Rājā tassovāde ṭhatvā dānādīni puññāni katvā saggapuraṃ pūresi.

Having taught the Dhamma to the king, the king of devas departed. The king, abiding by his advice, performed meritorious deeds such as generosity and thus filled the heavenly city.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, bhikkhave, pubbepi tathāgato ñātatthacariyaṃ acariyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā rājā ānando ahosi, taruṇasālesu nibbattadevatā buddhaparisā, bhaddasāladevarājā pana ahameva ahosi’’nti.

The Teacher, having delivered this Dhamma discourse, said, "Thus, monks, even in the past the Tathāgata practiced conduct for the benefit of his relatives." Then he identified the Jātaka: "At that time, the king was Ānanda, the deities born among the young Sāla trees were the Buddha’s assembly, and the king of the Bhaddasāla devas was myself."

Bhaddasālajātakavaṇṇanā dutiyā.

The commentary on the Bhaddasāla Jātaka, the second.

[466] 3. Samuddavāṇijajātakavaṇṇanā

[466] 3. The Commentary on the Samuddavāṇija Jātaka

Kasanti vapanti te janāti idaṃ satthā jetavane viharanto devadattassa pañca kulasatāni gahetvā niraye patitabhāvaṃ ārabbha kathesi. So hi aggasāvakesu parisaṃ gahetvā pakkantesu sokaṃ sandhāretuṃ asakkonto uṇhalohite mukhato nikkhante balavavedanāpīḷito tathāgatassa guṇaṃ anussaritvā ‘‘ahameva nava māse tathāgatassa anatthaṃ cintesiṃ, satthu pana mayi pāpacittaṃ nāma natthi, asītimahātherānampi mayi āghāto nāma natthi, mayā katakammena ahameva idāni anātho jāto, satthārāpimhi vissaṭṭho mahātherehipi ñātiseṭṭhena rāhulattherenapi sakyarājakulehipi, gantvā satthāraṃ khamāpessāmī’’ti parisāya saññaṃ datvā attānaṃ pañcakena gāhāpetvā rattiṃ rattiṃ gacchanto kosalaraṭṭhaṃ sampāpuṇi. Ānandatthero satthu ārocesi ‘‘devadatto kira, bhante, tumhākaṃ khamāpetuṃ āgacchatī’’ti. ‘‘Ānanda, devadatto mama dassanaṃ na labhissatī’’ti.

"Those people plow and sow": this the Teacher, while dwelling in Jetavana, spoke concerning Devadatta's fall into hell after taking five hundred families with him. Indeed, when the chief disciples had departed with the assembly, Devadatta, unable to bear his sorrow, with hot blood gushing from his mouth and overwhelmed by intense pain, reflected on the virtues of the Tathāgata and thought: "For nine months, I alone schemed harm against the Tathāgata, yet the Teacher harbored no ill will toward me. Even the eighty great elders held no grudge against me. By my own deeds, I have now become helpless. I have been abandoned by the Teacher, by the great elders, by the elder Rāhula, the best of my kinsmen, and by the Sakyan royal families. I will go and ask forgiveness from the Teacher." Having given the assembly a signal, he had himself carried on a litter and, traveling night after night, he reached the Kosala country. The elder Ānanda informed the Teacher: "Venerable sir, it is said that Devadatta is coming to ask for your forgiveness." The Teacher replied, "Ānanda, Devadatta will not get to see me."

Atha tasmiṃ sāvatthinagaradvāraṃ sampatte puna thero ārocesi, bhagavāpi tatheva avaca. Tassa jetavane pokkharaṇiyā samīpaṃ āgatassa pāpaṃ matthakaṃ pāpuṇi, sarīre ḍāho uppajji, nhatvā pānīyaṃ pivitukāmo hutvā ‘‘mañcakato maṃ āvuso otāretha, pānīyaṃ pivissāmī’’ti āha. Tassa otāretvā bhūmiyaṃ ṭhapitamattassa cittassāde aladdheyeva mahāpathavī vivaramadāsi. Tāvadeva taṃ avīcito [Pg.161] aggijālā uṭṭhāya parikkhipitvā gaṇhi. So ‘‘pāpakammaṃ me matthakaṃ patta’’nti tathāgatassa guṇe anussaritvā –

Then, when he reached the gate of Sāvatthī city, the elder announced it again, and the Blessed One spoke in the same way. As he approached the lotus pond in Jetavana, his evil deed came to a head. A burning sensation arose in his body, and desiring to drink water after bathing, he said, "Friends, lower me from the litter; I wish to drink water." As soon as they lowered him and placed him on the ground, before he could even obtain any mental satisfaction, the great earth split open. Immediately, flames from Avīci hell rose up, surrounded him, and seized him. He, realizing, "My evil deed has come to a head," recollected the virtues of the Tathāgata—

‘‘Imehi aṭṭhīhi tamaggapuggalaṃ, devātidevaṃ naradammasārathiṃ;

Samantacakkhuṃ satapuññalakkhaṇaṃ, pāṇehi buddhaṃ saraṇaṃ upemī’’ti. (mi. pa. 4.1.3) –

"With these bones, I go for refuge to that foremost individual, the God beyond gods, the charioteer of mortals to be tamed, the All-Seeing One, marked with a hundred signs of merit; with my very life, I go for refuge to the Buddha."

Imāya gāthāya saraṇe patiṭṭhahanto avīciparāyaṇo ahosi. Tassa pana pañca upaṭṭhākakulasatāni ahesuṃ. Tānipi tappakkhikāni hutvā dasabalaṃ akkositvā avīcimhiyeva nibbattiṃsu. Evaṃ so tāni pañca kulasatāni gaṇhitvā avīcimhi patiṭṭhito.

By this verse, while establishing himself in the refuge, he became destined for Avīci hell. He had five hundred families as his supporters. They too, siding with him, reviled the Ten-Powered One and were reborn in Avīci hell itself. Thus, taking those five hundred families with him, he was established in Avīci hell.

Athekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, devadatto pāpo lābhasakkāragiddhatāya sammāsambuddhe aṭṭhāne kopaṃ bandhitvā anāgatabhayamanoloketvā pañcahi kulasatehi saddhiṃ avīciparāyaṇo jāto’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na bhikkhave, idāneva devadatto lābhasakkāragiddho hutvā anāgatabhayaṃ na olokesi, pubbepi anāgatabhayaṃ anoloketvā paccuppannasukhagiddhena saddhiṃ parisāya mahāvināsaṃ patto’’ti vatvā atītaṃ āhari.

One day, the monks started a discussion in the Dhamma hall: "Friends, the wicked Devadatta, due to his greed for gain and honor, harbored anger toward the Fully Enlightened One without reason, failed to foresee future danger, and has become destined for Avīci, along with five hundred families." The Teacher arrived and asked, "Monks, for what discussion are you now gathered?" When they replied, "For this one," he said, "Monks, it is not only now that Devadatta, greedy for gain and honor, has failed to foresee future danger. In the past too, failing to foresee future danger and siding with one greedy for present pleasure, he brought great ruin upon an assembly." Having said this, he related a story of the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bārāṇasito avidūre kulasahassanivāso mahāvaḍḍhakīgāmo ahosi. Tattha vaḍḍhakī ‘‘tumhākaṃ mañcaṃ karissāma, pīṭhaṃ karissāma, gehaṃ karissāmā’’ti vatvā manussānaṃ hatthato bahuṃ iṇaṃ gahetvā kiñci kātuṃ na sakkhiṃsu. Manussā diṭṭhadiṭṭhe vaḍḍhakī codenti palibuddhanti. Te iṇāyikehi upaddutā sukhaṃ vasituṃ asakkontā ‘‘videsaṃ gantvā yattha katthaci vasissāmā’’ti araññaṃ pavisitvā rukkhe chinditvā mahatiṃ nāvaṃ bandhitvā nadiṃ otāretvā āharitvā gāmato gāvutaḍḍhayojanamatte ṭhāne ṭhapetvā aḍḍharattasamaye gāmaṃ āgantvā puttadāramādāya nāvaṭṭhānaṃ gantvā nāvaṃ [Pg.162] āruyha anukkamena mahāsamuddaṃ pavisitvā vātavegena vicarantā samuddamajjhe ekaṃ dīpakaṃ pāpuṇiṃsu. Tasmiṃ pana dīpake sayaṃjātasāliucchukadaliambajambupanasatālanāḷikerādīni vividhaphalāni atthi, aññataro pabhinnanāvo puriso paṭhamataraṃ taṃ dīpakaṃ patvā sālibhattaṃ bhuñjamāno ucchuādīni khādamāno thūlasarīro naggo parūḷhakesamassu tasmiṃ dīpake paṭivasati.

In the past, when Brahmadatta was ruling in Benares, not far from Benares there was a large village of carpenters, home to a thousand families. There, the carpenters would say to people, "We will make you a bed, we will make you a stool, we will make you a house," and having taken large advances from people, they were unable to do anything. People would accuse and harass the carpenters whenever they saw them. Harassed by their creditors and unable to live in peace, they thought, "Let us go abroad and settle somewhere." Entering the forest, they cut down trees, built a large boat, launched it into the river, and placed it at a spot some distance from the village. At midnight, they came to the village, took their wives and children, went to where the boat was, boarded it, and gradually entered the great ocean. Driven by the wind, they wandered until they reached a small island in the middle of the ocean. On that island, there were various self-grown fruits such as rice, sugarcane, plantains, mangoes, rose-apples, jackfruits, palmyra palms, and coconuts. A certain man whose boat had been wrecked had reached that island earlier. Eating cooked rice and chewing sugarcane and other things, he lived there naked, with a stout body and overgrown hair and beard.

Vaḍḍhakī cintayiṃsu ‘‘sace ayaṃ dīpako rakkhasapariggahito bhavissati, sabbepi amhe vināsaṃ pāpuṇissāma, pariggaṇhissāma tāva na’’nti. Atha sattaṭṭha purisā sūrā balavanto sannaddhapañcāvudhā hutvā otaritvā dīpakaṃ pariggaṇhiṃsu. Tasmiṃ khaṇe so puriso bhuttapātarāso ucchurasaṃ pivitvā sukhappatto ramaṇīye padese rajatapaṭṭasadise vālukatale sītacchāyāya uttānako nipajjitvā ‘‘jambudīpavāsino kasantā vapantā evarūpaṃ sukhaṃ na labhanti, jambudīpato mayhaṃ ayameva dīpako vara’’nti gāyamāno udānaṃ udānesi. Atha satthā bhikkhū āmantetvā ‘‘so bhikkhave puriso imaṃ udānaṃ udānesī’’ti dassento paṭhamaṃ gāthamāha –

The carpenters thought, "If this island is possessed by ogres, we will all be destroyed. Let us not take possession of it just yet." Then seven or eight brave, strong men, armed with the five kinds of weapons, disembarked and explored the island. At that moment, that man, having eaten his morning meal and drunk sugarcane juice, feeling happy, lay down on his back in a delightful spot on a sandy ground resembling a silver sheet, in the cool shade. Singing, he uttered this inspired utterance: "The people of Jambudīpa, plowing and sowing, do not obtain such happiness. For me, this island is better than Jambudīpa." Then the Teacher, addressing the monks, said, "Monks, that man uttered this inspired utterance," and he recited the first verse:

25.

25.

‘‘Kasanti vapanti te janā, manujā kammaphalūpajīvino;

Nayimassa dīpakassa bhāgino, jambudīpā idameva no vara’’nti.

"Those people plow and sow, humans living on the fruit of their labor; they are not partakers of this island. This indeed is better for us than Jambudīpa."

Tattha te janāti te jambudīpavāsino janā. Kammaphalūpajīvinoti nānākammānaṃ phalūpajīvino sattā.

There, 'those people' means the inhabitants of Jambudīpa. 'Living on the fruits of their actions' means beings who live dependent on the results of various deeds.

Atha te dīpakaṃ pariggaṇhantā purisā tassa gītasaddaṃ sutvā ‘‘manussasaddo viya suyyati, jānissāma na’’nti saddānusārena gantvā taṃ purisaṃ disvā ‘‘yakkho bhavissatī’’ti bhītatasitā sare sannahiṃsu. Sopi te disvā attano vadhabhayena ‘‘nāhaṃ, sāmi, yakkho, purisomhi, jīvitaṃ me dethā’’ti yācanto ‘‘purisā nāma tumhādisā naggā na hontī’’ti vutte punappunaṃ yācitvā manussabhāvaṃ viññāpesi. Te taṃ purisaṃ upasaṅkamitvā sammodanīyaṃ kathaṃ sutvā tassa tattha āgataniyāmaṃ pucchiṃsu. Sopi sabbaṃ tesaṃ kathetvā ‘‘tumhe attano puññasampattiyā idhāgatā[Pg.163], ayaṃ uttamadīpo, na ettha sahatthena kammaṃ katvā jīvanti, sayaṃjātasālīnañceva ucchuādīnañcettha anto natthīti anukkaṇṭhantā vasathā’’ti āha. Idha pana vasantānaṃ amhākaṃ añño paripantho natthi, aññaṃ bhayaṃ ettha natthi, ayaṃ pana amanussapariggahito, amanussā tumhākaṃ uccārapassāvaṃ disvā kujjheyyuṃ, tasmā taṃ karontā vālukaṃ viyūhitvā vālukāya paṭicchādeyyātha, ettakaṃ idha bhayaṃ, aññaṃ natthi, niccaṃ appamattā bhaveyyāthāti. Te tattha vāsaṃ upagacchiṃsu. Tasmiṃ pana kulasahasse pañcannaṃ pañcannaṃ kulasatānaṃ jeṭṭhakā dve vaḍḍhakī ahesuṃ. Tesu eko bālo ahosi rasagiddho, eko paṇḍito rasesu anallīno.

Then those men, while exploring the island, heard the sound of his singing and thought, "It sounds like a human voice; let us find out." Following the sound, they saw the man. Frightened and terrified, they prepared their arrows, thinking, "He must be a yakkha!" Seeing them, he feared for his life and pleaded, "Sirs, I am not a yakkha, I am a man. Please grant me my life!" When they said, "Men like you are not naked," he repeatedly begged and convinced them of his human nature. Approaching him, they exchanged pleasantries and asked how he had come there. He told them everything and said, "You have come here due to your own meritorious attainments. This is an excellent island. Here, no one works with their own hands to survive. There is no end to the self-grown rice, sugarcane, and so on. Live here without discontent." "However, for us living here, there is no other obstacle, there is no other danger here. But this place is possessed by non-humans. The non-humans may become angry if they see your urine and excrement. Therefore, when you do so, you should push aside the sand and cover it with sand. That is the only danger here; there is no other. You should always be heedful." They took up residence there. Among that thousand families, there were two carpenters who were the chiefs of five hundred families each. One of them was a fool, greedy for flavors; one was wise, unattached to flavors.

Aparabhāge sabbepi te tattha sukhaṃ vasantā thūlasarīrā hutvā cintayiṃsu ‘‘ciraṃ pītā no surā, ucchurasena merayaṃ katvā pivissāmā’’ti. Te merayaṃ kāretvā pivitvā madavasena gāyantā naccantā kīḷantā pamattā tattha tattha uccārapassāvaṃ katvā appaṭicchādetvā dīpakaṃ jegucchaṃ paṭikūlaṃ kariṃsu. Devatā ‘‘ime amhākaṃ kīḷāmaṇḍalaṃ paṭikūlaṃ karontī’’ti kujjhitvā ‘‘mahāsamuddaṃ uttarāpetvā dīpakadhovanaṃ karissāmā’’ti mantetvā ‘‘ayaṃ kāḷapakkho, ajja amhākaṃ samāgamo ca bhinno, ito dāni pannarasame divase puṇṇamīuposathadivase candassuggamanavelāya samuddaṃ ubbattetvā sabbepime ghātessāmā’’ti divasaṃ ṭhapayiṃsu. Atha nesaṃ antare eko dhammiko devaputto ‘‘mā ime mama passantassa nassiṃsū’’ti anukampāya tesu sāyamāsaṃ bhuñjitvā gharadvāre sukhakathāya nisinnesu sabbālaṅkārapaṭimaṇḍito sakaladīpaṃ ekobhāsaṃ katvā uttarāya disāya ākāse ṭhatvā ‘‘ambho vaḍḍhakī, devatā tumhākaṃ kuddhā. Imasmiṃ ṭhāne mā vasittha, ito aḍḍhamāsaccayena hi devatā samuddaṃ ubbattetvā sabbeva tumhe ghātessanti, ito nikkhamitvā palāyathā’’ti vatvā dutiyaṃ gāthamāha –

Later, all of them, living happily there, became coarse-bodied and thought, 'We have drunk spirits for a long time; let us make liquor with sugarcane juice and drink it.' Having had the liquor made and having drunk it, intoxicated, they sang, danced, played, and became heedless. They urinated and defecated here and there without covering it, making the island disgusting and repulsive. The deities, thinking, 'These people are making our playground repulsive,' became angry. They conferred, 'We will make the great ocean overflow and wash the island.' They set the day, saying, 'This is the dark fortnight, and today our assembly is dispersed. Fifteen days from now, on the full moon observance day, at the time of the moon's rising, we will make the ocean swell up and kill all of them.' Then, among them, a righteous divine son, out of compassion, thought, 'May these people not perish before my eyes.' In the evening, after they had eaten their meal and were sitting at their house doors in pleasant conversation, he, adorned with all his ornaments, making the entire island a single radiance, stood in the sky in the northern direction and said, 'Ho, carpenters, the deities are angry with you. Do not live in this place. In half a month, the deities will make the ocean swell up and will kill all of you. Leave this place and flee!' Then he spoke a second verse:

26.

26.

‘‘Tipañcarattūpagatamhi cande, vego mahā hehiti sāgarassa;

Uplavissaṃ dīpamimaṃ uḷāraṃ, mā vo vadhī gacchatha leṇamañña’’nti.

When the moon is three to five nights old, a great surge of the ocean will occur; it will inundate this splendid island. May it not kill you; go to another refuge.

Tattha [Pg.164] uplavissanti imaṃ dīpakaṃ uplavanto ajjhottharanto abhibhavissati. Mā vo vadhīti so sāgaravego tumhe mā vadhi.

Here, 'it will inundate' means it will flood this island; flooding, overwhelming, it will overcome it. 'May it not kill you' means may that ocean surge not kill you.

Iti so tesaṃ ovādaṃ datvā attano ṭhānameva gato. Tasmiṃ gate aparo sāhasiko kakkhaḷo devaputto ‘‘ime imassa vacanaṃ gahetvā palāyeyyuṃ, ahaṃ nesaṃ gamanaṃ nivāretvā sabbepime mahāvināsaṃ pāpessāmī’’ti cintetvā dibbālaṅkārapaṭimaṇḍito sakaladīpaṃ ekobhāsaṃ karonto āgantvā dakkhiṇāya disāya ākāse ṭhatvā ‘‘eko devaputto idhāgato, no’’ti pucchitvā ‘‘āgato’’ti vutte ‘‘so vo kiṃ kathesī’’ti vatvā ‘‘imaṃ nāma, sāmī’’ti vutte ‘‘so tumhākaṃ idha nivāsaṃ na icchati, dosena katheti, tumhe aññattha agantvā idheva vasathā’’ti vatvā dve gāthā abhāsi –

Thus, having given them this advice, he went to his own abode. When he had gone, another reckless and harsh divine son thought, 'These people might take his word and flee. I will prevent their departure and lead them all to great destruction.' Adorned with divine ornaments, making the entire island a single radiance, he came and stood in the sky in the southern direction. He asked, 'Did a divine son come here, or not?' When they said, 'He came,' he asked, 'What did he tell you?' When they replied, 'This and that, sir,' he said, 'He does not want you to live here; he speaks out of malice. Do not go elsewhere, but live right here.' Then he spoke two verses:

27.

27.

‘‘Na jātuyaṃ sāgaravārivego, uplavissaṃ dīpamimaṃ uḷāraṃ;

Taṃ me nimittehi bahūhi diṭṭhaṃ, mā bhetha kiṃ socatha modathavho.

Never will the ocean's watery surge inundate this splendid island; this I have seen by many signs. Do not be afraid! Why do you grieve? Rejoice!

28.

28.

‘‘Pahūtabhakkhaṃ bahuannapānaṃ, pattattha āvāsamimaṃ uḷāraṃ;

Na vo bhayaṃ paṭipassāmi kiñci, āputtaputtehi pamodathavho’’ti.

You have obtained this splendid dwelling with abundant food and much to eat and drink. I foresee no danger for you at all; rejoice with your children and your children's children!

Tattha na jātuyanti na jātu ayaṃ. Mā bhethāti mā bhāyittha. Modathavhoti pamoditā pītisomanassajātā hotha. Āputtaputtehīti yāva puttānampi puttehi pamodatha, natthi vo imasmiṃ ṭhāne bhayanti.

Here, 'na jātuyam' means 'never this'. 'Mā bhetha' means 'do not be afraid'. 'Modathavho' means 'be joyful, become filled with joy and happiness'. 'Āputtaputtehi' means 'rejoice even with the sons of your sons; there is no danger for you in this place'.

Evaṃ so imāhi dvīhi gāthāhi te assāsetvā pakkāmi. Tassa pakkantakāle dhammikadevaputtassa vacanaṃ anādiyanto bālavaḍḍhakī ‘‘suṇantu me, bhonto, vacana’’nti sesavaḍḍhakī āmantetvā pañcamaṃ gāthamāha –

Thus, having reassured them with these two verses, he departed. At the time of his departure, the foolish carpenter, not heeding the words of the righteous divine son, addressed the remaining carpenters, saying, 'Sirs, listen to my words,' and spoke a fifth verse:

29.

29.

‘‘Yo [Pg.165] devoyaṃ dakkhiṇāyaṃ disāyaṃ, khemanti pakkosati tassa saccaṃ;

Na uttaro vedi bhayābhayassa, mā bhetha kiṃ socatha modathavho’’ti.

This deva in the southern direction, who proclaims 'safety'—his word is true. The northern one does not know of danger or safety. Do not be afraid! Why do you grieve? Rejoice!

Tattha dakkhiṇāyanti dakkhiṇāya, ayameva vā pāṭho.

Here, 'dakkhiṇāyaṃ' means 'in the south,' or this is the reading itself.

Taṃ sutvā rasagiddhā pañcasatā vaḍḍhakī tassa bālassa vacanaṃ ādiyiṃsu. Itaro pana paṇḍitavaḍḍhakī tassa vacanaṃ anādiyanto te vaḍḍhakī āmantetvā catasso gāthā abhāsi –

Hearing this, the five hundred carpenters who were greedy for flavors accepted the words of that fool. But the other, the wise carpenter, not heeding his words, addressed those carpenters and spoke four verses:

30.

30.

‘‘Yathā ime vippavadanti yakkhā, eko bhayaṃ saṃsati khemameko;

Tadiṅgha mayhaṃ vacanaṃ suṇātha, khippaṃ lahuṃ mā vinassimha sabbe.

As these yakkhas contradict each other—one declares danger, another safety—therefore, listen now to my words, quickly and swiftly, lest we all perish.

31.

31.

‘‘Sabbe samāgamma karoma nāvaṃ, doṇiṃ daḷhaṃ sabbayantūpapannaṃ;

Sace ayaṃ dakkhiṇo saccamāha, moghaṃ paṭikkosati uttaroyaṃ;

Sā ceva no hehiti āpadatthā, imañca dīpaṃ na pariccajema.

Let us all come together and build a sturdy boat, fully equipped with all its gear. If this southerner speaks the truth, and the northern one objects in vain, it will be our refuge in calamity, and we will not have to abandon this island.

32.

32.

‘‘Sace ca kho uttaro saccamāha, moghaṃ paṭikkosati dakkhiṇoyaṃ;

Tameva nāvaṃ abhiruyha sabbe, evaṃ mayaṃ sotthi taremu pāraṃ.

But if the northern one speaks the truth, and this southern one objects in vain, then, having all boarded that very boat, we will thus safely cross to the far shore.

33.

33.

‘‘Na ve sugaṇhaṃ paṭhamena seṭṭhaṃ, kaniṭṭhamāpāthagataṃ gahetvā;

Yo cīdha tacchaṃ paviceyya gaṇhati, sa ve naro seṭṭhamupeti ṭhāna’’nti.

One should not readily take the first as best, nor grasp the last that has come into range. But whoever here investigates and grasps what is true, that person indeed attains the highest state.

Tattha [Pg.166] vippavadantīti aññamaññaṃ viruddhaṃ vadanti. Lahunti purimassa atthadīpanaṃ. Doṇinti gambhīraṃ mahānāvaṃ. Sabbayantūpapannanti sabbehi phiyārittādīhi yantehi upapannaṃ. Sā ceva no hehiti āpadatthāti sā ca no nāvā pacchāpi uppannāya āpadāya atthā bhavissati, imañca dīpaṃ na pariccajissāma. Taremūti tarissāma. Na ve sugaṇhanti na ve sukhena gaṇhitabbaṃ. Seṭṭhanti uttamaṃ tathaṃ saccaṃ. Kaniṭṭhanti paṭhamavacanaṃ upādāya pacchimavacanaṃ kaniṭṭhaṃ nāma. Idhāpi ‘‘na ve sugaṇha’’nti anuvattateva. Idaṃ vuttaṃ hoti – ambho vaḍḍhakī, yena kenaci paṭhamena vuttavacanaṃ ‘‘idameva seṭṭhaṃ tathaṃ sacca’’nti sukhaṃ na gaṇhitabbameva, yathā ca taṃ, evaṃ kaniṭṭhaṃ gacchā vuttavacanampi ‘‘idameva tathaṃ sacca’’nti na gaṇhitabbaṃ. Yaṃ pana sotavisayaṃ āpāthagataṃ hoti, taṃ āpāthagataṃ gahetvā yo idha paṇḍitapuriso purimavacanañca pacchimavacanañca paviceyya vicinitvā tīretvā upaparikkhitvā tacchaṃ gaṇhāti, yaṃ tathaṃ saccaṃ sabhāvabhūtaṃ, tadeva paccakkhaṃ katvā gaṇhāti. Sa ve naro seṭṭhamupeti ṭhānanti so uttamaṃ ṭhānaṃ upeti adhigacchati vindati labhatīti.

Herein, 'they dispute' (vippavadanti) means they speak in opposition to each other. 'Lahunti' is an elucidation of the meaning of the preceding word. 'A boat' (doṇi) means a large, deep boat. 'Fully equipped with instruments' (sabbayantūpapanna) means equipped with all instruments such as oars and rudders. 'And that will be for our benefit in a calamity' (sā ceva no hehiti āpadatthā) means that this boat will be for our benefit in a calamity that may arise later, and we will not abandon this island. 'We shall cross' (taremū) means we will cross over. 'It is not easily grasped' (na ve sugaṇha) means it is not indeed to be easily grasped. 'The best' (seṭṭha) means the supreme, the true, the real. 'The lesser' (kaniṭṭha) means the latter statement, taking the first statement as the basis, is called the lesser. Here too, 'it is not easily grasped' continues to apply. This is what is said: 'O carpenters, a statement spoken first by anyone should not be easily accepted as “this alone is the best, the true, the real”; and just as that, so too a statement spoken later should not be accepted as “this alone is the true, the real.” But whatever comes within the range of hearing, having grasped what has come within range, the wise person here examines, investigates, discerns, and scrutinizes both the former and latter statements, and grasps what is factual, what is true, real, and of its own nature, grasping it after having made it directly evident. 'That person indeed attains the highest state' (sa ve naro seṭṭhamupeti ṭhāna) means that person attains, achieves, finds, and obtains the supreme state.

So evañca pana vatvā āha – ‘‘ambho, mayaṃ dvinnampi devatānaṃ vacanaṃ karissāma, nāvaṃ tāva sajjeyyāma. Sace paṭhamassa vacanaṃ saccaṃ bhavissati, taṃ nāvaṃ abhiruhitvā palāyissāma, atha itarassa vacanaṃ saccaṃ bhavissati, nāvaṃ ekamante ṭhapetvā idheva vasissāmā’’ti. Evaṃ vutte bālavaḍḍhakī ‘‘ambho, tvaṃ udakapātiyaṃ susumāraṃ passasi, atīva dīghaṃ passasi, paṭhamadevaputto amhesu dosavasena kathesi, pacchimo sineheneva, imaṃ evarūpaṃ varadīpaṃ pahāya kuhiṃ gamissāma, sace pana tvaṃ gantukāmo, tava parisaṃ gaṇhitvā nāvaṃ karohi, amhākaṃ nāvāya kiccaṃ natthī’’ti āha. Paṇḍito attano parisaṃ gahetvā nāvaṃ sajjetvā nāvāya sabbūpakaraṇāni āropetvā sapariso nāvāya aṭṭhāsi.

Having spoken thus, he said: 'Sirs, we shall follow the words of both divine beings. First, let us prepare the boat. If the words of the first one prove true, we will board that boat and flee. But if the words of the other prove true, we will set the boat aside and remain right here.' When this was said, the foolish carpenter replied, 'Sir, you see a crocodile in a water pot, you see it as extremely long. The first son of a deva spoke to us out of ill will, but the second out of affection. Where would we go, abandoning such an excellent island? If you wish to go, take your company and make a boat. We have no need for a boat.' The wise man, taking his company, prepared the boat, loaded all the equipment onto the boat, and stood on the boat with his followers.

Tato puṇṇamadivase candassa uggamanavelāya samuddato ūmi uttaritvā jāṇukapamāṇā hutvā dīpakaṃ dhovitvā gatā. Paṇḍito samuddassa uttaraṇabhāvaṃ ñatvā nāvaṃ vissajjesi. Bālavaḍḍhakipakkhikāni pañca kulasatāni ‘‘samuddato ūmi dīpadhovanatthāya āgatā, ettakameva eta’’nti kathentā [Pg.167] nisīdiṃsu. Tato paṭipāṭiyā kaṭippamāṇā purisappamāṇā tālappamāṇā sattatālappamāṇā sāgaraūmi dīpakampi vuyhamānā āgañchi. Paṇḍito upāyakusalatāya rase alaggo sotthinā gato, bālavaḍḍhakī rasagiddhena anāgatabhayaṃ anolokento pañcahi kulasatehi saddhiṃ vināsaṃ patto.

Then, on the full moon day, at the time of the moon's rising, a wave rose from the ocean, became knee-high, washed over the small island, and receded. The wise man, knowing that the ocean was rising, launched the boat. The five hundred families on the foolish carpenter's side, saying, 'A wave has come from the ocean to wash the island, that is all it is,' sat down. Then, in succession, ocean waves came, waist-high, man-high, palm-tree-high, and seven palm-trees-high, sweeping away even the small island. The wise man, through his skill in means, being unattached to pleasure, went safely. The foolish carpenter, greedy for pleasure and not seeing the future danger, met with destruction along with the five hundred families.

Ito parā sānusāsanī tamatthaṃ dīpayamānā tisso abhisambuddhagāthā honti –

Hereafter, there are three verses of the Fully Enlightened One, which, along with the instruction, illuminate that meaning:

34.

34.

‘‘Yathāpi te sāgaravārimajjhe, sakammunā sotthi vahiṃsu vāṇijā;

Anāgatatthaṃ paṭivijjhiyāna, appampi nācceti sa bhūripañño.

“Just as those merchants in the midst of the ocean water were carried to safety by their own action; having penetrated what is to come, that one of great wisdom does not neglect even a little.”

35.

35.

‘‘Bālā ca mohena rasānugiddhā, anāgataṃ appaṭivijjhiyatthaṃ;

Paccuppanne sīdanti atthajāte, samuddamajjhe yathā te manussā.

“But fools, deluded and greedy for pleasures, not penetrating the future benefit, sink when a present matter arises, like those men in the middle of the ocean.”

36.

36.

‘‘Anāgataṃ paṭikayirātha kiccaṃ, ‘mā maṃ kiccaṃ kiccakāle byadhesi’;

Taṃ tādisaṃ paṭikatakiccakāriṃ, na taṃ kiccaṃ kiccakāle byadhetī’’ti.

“One should prepare for a future task, thinking, ‘May the task not afflict me at the time for the task.’ For one who has prepared for the task in such a way, that task does not afflict them at the time for the task.”

Tattha sakammunāti anāgatabhayaṃ disvā puretaraṃ katena attano kammena. Sotthi vahiṃsūti khemena gamiṃsu. Vāṇijāti samudde vicaraṇabhāvena vaḍḍhakī vuttā. Paṭivijjhiyānāti evaṃ, bhikkhave, paṭhamataraṃ kattabbaṃ anāgataṃ atthaṃ paṭivijjhitvā idhaloke bhūripañño kulaputto appamattakampi attano atthaṃ na acceti nātivattati, na hāpetīti attho. Appaṭivijjhiyatthanti appaṭivijjhitvā atthaṃ, paṭhamameva kattabbaṃ akatvāti attho. Paccuppanneti yadā taṃ anāgataṃ atthajātaṃ uppajjati, tadā tasmiṃ paccuppanne sīdanti, atthe jāte attano patiṭṭhaṃ na labhanti, samudde te bālavaḍḍhakī manussā viya vināsaṃ pāpuṇanti.

Therein, 'by their own action' (sakamunā) means by their own action done beforehand, having seen the future danger. 'Were carried to safety' (sotthi vahiṃsu) means they went in safety. 'Merchants' (vāṇijā) refers to the carpenters, because of their traveling on the ocean. 'Having penetrated' (paṭivijjhiyāna) means this: 'Monks, having first penetrated a future benefit that should be acted upon, a clansman of great wisdom in this world does not neglect, transgress, or lose even a small benefit for himself'—this is the meaning. 'Not penetrating the benefit' (appaṭivijjhiyatthanti) means not having penetrated the benefit, not having done first what ought to be done—this is the meaning. 'In the present' (paccuppanne) means when that future matter arises, then they sink in that present situation; when the matter has arisen, they do not find a footing for themselves, and like those foolish carpenters in the ocean, they come to ruin.

Anāgatanti [Pg.168] bhikkhave, paṇḍitapuriso anāgataṃ paṭhamataraṃ kattabbakiccaṃ samparāyikaṃ vā diṭṭhadhammikaṃ vā paṭikayirātha, puretarameva kareyya. Kiṃkāraṇā? Mā maṃ kiccaṃ kiccakāle byadhesi, pure kattabbañhi pure akayiramānaṃ pacchā paccuppannabhāvappattaṃ attano kiccakāle kāyacittābādhena byadheti, taṃ maṃ mā byadhesīti paṭhamameva naṃ paṇḍito kareyya. Taṃ tādisanti yathā paṇḍitaṃ purisaṃ. Paṭikatakiccakārinti paṭikacceva kattabbakiccakārinaṃ. Taṃ kiccaṃ kiccakāleti anāgataṃ kiccaṃ kayiramānaṃ pacchā paccuppannabhāvappattaṃ attano kiccakāle kāyacittābādhakāle tādisaṃ purimaṃ na byadheti na bādhati. Kasmā? Pureyeva katattāti.

'Future' (anāgataṃ) means, monks, a wise person should prepare for a future task that should be done first, whether it relates to the next life or to this present life; he should do it beforehand. For what reason? 'May the task not afflict me at the time for the task.' For a task that should be done beforehand, if not done beforehand, it later attains a present state and afflicts one with bodily and mental affliction at the time for one's task. Thinking, 'May that not afflict me,' a wise person should do it first. 'Such a one' (taṃ tādisaṃ) means like a wise person. 'One who acts having prepared for the task' (paṭikatakiccakāriṃ) means one who does the task that ought to be done beforehand. 'That task at the time for the task' (taṃ kiccaṃ kiccakāle) means a future task, when it is being done, having later attained a present state at the time for one's task, at a time of bodily and mental affliction, does not afflict or harm such a person. Why? Because it was done beforehand.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva, pubbepi devadatto paccuppannasukhe laggo anāgatabhayaṃ anoloketvā sapariso vināsaṃ patto’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā bālavaḍḍhakī devadatto ahosi, dakkhiṇadisāya ṭhito adhammikadevaputto kokāliko, uttaradisāya ṭhito dhammikadevaputto sāriputto, paṇḍitavaḍḍhakī pana ahameva ahosi’’nti.

The Teacher, having delivered this Dhamma discourse, said, “Monks, not only now, but in the past as well, Devadatta, attached to present pleasure and not seeing the future danger, met with destruction along with his company.” Then he made the connection to the Jātaka: “At that time, the foolish carpenter was Devadatta, the unrighteous son of a deva standing in the southern direction was Kokālika, the righteous son of a deva standing in the northern direction was Sāriputta, and I myself was the wise carpenter.”

Samuddavāṇijajātakavaṇṇanā tatiyā.

The Explanation of the Samuddavāṇija Jātaka, the Third.

[467] 4. Kāmajātakavaṇṇanā

[467] 4. The Explanation of the Kāma Jātaka.

Kāmaṃ kāmayamānassāti idaṃ satthā jetavane viharanto aññataraṃ brāhmaṇaṃ ārabbha kathesi. Eko kira sāvatthivāsī brāhmaṇo aciravatītīre khettakaraṇatthāya araññaṃ koṭesi. Satthā tassa upanissayaṃ disvā sāvatthiṃ piṇḍāya pavisanto maggā okkamma tena saddhiṃ paṭisanthāraṃ katvā ‘‘kiṃ karosi brāhmaṇā’’ti vatvā ‘‘khettaṭṭhānaṃ koṭāpemi bho, gotamā’’ti vutte ‘‘sādhu, brāhmaṇa, kammaṃ karohī’’ti vatvā agamāsi. Eteneva upāyena chinnarukkhe hāretvā khettassa sodhanakāle kasanakāle kedārabandhanakāle vapanakāleti punappunaṃ gantvā tena saddhiṃ paṭisanthāramakāsi. Vapanadivase pana so brāhmaṇo ‘‘ajja, bho gotama, mayhaṃ vappamaṅgalaṃ, ahaṃ imasmiṃ sasse nipphanne buddhappamukhassa bhikkhusaṅghassa [Pg.169] mahādānaṃ dassāmī’’ti āha. Satthā tuṇhībhāvena adhivāsetvā pakkāmi. Punekadivasaṃ brāhmaṇo sassaṃ olokento aṭṭhāsi. Satthāpi tattha gantvā ‘‘kiṃ karosi brāhmaṇā’’ti pucchitvā ‘‘sassaṃ olokemi bho gotamā’’ti vutte ‘‘sādhu brāhmaṇā’’ti vatvā pakkāmi. Tadā brāhmaṇo cintesi ‘‘samaṇo gotamo abhiṇhaṃ āgacchati, nissaṃsayaṃ bhattena atthiko, dassāmahaṃ tassa bhatta’’nti. Tassevaṃ cintetvā gehaṃ gatadivase satthāpi tattha agamāsi. Atha brāhmaṇassa ativiya vissāso ahosi. Aparabhāge pariṇate sasse ‘‘sve khettaṃ lāyissāmī’’ti sanniṭṭhānaṃ katvā nipanne brāhmaṇe aciravatiyā upari sabbarattiṃ karakavassaṃ vassi. Mahogho āgantvā ekanāḷimattampi anavasesaṃ katvā sabbaṃ sassaṃ samuddaṃ pavesesi. Brāhmaṇo oghamhi patite sassavināsaṃ oloketvā sakabhāvena saṇṭhātuṃ nāhosi, balavasokābhibhūto hatthena uraṃ paharitvā paridevamāno rodanto nipajji.

This story, beginning with 'For one desiring desires,' the Teacher told while dwelling at Jetavana, in reference to a certain brahmin. It is said that a certain brahmin dwelling in Sāvatthī was clearing a forest on the bank of the Aciravatī River for the purpose of making a field. The Teacher, seeing his spiritual potential, while entering Sāvatthī for alms, turned aside from the path, exchanged pleasantries with him, and having said, 'What are you doing, brahmin?' when it was said, 'Venerable Gotama, I am having a place for a field cleared,' said, 'Good, brahmin, carry on with your work,' and departed. By this same means, after the cut trees had been removed, at the time of clearing the field, at the time of plowing, at the time of making the bunds, and at the time of sowing, he went again and again and exchanged pleasantries with him. However, on the day of sowing, that brahmin said, 'Today, Venerable Gotama, is my sowing festival. When this crop is produced, I will offer a great alms-giving to the Sangha of monks headed by the Buddha.' The Teacher consented by silence and departed. Another day, the brahmin stood inspecting his crop. The Teacher also went there and asked, 'What are you doing, brahmin?' When it was said, 'Venerable Gotama, I am inspecting the crop,' he said, 'Good, brahmin,' and departed. Then the brahmin thought, 'The ascetic Gotama comes frequently; undoubtedly he is in need of food. I will give him food.' On the day he went home, having thought thus, the Teacher also went there. Then the brahmin's trust became exceedingly strong. Later, when the crop was ripe, the brahmin, having made the decision, 'Tomorrow I will harvest the field,' and having lain down, a hailstorm rained over the Aciravatī throughout the night. A great flood came and, leaving not even a single nāḷi-measure, swept the entire crop into the sea. The brahmin, seeing the destruction of the crop caused by the flood, was unable to maintain his composure; overcome by strong grief, he struck his chest with his hands, lamenting and weeping, and collapsed.

Satthā paccūsasamaye sokābhibhūtaṃ brāhmaṇaṃ disvā ‘‘brāhmaṇassāvassayo bhavissāmī’’ti punadivase sāvatthiyaṃ piṇḍāya caritvā piṇḍapātapaṭikkanto bhikkhū vihāraṃ pesetvā pacchāsamaṇena saddhiṃ tassa gehadvāraṃ agamāsi. Brāhmaṇo satthu āgatabhāvaṃ sutvā ‘‘paṭisanthāratthāya me sahāyo āgato bhavissatī’’ti paṭiladdhassāso āsanaṃ paññapesi. Satthā pavisitvā paññattāsane nisīditvā ‘‘brāhmaṇa, kasmā tvaṃ dummanosi, kiṃ te aphāsuka’’nti pucchi. Bho gotama, aciravatītīre mayā rukkhacchedanato paṭṭhāya kataṃ kammaṃ tumhe jānātha, ahaṃ ‘‘imasmiṃ sasse nipphanne tumhākaṃ dānaṃ dassāmī’’ti vicarāmi, idāni me sabbaṃ taṃ sassaṃ mahogho samuddameva pavesesi, kiñci avasiṭṭhaṃ natthi, sakaṭasatamattaṃ dhaññaṃ vinaṭṭhaṃ, tena me mahāsoko uppannoti. ‘‘Kiṃ pana, brāhmaṇa, socantassa naṭṭhaṃ punāgacchatī’’ti. ‘‘No hetaṃ bho gotamā’’ti. ‘‘Evaṃ sante kasmā socasi, imesaṃ sattānaṃ dhanadhaññaṃ nāma uppajjanakāle uppajjati, nassanakāle nassati, kiñci saṅkhāragataṃ anassanadhammaṃ nāma natthi, mā cintayī’’ti. Iti naṃ satthā samassāsetvā tassa sappāyadhammaṃ desento kāmasuttaṃ (su. ni. 772 ādayo) kathesi. Suttapariyosāne [Pg.170] socanto brāhmaṇo sotāpattiphale patiṭṭhahi. Satthā taṃ nissokaṃ katvā uṭṭhāyāsanā vihāraṃ agamāsi. ‘‘Satthā asukaṃ nāma brāhmaṇaṃ sokasallasamappitaṃ nissokaṃ katvā sotāpattiphale patiṭṭhāpesī’’ti sakalanagaraṃ aññāsi. Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, dasabalo brāhmaṇena saddhiṃ mittaṃ katvā vissāsiko hutvā upāyeneva tassa sokasallasamappitassa dhammaṃ desetvā taṃ nissokaṃ katvā sotāpattiphale patiṭṭhāpesī’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepāhaṃ etaṃ nissokamakāsi’’nti vatvā atītaṃ āhari.

At dawn, the Teacher, seeing the brahmin overwhelmed by sorrow, thought, 'I will be the brahmin's refuge.' The next day, after walking for alms in Sāvatthī and returning from the alms round, he sent the monks back to the monastery and went to the brahmin's door with his attendant monk. The brahmin, hearing of the Teacher's arrival, regained his composure, thought, 'My friend must have come to console me,' and prepared a seat. The Teacher entered, sat on the prepared seat, and asked, 'Brahmin, why are you distressed? What is your discomfort?' The brahmin replied, 'Venerable Gotama, you know the work I have done since beginning to cut trees on the banks of the Aciravatī. I have been going about, thinking, "When this crop ripens, I will give you alms." But now, a great flood has swept all that crop into the sea. Nothing remains. A hundred cartloads of grain have been destroyed. That is why great sorrow has arisen in me.' The Teacher asked, 'But, brahmin, does what is lost return to one who grieves?' The brahmin replied, 'No, Venerable Gotama.' The Teacher said, 'If that is so, why do you grieve? For these beings, wealth and grain arise when it is time to arise and perish when it is time to perish. No conditioned thing is of a nature not to perish. Do not worry.' Thus consoling him, the Teacher, teaching him the Dhamma suitable for him, recited the Kāma Sutta. At the end of the discourse, the grieving brahmin became established in the fruit of stream-entry. The Teacher, having freed him from sorrow, rose from his seat and returned to the monastery. The entire city came to know, 'The Teacher has freed a certain brahmin, afflicted by the dart of sorrow, from sorrow and established him in the fruit of stream-entry.' In the Dhamma hall, the monks raised a discussion: 'Friends, the Ten-Powered One befriended the brahmin, gained his trust, and by skillful means taught the Dhamma to him who was afflicted by the dart of sorrow, freeing him from sorrow and establishing him in the fruit of stream-entry.' When the Teacher arrived and asked, 'Monks, for what discussion are you now gathered?' and they told him, 'This one,' he said, 'Not just now, monks—I freed him from sorrow in the past as well,' and he related a story of the past.

Atīte bārāṇasiyaṃ brahmadattassa rañño dve puttā ahesuṃ. So jeṭṭhakassa uparajjaṃ adāsi, kaniṭṭhassa senāpatiṭṭhānaṃ. Aparabhāge brahmadatte kālakate amaccā jeṭṭhakassa abhisekaṃ paṭṭhapesuṃ. So ‘‘na mayhaṃ rajjenattho, kaniṭṭhassa me dethā’’ti vatvā punappunaṃ yāciyamānopi paṭikkhipitvā kaniṭṭhassa abhiseke kate ‘‘na me issariyenattho’’ti uparajjādīnipi na icchi. ‘‘Tena hi sādūni bhojanāni bhuñjanto idheva vasāhī’’ti vuttepi ‘‘na me imasmiṃ nagare kiccaṃ atthī’’ti bārāṇasito nikkhamitvā paccantaṃ gantvā ekaṃ seṭṭhikulaṃ nissāya sahatthena kammaṃ karonto vasi. Te aparabhāge tassa rājakumārabhāvaṃ ñatvā kammaṃ kātuṃ nādaṃsu, kumāraparihāreneva taṃ parihariṃsu. Aparabhāge rājakammikā khettappamāṇaggahaṇatthāya taṃ gāmaṃ agamaṃsu. Seṭṭhi rājakumāraṃ upasaṅkamitvā ‘‘sāmi, mayaṃ tumhe posema, kaniṭṭhabhātikassa paṇṇaṃ pesetvā amhākaṃ baliṃ hārethā’’ti āha. So ‘‘sādhū’’ti sampaṭicchitvā ‘‘ahaṃ asukaseṭṭhikulaṃ nāma upanissāya vasāmi, maṃ nissāya etesaṃ baliṃ vissajjehī’’ti paṇṇaṃ pesesi. Rājā ‘‘sādhū’’ti vatvā tathā kāresi.

In the past, in Bārāṇasī, King Brahmadatta had two sons. He gave the eldest the viceroyalty and the youngest the position of commander of the army. Later, when Brahmadatta died, the ministers prepared for the eldest son's consecration. But he said, 'I have no need for the kingdom; give it to my younger brother.' Though they repeatedly urged him, he refused, and when the younger brother was consecrated, he said, 'I have no need for power,' and did not even want the viceroyalty or other such positions. When they said, 'Then at least stay here and enjoy fine meals,' he replied, 'I have no business in this city,' and left Bārāṇasī for a border region. There, he took up residence with a merchant's family and lived by working with his own hands. Later, when they learned of his royal lineage, they no longer allowed him to work but attended to him with the honor due to a prince. Sometime later, royal officials came to that village to measure the fields for taxation. The merchant approached the prince and said, 'Lord, we support you. Please send a letter to your younger brother and have our tax reduced.' The prince agreed and sent a letter saying, 'I am staying with a certain merchant's family; on my account, remit their tax.' The king said, 'Very well,' and did so.

Atha naṃ sakalagāmavāsinopi janapadavāsinopi upasaṅkamitvā ‘‘mayaṃ tumhākaññeva baliṃ dassāma, amhākampi suṅkaṃ vissajjāpehī’’ti āhaṃsu. So tesampi atthāya paṇṇaṃ pesetvā vissajjāpesi. Tato [Pg.171] paṭṭhāya te tasseva baliṃ adaṃsu. Athassa mahālābhasakkāro ahosi, tena saddhiññevassa taṇhāpi mahatī jātā. So aparabhāgepi sabbaṃ janapadaṃ yāci, upaḍḍharajjaṃ yāci, kaniṭṭhopi tassa adāsiyeva. So taṇhāya vaḍḍhamānāya upaḍḍharajjenapi asantuṭṭho ‘‘rajjaṃ gaṇhissāmī’’ti janapadaparivuto taṃ nagaraṃ gantvā bahinagare ṭhatvā ‘‘rajjaṃ vā me detu yuddhaṃ vā’’ti kaniṭṭhassa paṇṇaṃ pahiṇi. Kaniṭṭho cintesi ‘‘ayaṃ bālo pubbe rajjampi uparajjādīnipi paṭikkhipitvā idāni ‘yuddhena gaṇhāmī’ti vadati, sace kho panāhaṃ imaṃ yuddhena māressāmi, garahā me bhavissati, kiṃ me rajjenā’’ti. Athassa ‘‘alaṃ yuddhena, rajjaṃ gaṇhatū’’ti pesesi. So rajjaṃ gaṇhitvā kaniṭṭhassa uparajjaṃ datvā tato paṭṭhāya rajjaṃ kārento taṇhāvasiko hutvā ekena rajjena asantuṭṭho dve tīṇi rajjāni patthetvā taṇhāya koṭiṃ nāddasa.

Then all the villagers and country folk approached him and said, “We will give tribute to you alone; you must also have our taxes remitted.” For their benefit, he sent a message and had their taxes remitted. From then on, they gave tribute to him alone. Then great gain and honor came to him, and along with it, great craving arose in him. Later, he demanded the entire country, he demanded half the kingdom, and his younger brother gave it to him. But as his craving grew, he was not satisfied with half the kingdom and thought, “I will seize the kingdom.” So, surrounded by the country folk, he went to that city and, stationing himself outside the city, sent a message to his younger brother: “Either give me the kingdom or give me battle.” The younger brother reflected, “This fool previously refused the kingdom, the vice-regency, and other such positions, and now he says, ‘I will take it by battle.’ If I were to kill him in battle, I would be censured. What use is the kingdom to me?” Then he sent a message, saying, “Enough of battle; let him take the kingdom.” Having taken the kingdom, he gave the vice-regency to his younger brother. From then on, while ruling the kingdom, he became a slave to craving. Unsatisfied with one kingdom, he desired two or three kingdoms, and never saw an end to his craving.

Tadā sakko devarājā ‘‘ke nu kho loke mātāpitaro upaṭṭhahanti, ke dānādīni puññāni karonti, ke taṇhāvasikā’’ti olokento tassa taṇhāvasikabhāvaṃ ñatvā ‘‘ayaṃ bālo bārāṇasirajjenapi na tussati, ahaṃ sikkhāpessāmi na’’nti māṇavakavesena rājadvāre ṭhatvā ‘‘eko upāyakusalo māṇavo dvāre ṭhito’’ti ārocāpetvā ‘‘pavisatū’’ti vutte pavisitvā rājānaṃ jayāpetvā ‘‘kiṃkāraṇā āgatosī’’ti vutte ‘‘mahārāja tumhākaṃ kiñci vattabbaṃ atthi, raho paccāsīsāmī’’ti āha. Sakkānubhāvena tāvadeva manussā paṭikkamiṃsu. Atha naṃ māṇavo ‘‘ahaṃ, mahārāja, phītāni ākiṇṇamanussāni sampannabalavāhanāni tīṇi nagarāni passāmi, ahaṃ te attano ānubhāvena tesu rajjaṃ gahetvā dassāmi, papañcaṃ akatvā sīghaṃ gantuṃ vaṭṭatī’’ti āha. So taṇhāvasiko rājā ‘‘sādhū’’ti sampaṭicchitvā sakkānubhāvena ‘‘ko vā tvaṃ, kuto vā āgato, kiṃ vā te laddhuṃ vaṭṭatī’’ti na pucchi. Sopi ettakaṃ vatvā tāvatiṃsabhavanameva agamāsi.

At that time Sakka, king of the gods, looking about to see, “Who in the world attends to their parents? Who performs meritorious deeds such as giving? Who are slaves to craving?” and perceiving that this king was a slave to craving, he thought: “This fool is not satisfied even with the kingdom of Bārāṇasī; I shall teach him a lesson.” Assuming the guise of a young man, he stood at the palace gate and had it announced: “A young man skilled in strategy is standing at the gate.” When told to enter, he went in, wished the king victory, and when asked, “For what reason have you come?” he replied, “Great king, I have something to tell you; I wish for a private audience.” By Sakka’s power, the people immediately withdrew. Then the young man said to him, “Great king, I see three prosperous cities, teeming with people and endowed with powerful armies and vehicles. By my own power, I will seize the kingdoms in them and give them to you. Without delay, it is best to go quickly.” The king, being a slave to craving, agreed, saying “Very well,” and by Sakka’s power, he did not ask, “Who are you, where have you come from, or what should you receive in return?” Having said this much, Sakka went to the Tāvatiṃsa heaven.

Rājā amacce pakkosāpetvā ‘‘eko māṇavo ‘amhākaṃ tīṇi rajjāni gahetvā dassāmī’ti āha, taṃ pakkosatha, nagare bheriṃ carāpetvā [Pg.172] balakāyaṃ sannipātāpetha, papañcaṃ akatvā tīṇi rajjāni gaṇhissāmī’’ti vatvā ‘‘kiṃ pana te, mahārāja, tassa māṇavassa sakkāro vā kato, nivāsaṭṭhānaṃ vā pucchita’’nti vutte ‘‘neva sakkāraṃ akāsiṃ, na nivāsaṭṭhānaṃ pucchiṃ, gacchatha naṃ upadhārethā’’ti āha. Upadhārentā naṃ adisvā ‘‘mahārāja, sakalanagare māṇavaṃ na passāmā’’ti ārocesuṃ. Taṃ sutvā rājā domanassajāto ‘‘tīsu nagaresu rajjaṃ naṭṭhaṃ, mahantenamhi yasena parihīno, ‘neva me paribbayaṃ adāsi, na ca pucchi nivāsaṭṭhāna’nti mayhaṃ kujjhitvā māṇavo anāgato bhavissatī’’ti punappunaṃ cintesi. Athassa taṇhāvasikassa sarīre ḍāho uppajji, sarīre pariḍayhante udaraṃ khobhetvā lohitapakkhandikā udapādi. Ekaṃ bhājanaṃ pavisati, ekaṃ nikkhamati, vejjā tikicchituṃ na sakkonti, rājā kilamati. Athassa byādhitabhāvo sakalanagare pākaṭo ahosi.

The king summoned his ministers and said, “A young man has said, ‘I will seize three kingdoms and give them to us.’ Summon him, have the drum beaten throughout the city, and assemble the army. Without delay, I will seize the three kingdoms.” When they asked, “But, great king, was any honor shown to that young man, or was his dwelling place asked?” he replied, “I showed him no honor, nor did I ask his dwelling place. Go and find him.” Searching for him but not finding him, they reported, “Great king, we do not see the young man anywhere in the entire city.” Hearing this, the king became distressed, thinking repeatedly, “The rule over three cities is lost; I am deprived of great glory. Thinking, ‘He gave me no reward, nor did he ask my dwelling place,’ the young man has become angry with me and will not return.” Then, for him who was a slave to craving, a burning fever arose in his body. As his body burned, his stomach was agitated, and a bloody flux arose. One vessel would be filled as another was emptied. The physicians could not cure him, and the king grew weary. Then his illness became known throughout the entire city.

Tadā bodhisatto takkasilato sabbasippāni uggaṇhitvā bārāṇasinagare mātāpitūnaṃ santikaṃ āgato taṃ rañño pavattiṃ sutvā ‘‘ahaṃ tikicchissāmī’’ti rājadvāraṃ gantvā ‘‘eko kira taruṇamāṇavo tumhe tikicchituṃ āgato’’ti ārocāpesi. Rājā ‘‘mahantamahantā disāpāmokkhavejjāpi maṃ tikicchituṃ na sakkonti, kiṃ taruṇamāṇavo sakkhissati, paribbayaṃ datvā vissajjetha na’’nti āha. Taṃ sutvā māṇavo ‘‘mayhaṃ vejjakammena vetanaṃ natthi, ahaṃ tikicchāmi, kevalaṃ bhesajjamūlamattaṃ detū’’ti āha. Taṃ sutvā rājā ‘‘sādhū’’ti pakkosāpesi. Māṇavo rājānaṃ vanditvā ‘‘mā bhāyi, mahārāja, ahaṃ te tikicchāmi, apica kho pana me rogassa samuṭṭhānaṃ ācikkhāhī’’ti āha. Rājā harāyamāno ‘‘kiṃ te samuṭṭhānena, bhesajjaṃ eva karohī’’ti āha. Mahārāja, vejjā nāma ‘‘ayaṃ byādhi imaṃ nissāya samuṭṭhito’’ti ñatvā anucchavikaṃ bhesajjaṃ karontīti. Rājā ‘‘sādhu tātā’’ti samuṭṭhānaṃ kathento ‘‘ekena māṇavena āgantvā tīsu nagaresu rajjaṃ gahetvā dassāmī’’tiādiṃ katvā sabbaṃ kathetvā ‘‘iti me tāta, taṇhaṃ nissāya byādhi uppanno, sace tikicchituṃ sakkosi, tikicchāhī’’ti āha. Kiṃ pana mahārāja, socanāya tāni nagarāni sakkā laddhunti? ‘‘Na sakkā tātā’’ti. ‘‘Evaṃ sante kasmā socasi, mahārāja, sabbameva hi saviññāṇakāviññāṇakavatthuṃ [Pg.173] attano kāyaṃ ādiṃ katvā pahāya gamanīyaṃ, catūsu nagaresu rajjaṃ gahetvāpi tvaṃ ekappahāreneva na catasso bhattapātiyo bhuñjissasi, na catūsu sayanesu sayissasi, na cattāri vatthayugāni acchādessasi, taṇhāvasikena nāma bhavituṃ na vaṭṭati, ayañhi taṇhā nāma vaḍḍhamānā catūhi apāyehi muccituṃ na detīti.

At that time the Bodhisatta, having learned all the arts at Takkasilā, had come to his parents in the city of Bārāṇasī. Hearing of the king’s condition, he thought, “I will treat him,” and went to the king’s gate, having it announced, “A certain young man has come to treat you.” The king said, “Even the greatest world-renowned physicians cannot cure me. What can a young man do? Give him a payment and send him away.” Hearing this, the young man said, “There is no fee for my medical service. I will provide the treatment; let the king provide only the cost of the medicine.” Hearing this, the king said, “Very well,” and had him summoned. The young man paid homage to the king and said, “Do not fear, great king, I will treat you. However, you must tell me the origin of the illness.” The king, being ashamed, said, “What concern is the origin to you? Just prepare the medicine.” “Great king, physicians, knowing ‘this illness has arisen from this cause,’ prepare a suitable remedy.” The king said, “Very well, my dear,” and relating the origin, he told him everything, beginning with, “A young man came and said, ‘I will seize the kingdoms in three cities and give them to you.’” He concluded, “Thus, my dear, my illness has arisen from craving. If you are able to cure it, then do so.” “But, great king, can those cities be obtained by sorrowing?” “They cannot, my dear.” “That being so, why do you sorrow, great king? For every single thing, both animate and inanimate, beginning with one’s own body, must be left behind at death. Even if you were to seize the kingdoms in four cities, you would not eat from four bowls of rice at a single stroke, nor sleep on four beds, nor wear four pairs of garments. It is not right to be a slave to craving, for this craving, as it grows, does not allow one to be freed from the four states of misery.”

Iti naṃ mahāsatto ovaditvā athassa dhammaṃ desento imā gāthā abhāsi –

Thus the Great Being, having advised him and teaching him the Dhamma, uttered these verses:

37.

37.

‘‘Kāmaṃ kāmayamānassa, tassa ce taṃ samijjhati;

Addhā pītimano hoti, laddhā macco yadicchati.

For one who desires sensual pleasures, should that be fulfilled for him, he surely becomes joyful in mind, a mortal having obtained what he wished.

38.

38.

‘‘Kāmaṃ kāmayamānassa, tassa ce taṃ samijjhati;

Tato naṃ aparaṃ kāme, ghamme taṇhaṃva vindati.

For one who desires sensual pleasures, should that be fulfilled for him, then another desire finds him, like thirst in the heat.

39.

39.

‘‘Gavaṃva siṅgino siṅgaṃ, vaḍḍhamānassa vaḍḍhati;

Evaṃ mandassa posassa, bālassa avijānato;

Bhiyyo taṇhā pipāsā ca, vaḍḍhamānassa vaḍḍhati.

Just as the horn of a horned bull grows as the bull grows, so for a dull, foolish person without understanding, craving and thirst grow ever more as he grows.

40.

40.

‘‘Pathabyā sāliyavakaṃ, gavāssaṃ dāsaporisaṃ;

Datvā ca nālamekassa, iti vidvā samaṃ care.

The earth with its rice and barley, cattle and horses, servants and followers—giving all this is not enough for one person. Knowing this, the wise one should live with equanimity.

41.

41.

‘‘Rājā pasayha pathaviṃ vijitvā, sasāgarantaṃ mahimāvasanto;

Oraṃ samuddassa atittarūpo, pāraṃ samuddassapi patthayetha.

A king, having forcibly conquered the earth and ruling over it to the ocean’s shore, unsatisfied with this side of the sea, would still long for the other side of the sea.

42.

42.

‘‘Yāva anussaraṃ kāme, manasā titti nājjhagā;

Tato nivattā paṭikkamma disvā, te ve sutittā ye paññāya tittā.

As long as one recollects sensual pleasures, one does not attain satisfaction of mind. Having turned back and withdrawn from them, having seen this, truly satisfied are they who are satisfied through wisdom.

43.

43.

‘‘Paññāya tittinaṃ seṭṭhaṃ, na so kāmehi tappati;

Paññāya tittaṃ purisaṃ, taṇhā na kurute vasaṃ.

Of satisfactions, that by wisdom is supreme; he is not tormented by sensual pleasures. Craving does not bring under its power a person satisfied by wisdom.

44.

44.

‘‘Apacinetheva [Pg.174] kāmānaṃ, appicchassa alolupo;

Samuddamatto puriso, na so kāmehi tappati.

One should indeed diminish sensual pleasures, being of few wants and not greedy. A person vast as the ocean is not tormented by sensual pleasures.

45.

45.

‘‘Rathakārova cammassa, parikantaṃ upāhanaṃ;

Yaṃ yaṃ cajati kāmānaṃ, taṃ taṃ sampajjate sukhaṃ;

Sabbañce sukhamiccheyya, sabbe kāme pariccaje’’ti.

As a leather worker cutting leather for a shoe, whatever of sensual pleasures one gives up, that much happiness is obtained. If one wishes for all happiness, one should abandon all sensual pleasures.

Tattha kāmanti vatthukāmampi kilesakāmampi. Kāmayamānassāti patthayamānassa. Tassa ce taṃ samijjhatīti tassa puggalassa taṃ kāmitavatthu samijjhati ce, nipphajjati ceti attho. Tato naṃ aparaṃ kāmeti ettha nanti nipātamattaṃ. Aparanti parabhāgadīpanaṃ. Kāmeti upayogabahuvacanaṃ. Idaṃ vuttaṃ hoti – sace kāmaṃ kāmayamānassa taṃ kāmitavatthu samijjhati, tasmiṃ samiddhe tato paraṃ so puggalo kāmayamāno yathā nāma ghamme gimhakāle vātātapena kilanto taṇhaṃ vindati, pānīyapipāsaṃ paṭilabhati, evaṃ bhiyyo kāmataṇhāsaṅkhāte kāme vindati paṭilabhati, rūpataṇhādikā taṇhā cassa vaḍḍhatiyevāti. Gavaṃvāti gorūpassa viya. Siṅginoti matthakaṃ padāletvā uṭṭhitasiṅgassa. Mandassāti mandapaññassa. Bālassāti bāladhamme yuttassa. Idaṃ vuttaṃ hoti – yathā vacchakassa vaḍḍhantassa sarīreneva saddhiṃ siṅgaṃ vaḍḍhati, evaṃ andhabālassapi appattakāmataṇhā ca pattakāmapipāsā ca aparāparaṃ vaḍḍhatīti.

Here, 'sensual pleasures' refers both to objective sensual pleasures and defilement-sensual pleasures. 'Desiring them' means longing for them. 'If that succeeds for him' means: if that desired object is attained by that person, if it is accomplished. 'Then he desires more'—here, 'naṃ' is merely a particle; 'aparaṃ' indicates the subsequent part; 'kāmeti' is a plural of usage. This is what is said: If a person desiring sensual pleasures attains that desired object, then, having obtained it, that person, still desiring—just as one exhausted by wind and sun in the hot summer season finds thirst and obtains a craving for water—so even more does he find and obtain the sensual pleasures known as craving for sensual pleasures, and his craving for forms and so on only increases. 'Like an ox' means: like an ox. 'Growing horns' means: of one whose horns have arisen, having split the head. 'Of a fool' means: of one with weak wisdom. 'Of a deluded one' means: of one engaged in foolish things. This is what is said: Just as for a growing calf, the horns increase along with its body, so too for the blind fool, both the craving for unobtained sensual pleasures and the thirst for obtained sensual pleasures grow again and again.

Sāliyavakanti sālikhettayavakhettaṃ. Etena sāliyavādikaṃ sabbaṃ dhaññaṃ dasseti, dutiyapadena sabbaṃ dvipadacatuppadaṃ dasseti. Paṭhamapadena vā sabbaṃ aviññāṇakaṃ, itarena saviññāṇakaṃ. Datvā cāti datvāpi. Idaṃ vuttaṃ hoti – tiṭṭhantu tīṇi rajjāni, sace so māṇavo aññaṃ vā sakalampi pathaviṃ saviññāṇakāviññāṇakaratanapūraṃ kassaci datvā gaccheyya, idampi ettakaṃ vatthu ekasseva apariyantaṃ, evaṃ duppūrā esā taṇhā nāma. Iti vidvā samaṃ careti evaṃ jānanto puriso taṇhāvasiko ahutvā kāyasamācārādīni pūrento careyya.

'Rice and barley' means the rice field and the barley field. By this, all grain, beginning with rice and barley, is shown; by the second phrase, all bipeds and quadrupeds are shown. Alternatively, by the first phrase, all non-sentient things are indicated; by the other, all sentient things. 'And having given' means even after giving. This is what is said: Let alone the three kingdoms, if that young man were to give away another, or even the entire earth filled with sentient and non-sentient treasures to someone and then depart, even this much substance would be insufficient for one person alone. Thus this craving is hard to fill. 'Knowing thus, one should conduct oneself calmly' means: knowing this, a person, not being under the power of craving, should live fulfilling right bodily conduct and so forth.

Oranti [Pg.175] orimakoṭṭhāsaṃ patvā tena atittarūpo puna samuddapārampi patthayetha. Evaṃ taṇhāvasikasattā nāma duppūrāti dasseti. Yāvāti aniyāmitaparicchedo. Anussaranti anussaranto. Nājjhagāti na vindati. Idaṃ vuttaṃ hoti – mahārāja, puriso apariyantepi kāme manasā anussaranto tittiṃ na vindati, pattukāmova hoti, evaṃ kāmesu sattānaṃ taṇhā vaḍḍhateva. Tato nivattāti tato pana vatthukāmakilesakāmato cittena nivattitvā kāyena paṭikkamma ñāṇena ādīnavaṃ disvā ye paññāya tittā paripuṇṇā, te tittā nāma.

'This shore' means having reached the near shore, being unsatisfied with that, one would again long for the far shore of the ocean. Thus, it is shown that beings under the power of craving are insatiable. 'Yāva' means an unfixed measure. 'Recollecting' means while recollecting. 'He did not find' means he does not find. This is what is said: O great king, a person, while mentally recollecting even limitless sensual pleasures, does not find satisfaction; he is one who desires to obtain them. Thus, for beings attached to sensual pleasures, craving only grows. 'Turns away from that' means: having turned away with the mind from objective sensual pleasures and defilement-sensual pleasures, having withdrawn with the body, and having seen the danger with wisdom—those who are satisfied, fulfilled, by wisdom, they are called 'satisfied'.

Paññāya tittinaṃ seṭṭhanti paññāya tittīnaṃ ayaṃ paripuṇṇaseṭṭho, ayameva vā pāṭho. Na so kāmehi tappatīti ‘‘na hī’’tipi pāṭho. Yasmā paññāya titto puriso kāmehi na pariḍayhatīti attho. Na kurute vasanti tādisañhi purisaṃ taṇhā vase vattetuṃ na sakkoti, sveva pana taṇhāya ādīnavaṃ disvā sarabhaṅgamāṇavo viya ca aḍḍhamāsakarājā viya ca taṇhāvase na pavattatīti attho. Apacinethevāti viddhaṃsetheva. Samuddamattoti mahatiyā paññāya samannāgatattā samuddappamāṇo. So mahantena aggināpi samuddo viya kilesakāmehi na tappati na ḍayhati.

'Of satisfactions, that by wisdom is supreme' means: this is the complete and supreme among satisfactions by wisdom, or this is the reading itself. 'He is not tormented by sensual pleasures'—there is also the reading 'na hi' (for not). The meaning is that a person satisfied by wisdom is not burned up by sensual pleasures. 'Does not bring under its power' means: craving is not able to bring such a person under its power; rather, he himself, having seen the danger in craving, like the youth Sarabhaṅga and like King Aḍḍhamāsaka, does not proceed under the power of craving. 'One should indeed diminish' means: one should indeed destroy. 'Measured by the ocean' means: because of being endowed with great wisdom, he is of the measure of the ocean. Just as the ocean is not tormented or burned even by a great fire, so he is not tormented or burned by defilement-sensual pleasures.

Rathakāroti cammakāro. Parikantanti parikantanto. Idaṃ vuttaṃ hoti – yathā cammakāro upāhanaṃ parikantanto yaṃ yaṃ cammassa agayhūpagaṭṭhānaṃ hoti, taṃ taṃ cajitvā upāhanaṃ katvā upāhanamūlaṃ labhitvā sukhito hoti, evameva paṇḍito cammakārasatthasadisāya paññāya kantanto yaṃ yaṃ odhiṃ kāmānaṃ cajati, tena tenassa kāmodhinā rahitaṃ taṃ taṃ kāyakammaṃ vacīkammaṃ manokammañca sukhaṃ sampajjati vigatadarathaṃ, sace pana sabbampi kāyakammādisukhaṃ vigatapariḷāhameva iccheyya, kasiṇaṃ bhāvetvā jhānaṃ nibbattetvā sabbe kāme pariccajeti.

'Rathakāro' means: a leather worker. 'Parikantaṃ' means: while cutting around. This is what is said: Just as a leather worker, while cutting a shoe, discards whatever parts of the leather are unsuitable or rough, and having made the shoe, obtains the price for the shoe and is happy, in the same way, a wise person, cutting with wisdom like the leather worker's knife, abandons whatever limit of sensual pleasures. By that, his bodily, verbal, and mental actions, free from that limit of sensual pleasures, become happy and free from distress. But if one wishes for all happiness of bodily actions and so on to be completely free from burning, one should develop a kasiṇa, produce a jhāna, and fully renounce all sensual pleasures.

Bodhisattassa pana imaṃ gāthaṃ kathentassa rañño setacchattaṃ ārammaṇaṃ katvā odātakasiṇajjhānaṃ udapādi, rājāpi arogo ahosi. So tuṭṭho sayanā vuṭṭhahitvā ‘‘ettakā vejjā maṃ tikicchituṃ nāsakkhiṃsu, [Pg.176] paṇḍitamāṇavo pana attano ñāṇosadhena maṃ nirogaṃ akāsī’’ti tena saddhiṃ sallapanto dasamaṃ gāthamāha –

Then, as the Bodhisatta was speaking this verse, having made the king's white parasol his object, the white-kasiṇa jhāna arose in him. The king also became free from illness. Delighted, rising from his bed, he said, "So many physicians were unable to heal me, but this wise young man has made me healthy through the medicine of his wisdom." Conversing with him, the king spoke the tenth verse:

46.

46.

‘‘Aṭṭha te bhāsitā gāthā, sabbā honti sahassiyā;

Paṭigaṇha mahābrahme, sādhetaṃ tava bhāsita’’nti.

Eight verses have been spoken by you, all are worthy of a thousand; accept this, O Great Brahma, excellent is this utterance of yours.

Tattha aṭṭhāti dutiyagāthaṃ ādiṃ katvā kāmādīnavasaṃyuttā aṭṭha. Sahassiyāti sahassārahā. Paṭigaṇhāti aṭṭha sahassāni gaṇha. Sādhetaṃ tava bhāsitanti sādhu etaṃ tava vacanaṃ.

Therein, 'eight' means the eight verses connected with the danger of sensual pleasures, beginning with the second verse. 'Worthy of a thousand' means deserving a thousand. 'Accept' means take eight thousand. 'Excellent is this utterance of yours' means: good is this word of yours.

Taṃ sutvā mahāsatto ekādasamaṃ gāthamāha –

Hearing that, the Great Being spoke the eleventh verse:

47.

47.

‘‘Na me attho sahassehi, satehi nahutehi vā;

Pacchimaṃ bhāsato gāthaṃ, kāme me na rato mano’’ti.

I have no need for thousands, nor for hundreds, nor for myriads; while speaking the last verse, my mind finds no delight in sensual pleasures.

Tattha pacchimanti ‘‘rathakārova cammassā’’ti gāthaṃ. Kāme me na rato manoti imaṃ gāthaṃ bhāsamānasseva mama vatthukāmepi kilesakāmepi mano nābhiramāmi. Ahañhi imaṃ gāthaṃ bhāsamāno attanova dhammadesanāya jhānaṃ nibbattesiṃ, mahārājāti.

Therein, 'the last' refers to the verse, 'Like a chariot-maker with leather...' 'My mind finds no delight in sensual pleasures' means: even while speaking this verse, my mind does not delight in objective sensual pleasures or in defilement-sensual pleasures. For while speaking this verse, I myself produced jhāna through my own teaching of the Dhamma, O great king.

Rājā bhiyyosomattāya tussitvā mahāsattaṃ vaṇṇento osānagāthamāha –

The king, exceedingly pleased, praising the Great Being, spoke the concluding verse:

48.

48.

‘‘Bhadrako vatāyaṃ māṇavako, sabbalokavidū muni;

Yo imaṃ taṇhaṃ dukkhajananiṃ, parijānāti paṇḍito’’ti.

Excellent indeed is this young man, the sage, knower of the whole world; this wise one fully understands this craving, the generator of suffering.

Tattha dukkhajananinti sakalavaṭṭadukkhajananiṃ. Parijānātīti parijāni paricchindi, luñcitvā nīharīti bodhisattaṃ vaṇṇento evamāha.

Therein, 'generator of suffering' means the generator of all the suffering of the round of existence. 'Fully understands' means: he fully understood, discerned, plucked out, and removed—praising the Bodhisatta, he spoke thus.

Bodhisattopi ‘‘mahārāja, appamatto hutvā dhammaṃ carā’’ti rājānaṃ ovaditvā ākāsena himavantaṃ gantvā isipabbajjaṃ pabbajitvā yāvatāyukaṃ ṭhatvā brahmavihāre bhāvetvā aparihīnajjhāno hutvā brahmalokūpago ahosi.

The Bodhisatta, having advised the king, 'Great king, be diligent and practice the Dhamma,' then went through the air to the Himalayas, went forth into the ascetic life, lived there as long as his life lasted, developed the divine abidings, and without falling away from jhāna, arose in the Brahma-world.

Satthā [Pg.177] imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, bhikkhave, pubbepāhaṃ etaṃ brāhmaṇaṃ nissokamakāsi’’nti vatvā jātakaṃ samodhānesi – ‘‘tadā rājā esa brāhmaṇo ahosi, paṇḍitamāṇavo pana ahameva ahosi’’nti.

The Teacher, having delivered this Dhamma discourse, said, "Thus, monks, in the past I freed this brahmin from sorrow." Then he identified the birth: "At that time, the king was that brahmin, but the wise youth was none other than myself."

Kāmajātakavaṇṇanā catutthā.

The Commentary on the Kāma Jātaka, the Fourth.

[468] 5. Janasandhajātakavaṇṇanā

[468] 5. The Exposition of the Janasandha Jātaka

Dasa khalūti idaṃ satthā jetavane viharanto kosalarañño ovādatthāya kathesi. Ekasmiñhi kāle rājā issariyamadamatto kilesasukhanissito vinicchayampi na paṭṭhapesi, buddhupaṭṭhānampi pamajji. So ekadivase dasabalaṃ anussaritvā ‘‘satthāraṃ vandissāmī’’ti bhuttapātarāso rathavaramāruyha vihāraṃ gantvā satthāraṃ vanditvā nisīdi. Atha naṃ satthā ‘‘kiṃ mahārāja ciraṃ na paññāyasī’’ti vatvā ‘‘bahukiccatāya no bhante buddhupaṭṭhānassa okāso na jāto’’ti vutte ‘‘mahārāja, mādise nāma ovādadāyake sabbaññubuddhe dhuravihāre viharante ayuttaṃ tava pamajjituṃ, raññā nāma rājakiccesu appamattena bhavitabbaṃ, raṭṭhavāsīnaṃ mātāpitusamena agatigamanaṃ pahāya dasa rājadhamme akopentena rajjaṃ kāretuṃ vaṭṭati, rañño hi dhammikabhāve sati parisāpissa dhammikā honti, anacchariyaṃ kho panetaṃ, yaṃ mayi anusāsante tvaṃ dhammena rajjaṃ kāreyyāsi, porāṇakapaṇḍitā anusāsakaācariye avijjamānepi attano matiyāva tividhasucaritadhamme patiṭṭhāya mahājanassa dhammaṃ desetvā saggapathaṃ pūrayamānā agamaṃsū’’ti vatvā tena yācito atītaṃ āhari.

This discourse beginning 'Indeed, ten things...' the Teacher related while dwelling at Jetavana, for the instruction of the king of Kosala. At one time, the king, intoxicated with power and indulging in sensual pleasures, neglected even judicial matters and grew heedless of attending upon the Buddha. One day, recalling the Ten-Powered One, he thought, "I shall pay homage to the Teacher." After his morning meal, he mounted his splendid chariot and went to the monastery. Having paid respects to the Teacher, he sat down. Then the Teacher said to him, "Great king, why have you not been seen for so long?" The king replied, "Venerable sir, due to many duties, I have had no opportunity to attend upon the Buddha." The Teacher then said, "Great king, it is unfitting for you to be heedless when omniscient Buddhas, who bear the burden of teaching, are dwelling here to give advice. A king should be diligent in his royal duties. Having abandoned partiality, he should rule without wavering in the ten royal virtues, treating his subjects as a mother and father would. When a king is righteous, his court becomes righteous too. It is no surprise that, under my guidance, you should rule righteously. Even in the past, when there were no teachers or instructors present, ancient sages, relying solely on their own wisdom, established themselves in the threefold good conduct, taught the Dhamma to the people, and went on their way, filling the path to heaven." Having spoken thus, at the king's request, he related a past event.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto tassa aggamahesiyā kucchimhi nibbatti, ‘‘janasandhakumāro’’tissa nāmaṃ kariṃsu. Athassa vayappattassa takkasilato sabbasippāni uggaṇhitvā āgatakāle rājā sabbāni bandhanāgārāni sodhāpetvā uparajjaṃ adāsi. So aparabhāge pitu accayena rajje patiṭṭhāya catūsu nagaradvāresu [Pg.178] nagaramajjhe rājadvāre cāti cha dānasālāyo kārāpetvā divase divase cha satasahassāni pariccajitvā sakalajambudīpaṃ saṅkhobhetvā mahādānaṃ pavattento bandhanāgārāni niccaṃ vivaṭāni kārāpetvā dhammabhaṇḍikaṃ sodhāpetvā catūhi saṅgahavatthūhi lokaṃ saṅgaṇhanto pañca sīlāni rakkhanto uposathavāsaṃ vasanto dhammena rajjaṃ kāresi. Antarantarā ca raṭṭhavāsino sannipātāpetvā ‘‘dānaṃ detha, sīlaṃ samādiyatha, bhāvanaṃ bhāvetha, dhammena kammante ca vohāre ca payojetha, daharakāleyeva sippāni uggaṇhatha, dhanaṃ uppādetha, gāmakūṭakammaṃ vā pisuṇavācākammaṃ vā mā karittha, caṇḍā pharusā mā ahuvattha, mātupaṭṭhānaṃ pitupaṭṭhānaṃ pūretha, kule jeṭṭhāpacāyino bhavathā’’ti dhammaṃ desetvā mahājane sucaritadhamme patiṭṭhāpesi. So ekadivasaṃ pannarasīuposathe samādinnuposatho ‘‘mahājanassa bhiyyo hitasukhatthāya appamādavihāratthāya dhammaṃ desessāmī’’ti cintetvā nagare bheriṃ carāpetvā attano orodhe ādiṃ katvā sabbanagarajanaṃ sannipātāpetvā rājaṅgaṇe alaṅkaritvā alaṅkataratanamaṇḍapamajjhe supaññattavarapallaṅke nisīditvā ‘‘ambho, nagaravāsino tumhākaṃ tapanīye ca atapanīye ca dhamme desessāmi, appamattā hutvā ohitasotā sakkaccaṃ suṇāthā’’ti vatvā dhammaṃ desesi.

In the past, when Brahmadatta was ruling in Benares, the Bodhisatta was conceived in the womb of his chief queen, and they named him Prince Janasandha. When he had learned all the arts from Takkasilā and returned, the king had all the prisons cleared and gave him the viceroyalty. Later, upon his father’s passing, he ascended the throne and established six alms halls: at the four city gates, in the city center, and at the palace gate. Daily, he gave away six hundred thousand, shaking all of Jambudīpa with his great generosity. He kept the prison gates always open, had the administration of justice purified, and ruled righteously, winning over the populace with the four bases of sympathy, observing the five precepts, and keeping the Uposatha. From time to time, he gathered the citizens of the kingdom and taught them: "Give alms, observe the precepts, cultivate meditation, conduct your work and business righteously, learn skills while young, accumulate wealth, avoid fraudulent practices or malicious speech, do not be violent or harsh, fulfill your duties to your mother and father, and honor the elders in your families." Thus, he established the people in good conduct. One day, on the fifteenth Uposatha, having undertaken the Uposatha observance, he thought, "For the greater welfare and happiness of the people, for the sake of living heedfully, I shall teach them the Dhamma." He had drums beaten throughout the city, assembled all the townsfolk, beginning with those in his own inner court, adorned the royal courtyard, and sat upon a splendid throne in a magnificently decorated jeweled pavilion. He said, "Listen carefully, citizens of the city, I shall teach you the Dhamma concerning what causes regret and what does not. Be heedful and attentive." Then he taught the Dhamma.

Satthā saccaparibhāvitaṃ mukharatanaṃ vivaritvā taṃ dhammadesanaṃ madhurena sarena kosalarañño āvi karonto –

The Teacher, opening his jewel-like mouth, imbued with truth, made that Dhamma teaching clear to the Kosalan king with a sweet voice:

49.

49.

‘‘Dasa khalu imāni ṭhānāni, yāni pubbe akaritvā;

Sa pacchā manutappati, iccevāha janasandho.

"Indeed, these are the ten things which, if not done before, one later regrets; thus spoke Janasandha.

50.

50.

‘‘Aladdhā vittaṃ tappati, pubbe asamudānitaṃ;

Na pubbe dhanamesissaṃ, iti pacchānutappati.

"Not having gained wealth, he suffers, wealth not amassed before; 'I did not seek wealth before!' thus one later regrets.

51.

51.

‘‘Sakyarūpaṃ pure santaṃ, mayā sippaṃ na sikkhitaṃ;

Kicchā vutti asippassa, iti pacchānutappati.

"While it was possible before, I did not learn a craft; hard is the livelihood of the unskilled, thus one later regrets.

52.

52.

‘‘Kūṭavedī pure āsiṃ, pisuṇo piṭṭhimaṃsiko;

Caṇḍo ca pharuso cāpi, iti pacchānutappati.

"I was deceitful before, a slanderer, a backbiter; and fierce and harsh too, thus one later regrets.

53.

53.

‘‘Pāṇātipātī [Pg.179] pure āsiṃ, luddo cāpi anāriyo;

Bhūtānaṃ nāpacāyissaṃ, iti pacchānutappati.

"I was a killer of living beings before, and cruel and ignoble; I did not show respect to beings, thus one later regrets.

54.

54.

‘‘Bahūsu vata santīsu, anāpādāsu itthisu;

Paradāraṃ asevissaṃ, iti pacchānutappati.

"Indeed, while there were many blameless women, I consorted with another's wife; thus one later regrets.

55.

55.

‘‘Bahumhi vata santamhi, annapāne upaṭṭhite;

Na pubbe adadaṃ dānaṃ, iti pacchānutappati.

"Indeed, while much was available, with food and drink provided, I did not give gifts before; thus one later regrets.

56.

56.

‘‘Mātaraṃ pitaraṃ cāpi, jiṇṇakaṃ gatayobbanaṃ;

Pahu santo na posissaṃ, iti pacchānutappati.

"Mother and father, aged and past their youth; though able, I did not support them; thus one later regrets.

57.

57.

‘‘Ācariyamanusatthāraṃ, sabbakāmarasāharaṃ;

Pitaraṃ atimaññissaṃ, iti pacchānutappati.

"My father, my teacher and instructor, the bringer of all desired pleasures; I disrespected him; thus one later regrets.

58.

58.

‘‘Samaṇe brāhmaṇe cāpi, sīlavante bahussute;

Na pubbe payirupāsissaṃ, iti pacchānutappati.

"Ascetics and brahmins, virtuous and learned; I did not attend upon them before; thus one later regrets.

59.

59.

‘‘Sādhu hoti tapo ciṇṇo, santo ca payirupāsito;

Na ca pubbe tapo ciṇṇo, iti pacchānutappati.

"Good is austerity practiced, and good is association with the peaceful; but I did not practice austerity before; thus one later regrets.

60.

60.

‘‘Yo ca etāni ṭhānāni, yoniso paṭipajjati;

Karaṃ purisakiccāni, sa pacchā nānutappatī’’ti. – imā gāthā āha;

"And whoever wisely undertakes these principles, performing human duties, he will not regret it later." – These verses he spoke.

Tattha ṭhānānīti kāraṇāni. Pubbeti paṭhamameva akaritvā. Sa pacchā manutappatīti so paṭhamaṃ kattabbānaṃ akārako puggalo pacchā idhalokepi paralokepi tappati kilamati. ‘‘Pacchā vā anutappatī’’tipi pāṭho. Iccevāhāti iti evaṃ āhāti padacchedo, iti evaṃ rājā janasandho avoca. Iccassuhātipi pāṭho. Tattha assu-kāro nipātamattaṃ iti assu āhāti padacchedo. Idāni tāni dasa tapanīyakāraṇāni pakāsetuṃ bodhisattassa dhammakathā hoti. Tattha pubbeti paṭhamameva taruṇakāle parakkamaṃ katvā asamudānitaṃ asambhataṃ dhanaṃ [Pg.180] mahallakakāle alabhitvā tappati socati, pare ca sukhite disvā sayaṃ dukkhaṃ jīvanto ‘‘pubbe dhanaṃ na pariyesissa’’nti evaṃ pacchā anutappati, tasmā mahallakakāle sukhaṃ jīvitukāmā daharakāleyeva dhammikāni kasikammādīni katvā dhanaṃ pariyesathāti dasseti.

Here, 'things' (ṭhānāni) means 'causes' (kāraṇāni). 'Before' (pubbe) means 'not doing it first'. 'He later regrets' (sa pacchā manutappati) means that person who has not done what should be done first suffers and grieves later, both in this world and the next. There is also the reading 'or he later regrets' (paccha vā anutappati). 'Thus he spoke' (iccevāha) is the word division 'iti evaṃ āha' (thus he spoke); thus King Janasandha spoke. There is also the reading 'Iccassuhā' (thus indeed). Here, the particle 'assu' is merely an expletive, so the word division is 'iti assu āha' (thus indeed he spoke). Now, to explain those ten causes of regret, the Bodhisatta's discourse follows. Here, 'before' (pubbe) means that if one does not strive diligently in youth and fails to accumulate wealth, one will suffer and grieve in old age when unable to obtain it. Seeing others happy while living in misery oneself, one regrets, thinking, 'I did not seek wealth before.' Therefore, to live happily in old age, one should engage in righteous farming and other work in youth to acquire wealth—this is the teaching.

Pure santanti pure daharakāle ācariye payirupāsitvā mayā kātuṃ sakyarūpaṃ samānaṃ hatthisippādikaṃ kiñci sippaṃ na sikkhitaṃ. Kicchāti mahallakakāle asippassa dukkhā jīvitavutti, neva sakkā tadā sippaṃ sikkhituṃ, tasmā mahallakakāle sukhaṃ jīvitukāmā taruṇakāleyeva sippaṃ sikkhathāti dasseti. Kuṭavedīti kūṭajānanako gāmakūṭako vā lokassa anatthakārako vā tulākūṭādikārako vā kūṭaṭṭakārako vāti attho. Āsinti evarūpo ahaṃ pubbe ahosiṃ. Pisuṇoti pesuññakāraṇo. Piṭṭhimaṃsikoti lañjaṃ gahetvā asāmike sāmike karonto paresaṃ piṭṭhimaṃsakhādako. Iti pacchāti evaṃ maraṇamañce nipanno anutappati, tasmā sace niraye na vasitukāmāttha, mā evarūpaṃ pāpakammaṃ karitthāti ovadati.

'While it was possible' (pure santaṃ) means that in my youth, having attended upon a teacher, I did not learn any craft, such as elephant training, though it was something I was capable of doing. 'Hard' (kicchā) means that in old age, the livelihood of the unskilled is difficult; it is not possible to learn a craft then. Therefore, to live happily in old age, one should learn a craft while still young—this is the teaching. 'Deceitful' (kūṭavedī) means one who knows deceit, or a village cheat, or one who harms others, or one who cheats with scales, or one who brings a false lawsuit—this is the meaning. 'I was' (āsiṃ) means 'I was such a person before'. 'Slanderer' (pisuṇo) means one who causes slander. 'Backbiter' (piṭṭhimaṃsiko) means one who, having taken a bribe, makes non-owners into owners, thus devouring the flesh of others' backs. 'Thus later' (iti pacchā) means that lying on his deathbed, he repents. Therefore, if you do not wish to dwell in hell, do not commit such evil deeds—this is the advice.

Luddoti dāruṇo. Anāriyoti na ariyo nīcasamācāro. Nāpacāyissanti khantimettānuddayavasena nīcavuttiko nāhosiṃ. Sesaṃ purimanayeneva yojetabbaṃ. Anāpādāsūti āpādānaṃ āpādo, pariggahoti attho. Natthi āpādo yāsaṃ tā anāpādā, aññehi akatapariggahāsūti attho. Upaṭṭhiteti paccupaṭṭhite. Na pubbeti ito pubbe dānaṃ na adadaṃ. Pahu santoti dhanabalenāpi kāyabalenāpi posituṃ samattho paṭibalo samāno. Ācariyanti ācāre sikkhāpanato idha pitā ‘‘ācariyo’’ti adhippeto. Anusatthāranti anusāsakaṃ. Sabbakāmarasāharanti sabbe vatthukāmarase āharitvā positāraṃ. Atimaññissanti tassa ovādaṃ agaṇhanto atikkamitvā maññissaṃ.

'Cruel' (luddo) means harsh. 'Not noble' (anāriyo) means not an ariyan, one whose conduct is low. 'I did not revere' (nāpacāyiṃ) means I was not of humble conduct through patience, loving-kindness, and compassion. The rest should be connected in the same way as before. 'In those without a possessor' (anāpādāsu) means that āpāda is taking up, meaning possession. Those for whom there is no possession are anāpādā, meaning they are not possessed by others. 'Present' (upaṭṭhite) means being at hand. 'Not before' (na pubbe) means I did not give gifts before this. 'Being capable' (pahu santo) means being competent and able to support others by means of wealth and physical strength. 'Teacher' (ācariyaṃ) means here the father is intended as 'teacher' because he teaches conduct. 'Instructor' (anusatthāraṃ) means one who instructs. 'Bringer of all sensual pleasures' (sabbakāmarasāharaṃ) means one who supports by bringing all objects of sensual pleasure. 'I will despise' (atimaññissaṃ) means I will hold him in contempt, not accepting his advice.

Na pubbeti ito pubbe dhammikasamaṇabrāhmaṇepi gilānāgilānepi cīvarādīni datvā appaṭijagganena na payirupāsissaṃ. Tapoti sucaritatapo. Santoti tīhi dvārehi upasanto sīlavā. Idaṃ vuttaṃ hoti – tividhasucaritasaṅkhāto [Pg.181] tapo ciṇṇo evarūpo ca upasanto payirupāsito nāma sādhu sundaro. Na pubbeti mayā daharakāle evarūpo tapo na ciṇṇo, iti pacchā jarājiṇṇo maraṇabhayatajjito anutappati socati. Sace tumhe evaṃ na socitukāmā, tapokammaṃ karothāti vadati. Yo ca etānīti yo pana etāni dasa kāraṇāni paṭhamameva upāyena paṭipajjati samādāya vattati, purisehi kattabbāni dhammikakiccāni karonto so appamādavihārī puriso pacchā nānutappati, somanassappattova hotīti.

'Not before' (na pubbe) means: in the past, I did not attend upon righteous ascetics and brahmins, whether sick or not; having given them robes and other necessities, I neglected to look after them. 'Austerity' (tapo) means the austerity of good conduct. 'Peaceful' (santo) means one who is restrained through the three doors, one who is virtuous. This is what is said: austerity, characterized by threefold good conduct, when practiced, and such a restrained one, when attended upon, is indeed good and beautiful. 'Not before' (na pubbe) means that such austerity was not practiced by me in my youth; thus, later, worn out by old age and tormented by the fear of death, one regrets and grieves. If you do not wish to grieve thus, he says, perform acts of austerity. 'And whoever these' (yo ca etāni) means whoever, from the very beginning, undertakes and practices these ten principles by skillful means, performing the righteous duties to be done by men, that heedful person does not regret later, but indeed attains gladness.

Iti mahāsatto anvaddhamāsaṃ iminā niyāmena mahājanassa dhammaṃ desesi. Mahājanopissa ovāde ṭhatvā tāni dasa ṭhānāni pūretvā saggaparāyaṇova ahosi.

Thus, the Great Being taught the Dhamma to the great populace fortnightly in this manner. The people, abiding by his advice and fulfilling those ten principles, had heaven as their destination.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, mahārāja, porāṇakapaṇḍitā anācariyakāpi attano matiyāva dhammaṃ desetvā mahājanaṃ saggapathe patiṭṭhāpesu’’nti vatvā jātakaṃ samodhānesi – ‘‘tadā parisā buddhaparisā ahesuṃ, janasandharājā pana ahameva ahosi’’nti.

Having delivered this discourse, the Teacher said, "Thus, great king, the ancient wise ones, even without a teacher, taught the Dhamma according to their own understanding and established the great populace on the path to heaven." Then he connected the Jātaka, saying, "At that time, the assembly was the Buddha's assembly, but King Janasandha was none other than myself."

Janasandhajātakavaṇṇanā pañcamā.

The commentary on the Janasandha Jātaka is the fifth.

[469] 6. Mahākaṇhajātakavaṇṇanā

[469] 6. The Commentary on the Mahākaṇha Jātaka

Kaṇho kaṇho cāti idaṃ satthā jetavane viharanto lokatthacariyaṃ ārabbha kathesi. Ekadivasañhi bhikkhū dhammasabhāyaṃ nisīditvā ‘‘yāvañcidaṃ, āvuso, satthā bahujanahitāya paṭipanno attano phāsuvihāraṃ pahāya lokasseva atthaṃ carati, paramābhisambodhiṃ patvā sayaṃ pattacīvaramādāya aṭṭhārasayojanamaggaṃ gantvā pañcavaggiyattherānaṃ dhammacakkaṃ (saṃ. ni. 5.1081; mahāva. 13 ādayo; paṭi. ma. 2.30) pavattetvā pañcamiyā pakkhassa anattalakkhaṇasuttaṃ (saṃ. ni. 3.59; mahāva. 20 ādayo) kathetvā sabbesaṃ arahattaṃ adāsi. Uruvelaṃ gantvā tebhātikajaṭilānaṃ aḍḍhuḍḍhāni pāṭihāriyasahassāni dassetvā pabbājetvā gayāsīse ādittapariyāyaṃ (saṃ. ni. 4.235; mahāva. 54) kathetvā jaṭilasahassānaṃ arahattaṃ adāsi, mahākassapassa tīṇi gāvutāni [Pg.182] paccuggamanaṃ gantvā tīhi ovādehi upasampadaṃ adāsi. Eko pacchābhattaṃ pañcacattālīsayojanamaggaṃ gantvā pukkusātikulaputtaṃ anāgāmiphale patiṭṭhāpesi, mahākappinassa vīsayojanasataṃ paccuggamanaṃ katvā arahattaṃ adāsi, eko pacchābhattaṃ tiṃsayojanamaggaṃ gantvā tāva kakkhaḷaṃ pharusaṃ aṅgulimālaṃ arahatte patiṭṭhāpesi, tiṃsayojanamaggaṃ gantvā āḷavakaṃ yakkhaṃ sotāpattiphale patiṭṭhāpetvā kumārassa sotthiṃ akāsi. Tāvatiṃsabhavane temāsaṃ vasanto asītiyā devatākoṭīnaṃ dhammābhisamayaṃ sampādesi, brahmalokaṃ gantvā bakabrahmuno diṭṭhiṃ bhinditvā dasannaṃ brahmasahassānaṃ arahattaṃ adāsi, anusaṃvaccharaṃ tīsu maṇḍalesu cārikaṃ caramāno upanissayasampannānaṃ manussānaṃ saraṇāni ceva sīlānica maggaphalāni ca deti, nāgasupaṇṇādīnampi nānappakāraṃ atthaṃ caratī’’ti dasabalassa lokatthacariyaguṇaṃ kathayiṃsu. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘anacchariyaṃ, bhikkhave, sohaṃ idāni abhisambodhiṃ patvā lokassa atthaṃ careyyaṃ, pubbe sarāgakālepi lokassa atthaṃ acari’’nti vatvā atītaṃ āhari.

"Kaṇho kaṇho ca"—the Teacher spoke this while dwelling at Jetavana, concerning his conduct for the world's welfare. One day, the monks, seated in the Dhamma hall, discussed: "Indeed, friends, the Teacher, for the welfare of many, abandoning his own comfort, works for the good of the world. Having attained supreme enlightenment, he himself took bowl and robe, traveled eighteen yojanas, set in motion the Wheel of Dhamma for the group of five elders, and taught the Anattalakkhaṇa Sutta on the fifth day of the fortnight, granting them all arahantship. Going to Uruvelā, he displayed fifteen hundred miraculous feats to the three matted-hair ascetic brothers, ordained them, and on Gayāsīsa, delivered the Ādittapariyāya Sutta, granting arahantship to a thousand matted-hair ascetics. He went three gāvutas to meet Mahākassapa and gave him higher ordination with three exhortations. Alone, after the meal, he traveled forty-five yojanas and established Pukkusāti the clansman in the fruit of non-return. For Mahākappina, he went one hundred and twenty yojanas to meet him and granted him arahantship. Alone, after the meal, he traveled thirty yojanas and established the harsh and cruel Aṅgulimāla in arahantship. Traveling thirty yojanas, he established the yakkha Āḷavaka in the fruit of stream-entry and ensured the prince’s safety. Dwelling in the Tāvatiṃsa realm for three months, he brought about the realization of Dhamma for eight hundred million devas. Going to the Brahma world, he shattered the view of Baka Brahmā and granted arahantship to ten thousand Brahmas. Year after year, he wandered in the three regions, giving refuge and precepts, as well as the path and fruits, to humans endowed with supporting conditions. He also worked various benefits for nāgas, supaṇṇas, and others." Thus, they spoke of the Ten-Powered One’s virtue of working for the world’s welfare. The Teacher arrived and asked, "Monks, what discussion are you engaged in now?" When told, "This one," he said, "It is no surprise, monks, that now, having attained enlightenment, I work for the world’s welfare. Even in the past, during times of passion, I worked for the world’s welfare," and he recounted a past event.

Atīte kassapasammāsambuddhakāle bārāṇasiyaṃ usīnako nāma rājā rajjaṃ kāresi. Kassapasammāsambuddhe catusaccadesanāya mahājanaṃ kilesabandhanā mocetvā nibbānanagaraṃ pūretvā parinibbute dīghassa addhuno accayena sāsanaṃ osakki. Bhikkhū ekavīsatiyā anesanāhi jīvikaṃ kappenti, bhikkhū gihisaṃsaggaṃ karonti, puttadhītādīhi vaḍḍhanti. Bhikkhuniyopi gihisaṃsaggaṃ karonti, puttadhītādīhi vaḍḍhanti. Bhikkhū bhikkhudhammaṃ, bhikkhuniyo bhikkhunidhammaṃ, uposakā upāsakadhammaṃ, upāsikā upāsikadhammaṃ, brāhmaṇā brāhmaṇadhammaṃ vissajjesuṃ. Yebhuyyena manussā dasa akusalakammapathe samādāya vattiṃsu, matamatā apāyesu paripūresuṃ. Tadā sakko devarājā nave nave deve apassanto manussalokaṃ oloketvā manussānaṃ apāyesu nibbattitabhāvaṃ ñatvā satthu sāsanaṃ osakkitaṃ disvā ‘‘kiṃ nu karissāmī’’ti cintetvā ‘‘attheko upāyo, mahājanaṃ tāsetvā bhītabhāvaṃ ñatvā pacchā assāsetvā dhammaṃ desetvā osakkitaṃ sāsanaṃ paggayha aparampi vassasahassaṃ pavattanakāraṇaṃ karissāmī’’ti [Pg.183] sanniṭṭhānaṃ katvā mātalidevaputtaṃ mocappamāṇadāṭhaṃ catūhi dāṭhāhi viniggatarasmiyā bhayānakaṃ katvā gabbhinīnaṃ dassaneneva gabbhapātanasamatthaṃ ghorarūpaṃ ājāneyyappamāṇaṃ kāḷavaṇṇaṃ mahākaṇhasunakhaṃ māpetvā pañcabandhanena bandhitvā rattamālaṃ kaṇṭhe piḷandhitvā rajjukoṭikaṃ ādāya sayaṃ dve kāsāyāni nivāsetvā pacchāmukhe pañcadhā kese bandhitvā rattamālaṃ piḷandhitvā āropitapavāḷavaṇṇajiyaṃ mahādhanuṃ gahetvā vajiragganārācaṃ nakhena parivaṭṭento vanacarakavesaṃ gahetvā nagarato yojanamatte ṭhāne otaritvā ‘‘nassati loko, nassati loko’’ti tikkhattuṃ saddaṃ anusāvetvā manusse uttāsetvā nagarūpacāraṃ patvā puna saddamakāsi.

In the past, during the time of Kassapa the Perfectly Self-Enlightened One, a king named Usīnaka reigned in Bārāṇasī. When Kassapa the Perfectly Self-Enlightened One, having liberated the great multitude from the bonds of defilements through the teaching of the Four Noble Truths and filled the city of Nibbāna, attained final Nibbāna, after a long time had passed, the Dispensation declined. Monks sustained their livelihood through twenty-one improper means; monks associated with householders and increased with sons and daughters. Nuns also associated with householders and increased with sons and daughters. Monks abandoned the duties of monks, nuns the duties of nuns, male lay followers the duties of male lay followers, female lay followers the duties of female lay followers, and brahmins the duties of brahmins. For the most part, people engaged in the ten unwholesome courses of action, and whenever they died, they filled the realms of misery. Then Sakka, the king of the gods, not seeing any new gods, looked upon the human world. Knowing that humans were being reborn in the realms of misery and seeing that the Teacher’s Dispensation had declined, he thought, “What now shall I do?” He resolved, “There is one way: I will frighten the great multitude, and having made them aware of their fear, I will then console them, teach them the Dhamma, uplift the declined Dispensation, and make it last for another thousand years.” Having made this resolution, he caused the devaputta Mātali to conjure a great black dog, the size of a thoroughbred colt, with a terrifying form capable of causing miscarriages in pregnant women at the mere sight of it. It had fangs the size of silk-cotton tree buds, from which four rays emanated. He bound it with five restraints, placed a red garland around its neck, and took the end of the rope in his hand. He himself donned two ochre robes, tied his hair in five knots at the back, and put on a red garland. Taking up a great bow with a strung, coral-colored bowstring, and twirling a diamond-tipped arrow with his nail, he assumed the guise of a forest dweller. Descending to a place a yojana from the city, he proclaimed three times, “The world is perishing! The world is perishing!” Having terrified the people, he approached the city’s vicinity and made the sound again.

Manussā sunakhaṃ disvā utrastā nagaraṃ pavisitvā taṃ pavattiṃ rañño ārocesuṃ. Rājā sīghaṃ nagaradvārāni pidahāpesi. Sakkopi aṭṭhārasahatthaṃ pākāraṃ ullaṅghitvā sunakhena saddhiṃ antonagare patiṭṭhahi. Manussā bhītatasitā palāyitvā gehāni pavisitvā nilīyiṃsu. Mahākaṇhopi diṭṭhadiṭṭhe manusse upadhāvitvā santāsento rājanivesanaṃ agamāsi. Rājaṅgaṇe manussā bhayena palāyitvā rājanivesanaṃ pavisitvā dvāraṃ pidahiṃsu. Usīnakarājāpi orodhe gahetvā pāsādaṃ abhiruhi. Mahākaṇho sunakho purimapāde ukkhipitvā vātapāne ṭhatvā mahābhussitaṃ bhussi. Tassa saddo heṭṭhā avīciṃ, upari bhavaggaṃ patvā sakalacakkavāḷaṃ ekaninnādaṃ ahosi. Vidhurajātake (jā. 2.22.1346 ādayo) hi puṇṇakayakkharañño, kusajātake (jā. 2.20.1 ādayo) kusarañño, bhūridattajātake (jā. 2.22.784 ādayo) sudassananāgarañño, imasmiṃ mahākaṇhajātake ayaṃ saddoti ime cattāro saddā jambudipe mahāsaddā nāma ahesuṃ.

Seeing the dog, the people were terrified and, entering the city, reported the matter to the king. The king quickly had the city gates closed. Sakka, too, leaped over the eighteen-cubit wall and stood inside the city with the dog. Frightened and trembling, the people fled, entered their houses, and hid. The great black dog, Mahākaṇha, ran towards and terrified whomever it saw, and went to the royal palace. In the royal courtyard, people fled in fear, entered the royal residence, and closed the doors. King Usīnaka also took the women of his harem and ascended to the upper palace. The great black dog, Mahākaṇha, lifted its front paws, stood at a window, and let out a mighty bark. Its sound reached Avīci below and the summit of existence above, and the entire world-system became a single roar. Indeed, in the Vidhura Jātaka, it was the roar of the yakkha king Puṇṇaka; in the Kusa Jātaka, the roar of King Kusa; in the Bhūridatta Jātaka, the roar of the nāga king Sudassana; and in this Mahākaṇha Jātaka, this sound—these four sounds were known as the great sounds in Jambudīpa.

Nagaravāsino bhītatasitā hutvā ekapurisopi sakkena saddhiṃ kathetuṃ nāsakkhi, rājāyeva satiṃ upaṭṭhāpetvā vātapānaṃ nissāya sakkaṃ āmantetvā ‘‘ambho luddaka, kasmā te sunakho bhussatī’’ti āha. ‘‘Chātabhāvena, mahārājā’’ti. ‘‘Tena hi tassa bhattaṃ dāpessāmī’’ti antojanassa ca attano ca pakkabhattaṃ sabbaṃ dāpesi. Taṃ sabbaṃ sunakho ekakabaḷaṃ viya katvā puna saddamakāsi. Puna rājā pucchitvā ‘‘idānipi me sunakho [Pg.184] chātoyevā’’ti sutvā hatthiassādīnaṃ pakkabhattaṃ sabbaṃ āharāpetvā dāpesi. Tasmiṃ ekappahāreneva niṭṭhāpite sakalanagarassa pakkabhattaṃ dāpesi. Tampi so tatheva bhuñjitvā puna saddamakāsi. Rājā ‘‘na esa sunakho, nissaṃsayaṃ esa yakkho bhavissati, āgamanakāraṇaṃ pucchissāmī’’ti bhītatasito hutvā pucchanto paṭhamaṃ gāthamāha –

The city dwellers were so terrified and trembling that not a single person was able to speak with Sakka. Only the king, establishing mindfulness, leaned against a window and addressed Sakka, saying, “Ho, hunter, why does your dog bark?” “Because of hunger, great king.” “In that case, I shall have food given to it.” He had all the cooked food for his retinue and for himself given to it. The dog, making it as if a single mouthful, devoured it all and barked again. The king asked again, and hearing, “Even now my dog is hungry,” he had all the cooked food for the elephants, horses, and other animals brought and given. When that was finished in a single gulp, he had all the cooked food in the entire city given. The dog ate that in the same way and barked again. The king, terrified and trembling, thought, “This is no dog; without a doubt, this must be a yakkha. I shall ask the reason for its coming.” So thinking, he asked, speaking the first verse:

61.

61.

‘‘Kaṇho kaṇho ca ghoro ca, sukkadāṭho pabhāsavā;

Baddho pañcahi rajjūhi, kiṃ ravi sunakho tavā’’ti.

“Black, black, and terrible, with white fangs, radiant; bound by five ropes—why does this dog of yours cry out?”

Tattha kaṇho kaṇhoti bhayavasena daḷhīvasena vā āmeḍitaṃ. Ghoroti passantānaṃ bhayajanako. Pabhāsavāti dāṭhā nikkhantaraṃsipabhāsena pabhāsavā. Kiṃ ravīti kiṃ viravi. Tavesa evarūpo kakkhaḷo sunakho kiṃ karoti, kiṃ mige gaṇhāti, udāhu te amitte, kiṃ te iminā, vissajjehi nanti adhippāyenevamāha.

Herein, ‘black, black’ is a repetition due to fear or for emphasis. ‘Terrible’ means it generates fear in those who see it. ‘Radiant’ means it is radiant with the splendor of the rays issuing from its fangs. ‘Why does it cry out?’ means ‘why did it cry out?’. He spoke thus with the intention: ‘What does this fierce dog of yours do? Does it catch deer, or your enemies? What use is it to you? Release it!’

Taṃ sutvā sakko dutiyaṃ gāthamāha –

Hearing this, Sakka spoke the second verse:

62.

62.

‘‘Nāyaṃ migānamatthāya, usīnaka bhavissati;

Manussānaṃ anayo hutvā, tadā kaṇho pamokkhatī’’ti.

“This one will not be for the benefit of deer, O Usīnaka; having become a calamity for humankind, then Kaṇha will be set free.”

Tassattho – ayañhi ‘‘migamaṃsaṃ khādissāmī’’ti idha nāgato, tasmā migānaṃ attho na bhavissati, manussamaṃsaṃ pana khādituṃ āgato, tasmā tesaṃ anayo mahāvināsakārako hutvā yadā anena manussā vināsaṃ pāpitā bhavissanti, tadā ayaṃ kaṇho pamokkhati, mama hatthato muccissatīti.

Its meaning is: This one has not come here thinking, “I will eat the flesh of deer,” therefore it will not be for the benefit of deer. Rather, it has come to eat the flesh of humans. Therefore, having become a calamity for them and a cause of great destruction, when humans have been brought to ruin by it, then this Kaṇha will be set free; it will be released from my hand.

Atha naṃ rājā ‘‘kiṃ pana te bho luddaka-sunakho sabbesaṃyeva manussānaṃ maṃsaṃ khādissati, udāhu tava amittānaññevā’’ti pucchitvā ‘‘amittānaññeva me, mahārājā’’ti vutte ‘‘ke pana idha te amittā’’ti pucchitvā ‘‘adhammābhiratā visamacārino, mahārājā’’ti vutte ‘‘kathehi tāva ne amhāka’’nti pucchi. Athassa kathento devarājā dasa gāthā abhāsi –

Then the king asked him, “But, good hunter, will your dog eat the flesh of all humans, or only of your enemies?” When he was told, “Only of my enemies, great king,” he asked, “And who are your enemies here?” When he was told, “Those who delight in unrighteousness and live crookedly, great king,” he asked, “Then tell us of them.” Then the king of the gods, explaining to him, spoke ten verses:

63.

63.

‘‘Pattahatthā [Pg.185] samaṇakā, muṇḍā saṅghāṭipārutā;

Naṅgalehi kasissanti, tadā kaṇho pamokkhati.

“When ascetics with bowls in hand, shaven-headed and wearing the outer robe, plow with plows, then Kaṇha will be set free.

64.

64.

‘‘Tapassiniyo pabbajitā, muṇḍā saṅghāṭipārutā;

Yadā loke gamissanti, tadā kaṇho pamokkhati.

“When female ascetics who have gone forth, shaven-headed and wearing the outer robe, engage in sexual intercourse in the world, then Kaṇha will be set free.

65.

65.

‘‘Dīghottaroṭṭhā jaṭilā, paṅkadantā rajassirā;

Iṇaṃ codāya gacchanti, tadā kaṇho pamokkhati.

“When matted-haired ascetics with long upper lips, muddy teeth, and dust on their heads, go about demanding the repayment of debts, then Kaṇha will be set free.

66.

66.

‘‘Adhicca vede sāvittiṃ, yaññatantañca brāhmaṇā;

Bhatikāya yajissanti, tadā kaṇho pamokkhati.

“When brahmins who have studied the Vedas, the Sāvitrī, and the sacrificial texts, perform sacrifices for a fee, then Kaṇha will be set free.

67.

67.

‘‘Mātaraṃ pitaraṃ cāpi, jiṇṇakaṃ gatayobbanaṃ;

Pahū santo na bharanti, tadā kaṇho pamokkhati.

“When those who are able do not support their mother and father, aged and past their youth, then Kaṇha will be set free.

68.

68.

‘‘Mātaraṃ pitaraṃ cāpi, jiṇṇakaṃ gatayobbanaṃ;

Bālā tumheti vakkhanti, tadā kaṇho pamokkhati.

“When they say to their mother and father, aged and past their youth, ‘You are fools,’ then Kaṇha will be set free.

69.

69.

‘‘Ācariyabhariyaṃ sakhiṃ, mātulāniṃ pitucchakiṃ;

Yadā loke gamissanti, tadā kaṇho pamokkhati.

“When men in the world have sexual intercourse with their teacher’s wife, their friend’s wife, their maternal aunt, or their paternal aunt, then Kaṇha will be set free.

70.

70.

‘‘Asicammaṃ gahetvāna, khaggaṃ paggayha brāhmaṇā;

Panthaghātaṃ karissanti, tadā kaṇho pamokkhati.

"Brahmins, taking up shield and sword, raising their swords, will commit highway robbery; then the black one will be released."

71.

71.

‘‘Sukkacchavī vedhaverā, thūlabāhū apātubhā;

Mittabhedaṃ karissanti, tadā kaṇho pamokkhati.

"Pale-skinned, hostile to widows, with thick arms, and inconspicuous; when they cause division among friends, then the dark one will be released."

72.

72.

‘‘Māyāvino nekatikā, asappurisacintakā;

Yadā loke bhavissanti, tadā kaṇho pamokkhatī’’ti.

"Deceivers, fraudulent, of base thoughts; when they arise in the world, then the Dark One will be released."

Tattha samaṇakāti ‘‘mayaṃ samaṇāmhā’’ti paṭiññāmattakena hīḷitavohārenevamāha. Kasissantīti te tadāpi kasantiyeva. Ayaṃ pana [Pg.186] ajānanto viya evamāha. Ayañhissa adhippāyo – ete evarūpā dussīlā mama amittā, yadā mama sunakhena ete māretvā maṃsaṃ khāditaṃ bhavissati, tadā esa kaṇho ito pañcarajjubandhanā pamokkhatīti. Iminā upāyena sabbagāthāsu adhippāyayojanā veditabbā.

Herein, 'ascetics' refers to those who merely claim, 'We are ascetics,' with contemptuous language. 'They will plow' means they are indeed plowing even then. But this one speaks thus as if not knowing. His intention is this: 'These immoral ones, my enemies, when my dog has killed them and eaten their flesh, then this dark one will be freed from his fivefold bondage.' By this means, the intended meaning in all the verses should be understood.

Pabbajitāti buddhasāsane pabbajitā. Gamissantīti agāramajjhe pañca kāmaguṇe paribhuñjantiyo vicarissanti. Dīghottaroṭṭhāti dāṭhikānaṃ vaḍḍhitattā dīghuttaroṭṭhā. Paṅkadantāti paṅkena malena samannāgatadantā. Iṇaṃ codāyāti bhikkhācariyāya dhanaṃ saṃharitvā vaḍḍhiyā iṇaṃ payojetvā taṃ codetvā tato laddhena jīvikaṃ kappentā yadā gacchantīti attho.

"'Gone forth' means those who have gone forth in the Buddha’s dispensation. 'They will go' means they will roam indulging in the five sensual pleasures amidst households. 'Long-upper-lipped' means their upper lips are long due to the growth of their tusks. 'Filthy-toothed' means their teeth are covered with dirt. 'They will demand debts' means they will collect wealth by alms-seeking, lend it out for interest, demand repayment, and live off what they gain—that is the meaning.

Sāvittinti sāvittiñca adhiyitvā. Yaññatantañcāti yaññavidhāyakatantaṃ, yaññaṃ adhiyitvāti attho. Bhatikāyāti te te rājarājamahāmatte upasaṅkamitvā ‘‘tumhākaṃ yaññaṃ yajissāma, dhanaṃ dethā’’ti evaṃ bhatiatthāya yadā yaññaṃ yajissanti. Pahū santoti bharituṃ posetuṃ samatthā samānā. Bālā tumheti tumhe bālā na kiñci jānāthāti yadā vakkhanti. Gamissantīti lokadhammasevanavasena gamissanti. Panthaghātanti panthe ṭhatvā manusse māretvā tesaṃ bhaṇḍaggahaṇaṃ.

"'Having studied the Sāvitti' means having learned the Sāvitti. 'And the sacrificial rites' refers to the treatise that regulates sacrifices; having studied the sacrifice, that is the meaning. 'For wages' means when they approach various kings and high ministers, saying, "We will perform sacrifices for you, give us wealth," and thus perform sacrifices for the sake of wages. 'Capable' means being capable of supporting and nourishing. 'Fools, you' means when they will say, "You are fools, knowing nothing." 'They will go' means they will go in dependence on indulgence in worldly ways. 'Highway robbery' means standing on the road, killing people, and taking their goods.

Sukkacchavīti kasāvacuṇṇādighaṃsanena samuṭṭhāpitasukkacchavivaṇṇā. Vedhaverāti vidhavā apatikā, tāhi vidhavāhi veraṃ carantīti vedhaverā. Thūlabāhūti pādaparimaddanādīhi samuṭṭhāpitamaṃsatāya mahābāhū. Apātubhāti apātubhāvā, dhanuppādarahitāti attho. Mittabhedanti mithubhedaṃ, ayameva vā pāṭho. Idaṃ vuttaṃ hoti – yadā evarūpā itthidhuttā ‘‘imā amhe na jahissantī’’ti sahiraññā vidhavā upagantvā saṃvāsaṃ kappetvā tāsaṃ santakaṃ khāditvā tāhi saddhiṃ mittabhedaṃ karissanti[Pg.187], vissāsaṃ bhinditvā aññaṃ sahiraññaṃ gamissanti, tadā esa te core sabbeva khāditvā muccissati. Asappurisacintakāti asappurisacittehi paradukkhacintanasīlā. Tadāti tadā sabbepime ghātetvā khāditamaṃso kaṇho pamokkhatīti.

"'Pale-skinned' means their skin is pale-colored, made so by rubbing with astringent powder and such. 'Hostile to widows' means: a widow is without a husband; because they behave with hostility towards such widows, they are called 'hostile to widows.' 'Thick-armed' means having large arms because of flesh developed from massaging feet and such. 'Inconspicuous' means being unmanifest, that is, devoid of producing wealth. 'Breaking friendships' means causing discord, or this is the reading. This is what is said: when such female swindlers, thinking, "These will not abandon us," approach wealthy widows, establish relationships, devour their possessions, and then break their friendships with them, betraying their trust to go to another wealthy one, then this one, having devoured all those thieves, will be freed. 'Of base thoughts' means habitually thinking of others' suffering with the minds of base people. 'Then' means: then, having killed all these and eaten their flesh, the dark one will be released.

Evañca pana vatvā ‘‘ime mayhaṃ, mahārāja, amittā’’ti te te adhammakārake pakkhanditvā khāditukāmataṃ viya katvā dasseti. So tato mahājanassa utrastakāle sunakhaṃ rajjuyā ākaḍḍhitvā ṭhapitaṃ viya katvā luddakavesaṃ vijahitvā attano ānubhāvena ākāse jalamāno ṭhatvā ‘‘mahārāja, ahaṃ sakko devarājā, ‘ayaṃ loko vinassatī’ti āgato, pamattā hi mahājanā, adhammaṃ vattitvā matamatā sampati apāye pūrenti, devaloko tuccho viya vito, ito paṭṭhāya adhammikesu kattabbaṃ ahaṃ jānissāmi, tvaṃ appamatto hohi, mahārājā’’ti catūhi satārahagāthāhi dhammaṃ desetvā manussānaṃ dānasīlesu patiṭṭhāpetvā osakkitasāsanaṃ aññaṃ vassasahassaṃ pavattanasamatthaṃ katvā mātaliṃ ādāya sakaṭṭhānameva gato. Mahājanā dānasīlādīni puññāni katvā devaloke nibbattiṃsu.

And having spoken thus, saying, 'O great king, these are my enemies,' he made it appear as though he desired to pounce upon and devour those wrongdoers. Then, at the moment when the people were terrified, he acted as though he had pulled back the dog with a rope and restrained it. Casting off his hunter’s disguise, he stood blazing in the sky by his own power and declared, 'O great king, I am Sakka, king of the gods. I have come thinking, ‘This world is perishing.’ For the people, being heedless, act unrighteously and, dying confused, fill the lower realms. The heavenly world is becoming empty, as it were. From now on, I will know what must be done to the unjust. Be vigilant, O great king!' Then, teaching the Dhamma with four hundred worthy verses, he established the people in generosity and virtue. Having made the declining Dispensation capable of lasting for another thousand years, he took Mātali and returned to his own abode. The people, having performed meritorious deeds such as generosity and virtue, were reborn in the heavenly world.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ bhikkhave pubbepāhaṃ lokassa atthameva carāmī’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā mātali ānando ahosi, sakko pana ahameva ahosi’’nti.

Having delivered this discourse, the Teacher said, "Thus, monks, even in the past I acted only for the welfare of the world." Then he identified the Jātaka: "At that time, Mātali was Ānanda, and Sakka was indeed I myself."

Mahākaṇhajātakavaṇṇanā chaṭṭhā.

The Commentary on the Mahākaṇha Jātaka, the Sixth.

[470] 7. Kosiyajātakavaṇṇanā

[470] 7. The Commentary on the Kosiya Jātaka

73-93. Kosiyajātakaṃ sudhābhojanajātake (jā. 2.21.192 ādayo) āvi bhavissati.

73-93. The Kosiyajātaka will appear in the Sudhābhojanajātaka (Jā. 2.21.192 ff.).

Kosiyajātakavaṇṇanā sattamā.

The Commentary on the Kosiya Jātaka, the Seventh.

[471] 8. Meṇḍakapañhajātakavaṇṇanā

[471] 8. Commentary on the Meṇḍaka Questions Jātaka

94-105. Meṇḍakapañhajātakaṃ [Pg.188] umaṅgajātake (jā. 2.22.590 ādayo) āvi bhavissati.

94-105. The Meṇḍakapañha Jātaka will appear in the Umaṅga Jātaka (Jā. 2.22.590 ff.).

Meṇḍakapañhajātakavaṇṇanā aṭṭhamā.

The Commentary on the Meṇḍaka Questions Jātaka, the Eighth.

[472] 9. Mahāpadumajātakavaṇṇanā

[472] 9. The Commentary on the Mahāpaduma Jātaka

Nādaṭṭhā parato dosanti idaṃ satthā jetavane viharanto ciñcamāṇavikaṃ ārabbha kathesi. Paṭhamabodhiyañhi dasabalassa puthubhūtesu sāvakesu aparimāṇesu devamanussesu ariyabhūmiṃ okkantesu patthaṭesu guṇasamudayesu mahālābhasakkāro udapādi. Titthiyā sūriyuggamane khajjopanakasadisā ahesuṃ hatalābhasakkārā. Te antaravīthiyaṃ ṭhatvā ‘‘kiṃ samaṇo gotamova buddho, mayampi buddhā, kiṃ tasseva dinnaṃ mahapphalaṃ, amhākampi dinnaṃ mahapphalameva, amhākampi detha karothā’’ti evaṃ manusse viññāpentāpi lābhasakkāraṃ alabhantā raho sannipatitvā ‘‘kena nu kho upāyena samaṇassa gotamassa manussānaṃ antare avaṇṇaṃ uppādetvā lābhasakkāraṃ nāseyyāmā’’ti mantayiṃsu. Tadā sāvatthiyaṃ ciñcamāṇavikā nāmekā paribbājikā uttamarūpadharā sobhaggappattā devaccharā viya. Tassā sarīrato rasmiyo niccharanti. Atheko kharamantī evamāha – ‘‘ciñcamāṇavikaṃ paṭicca samaṇassa gotamassa avaṇṇaṃ uppādetvā lābhasakkāraṃ nāsessāmā’’ti. Te ‘‘attheso upāyo’’ti sampaṭicchiṃsu. Atha sā titthiyārāmaṃ gantvā vanditvā aṭṭhāsi, titthiyā tāya saddhiṃ na kathesuṃ. Sā ‘‘ko nu kho me doso’’ti yāvatatiyaṃ ‘‘vandāmi ayyā’’ti vatvā ‘‘ayyā, ko nu kho me doso, kiṃ mayā saddhiṃ na kathethā’’ti āha. ‘‘Bhagini, samaṇaṃ gotamaṃ amhe viheṭhentaṃ hatalābhasakkāre katvā vicarantaṃ na jānāsī’’ti. ‘‘Nāhaṃ jānāmi ayyā, mayā kiṃ panettha kattabbanti. Sace tvaṃ bhagini, amhākaṃ sukhamicchasi, attānaṃ paṭicca samaṇassa gotamassa avaṇṇaṃ uppādetvā lābhasakkāraṃ nāsehī’’ti.

"They do not see the fault in another—this the Teacher spoke while dwelling at Jetavana, concerning Ciñcamāṇavikā. For at the time of the First Enlightenment, when the Ten-Powered One's disciples had become numerous, countless devas and humans had entered the noble stage, and his virtues had spread far and wide, great gain and honor arose. The sectarians, like fireflies at sunrise, were deprived of their gain and honor. Standing in the streets, they proclaimed, "What, is only the ascetic Gotama a Buddha? We too are Buddhas! Why is only a gift to him of great fruit? A gift to us is also of great fruit! Give to us, support us!" Yet despite such persuasions, they failed to obtain gain and honor. Gathering in secret, they deliberated, "By what means can we stir up disrepute against the ascetic Gotama among people and destroy his gain and honor?" At that time, in Sāvatthī, there was a female wanderer named Ciñcamāṇavikā, endowed with supreme beauty, radiant like a celestial nymph. Rays of light emanated from her body. Then a certain sharp-witted one said, "By means of Ciñcamāṇavikā, we can stir up disrepute against the ascetic Gotama and destroy his gain and honor." They agreed, "This is the way." Then she went to the sectarians' monastery, paid homage, and stood there, but the sectarians did not speak with her. She thought, "What is my fault?" and up to the third time, she said, "I pay homage to you, venerable sirs." Then she asked, "Venerable sirs, what is my fault? Why do you not speak with me?" They replied, "Sister, do you not know that the ascetic Gotama is causing us trouble, depriving us of our gain and honor?" "I do not know, venerable sirs. But what can I do about it?" "If you, sister, wish for our happiness, then by your own means, stir up disrepute against the ascetic Gotama and destroy his gain and honor."

Sā [Pg.189] ‘‘sādhu ayyā, mayhameveso bhāro, mā cintayitthā’’ti vatvā pakkamitvā itthimāyāsu kusalatāya tato paṭṭhāya sāvatthivāsīnaṃ dhammakathaṃ sutvā jetavanā nikkhamanasamaye indagopakavaṇṇaṃ paṭaṃ pārupitvā gandhamālādihatthā jetavanābhimukhī gacchantī ‘‘imāya velāya kuhiṃ gacchasī’’ti vutte ‘‘kiṃ tumhākaṃ mama gamanaṭṭhānenā’’ti vatvā jetavanasamīpe titthiyārāme vasitvā pātova ‘‘aggavandanaṃ vandissāmā’’ti nagarā nikkhamante upāsakajane jetavane vutthā viya hutvā nagaraṃ pavisati. ‘‘Kuhiṃ vutthāsī’’ti vutte ‘‘kiṃ tumhākaṃ mama vutthaṭṭhānenā’’ti vatvā māsaḍḍhamāsaccayena pucchiyamānā ‘‘jetavane samaṇena gotamena saddhiṃ ekagandhakuṭiyā vutthāmhī’’ti āha. Puthujjanānaṃ ‘‘saccaṃ nu kho etaṃ, no’’ti kaṅkhaṃ uppādetvā temāsacatumāsaccayena pilotikāhi udaraṃ veṭhetvā gabbhinivaṇṇaṃ dassetvā upari rattapaṭaṃ pārupitvā ‘‘samaṇaṃ gotamaṃ paṭicca gabbho me laddho’’ti andhabāle gāhāpetvā aṭṭhanavamāsaccayena udare dārumaṇḍalikaṃ bandhitvā upari rattapaṭaṃ pārupitvā hatthapādapiṭṭhiyo gohanukena koṭṭāpetvā ussade dassetvā kilantindriyā hutvā sāyanhasamaye tathāgate alaṅkatadhammāsane nisīditvā dhammaṃ desente dhammasabhaṃ gantvā tathāgatassa purato ṭhatvā ‘‘mahāsamaṇa, mahājanassa tāva dhammaṃ desesi, madhuro te saddo, suphusitaṃ dantāvaraṇaṃ, ahaṃ pana taṃ paṭicca gabbhaṃ labhitvā paripuṇṇagabbhā jātā, neva me sūtigharaṃ jānāsi, na sappitelādīni, sayaṃ akaronto upaṭṭhākānampi aññataraṃ kosalarājānaṃ vā anāthapiṇḍikaṃ vā visākhaṃ upāsikaṃ vā ‘‘imissā ciñcamāṇavikāya kattabbayuttaṃ karohī’ti na vadasi, abhiramituṃyeva jānāsi, gabbhaparihāraṃ na jānāsī’’ti gūthapiṇḍaṃ gahetvā candamaṇḍalaṃ dūsetuṃ vāyamantī viya parisamajjhe tathāgataṃ akkosi. Tathāgato dhammakathaṃ ṭhapetvā sīho viya abhinadanto ‘‘bhagini, tayā kathitassa tathabhāvaṃ vā atathabhāvaṃ vā ahañceva tvañca jānāmā’’ti āha. Āma, samaṇa, tayā ca mayā ca ñātabhāvenetaṃ jātanti.

She said, 'Very well, venerable sirs, this burden is mine alone; do not worry.' Having spoken thus, she departed. From then on, being skilled in women's wiles, at the time when the residents of Sāvatthī were leaving Jetavana after hearing a Dhamma talk, she would wear a cloak the color of an indagopaka beetle, carry perfumes and garlands, and walk towards Jetavana. When asked, 'Where are you going at this time?' she would reply, 'What is it to you where I go?' and would stay in a monastery of the heretics near Jetavana. Early in the morning, as the lay devotees were leaving the city, saying, 'We will pay homage to the foremost one,' she would enter the city as if she had stayed in Jetavana. When asked, 'Where did you stay?' she would reply, 'What is it to you where I stayed?' After a month or a month and a half, when questioned, she said, 'I stayed in the one fragrant hut with the ascetic Gotama.' She created doubt among the common people as to whether this was true or not. After three or four months, wrapping her belly with rags to appear pregnant and covering herself with a red cloth, she made the foolish believe her, saying, 'I have conceived a child on account of the ascetic Gotama.' After eight or nine months, she tied a wooden disc to her belly, covered it with a red cloth, and had the backs of her hands, feet, and her back struck with a cow's jawbone to make them appear swollen. With weary faculties, in the evening, when the Tathāgata was seated on the adorned Dhamma-seat teaching the Dhamma, she went to the Dhamma assembly. Standing before the Tathāgata, she reviled him in the midst of the assembly, like one trying to defile the orb of the moon with a lump of dung: 'Great ascetic, you teach the Dhamma to the great assembly. Your voice is sweet, your lips are lovely. But I, having conceived a child on account of you, am now with a full-term belly. You neither arrange for my delivery room, nor for ghee, oil, and so on. Not doing it yourself, you do not even tell one of your attendants—King Kosala, Anāthapiṇḍika, or the lay devotee Visākhā—"Do what is necessary for this Ciñcamāṇavikā." You only know how to enjoy yourself; you do not know how to care for a pregnancy.' The Tathāgata stopped his Dhamma talk and, roaring like a lion, said: 'Sister, whether what you have said is true or untrue is known by me and by you.' 'Yes, ascetic,' she said, 'this has come about as a matter known by you and me.'

Tasmiṃ [Pg.190] khaṇe sakkassa bhavanaṃ uṇhākāraṃ dassesi. So āvajjamāno ‘‘ciñcamāṇavikā tathāgataṃ abhūtena akkosatī’’ti ñatvā ‘‘imaṃ vatthuṃ sodhessāmī’’ti catūhi devaputtehi saddhiṃ āgami. Devaputtā mūsikapotakā hutvā dārumaṇḍalikassa bandhanarajjuke ekappahāreneva chindiṃsu, pārutapaṭaṃ vāto ukkhipi, dārumaṇḍalikaṃ patamānaṃ tassā pādapiṭṭhiyaṃ pati, ubho aggapādā chijjiṃsu. Manussā uṭṭhāya ‘‘kāḷakaṇṇi, sammāsambuddhaṃ akkosasī’’ti sīse kheḷaṃ pātetvā leḍḍudaṇḍādihatthā jetavanā nīhariṃsu. Athassā tathāgatassa cakkhupathaṃ atikkantakāle mahāpathavī bhijjitvā vivaramadāsi, avīcito aggijālā uṭṭhahi. Sā kuladattiyaṃ kambalaṃ pārupamānā viya gantvā avīcimhi nibbatti. Aññatitthiyānaṃ lābhasakkāro parihāyi, dasabalassa bhiyyosomattāya vaḍḍhi. Punadivase dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, ciñcamāṇavikā evaṃ uḷāraguṇaṃ aggadakkhiṇeyyaṃ sammāsambuddhaṃ abhūtena akkositvā mahāvināsaṃ pattā’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi esā maṃ abhūtena akkositvā mahāvināsaṃ pattā’’ti vatvā atītaṃ āhari.

At that moment, Sakka’s abode showed a sign of heat. Reflecting, he understood: 'Ciñcamāṇavikā is falsely reviling the Tathāgata.' Thinking, 'I shall settle this matter,' he came with four young devas. The young devas, having become young mice, severed the ropes binding the wooden disc with a single bite. The wind lifted her outer robe, and as the wooden disc fell, it struck the tops of her feet, cutting off the tips of both. The people rose up, shouting: 'O ill-omened one! You revile the Perfectly Enlightened One!' They spat on her head and, with clods of earth and sticks in hand, drove her out of Jetavana. Then, just as she passed beyond the Tathāgata’s range of vision, the great earth split open and gave a chasm. Flames surged forth from Avīci. As if wrapping herself in a blanket given by her family, she went and was reborn in Avīci. The gain and honor of the other sectarians declined, while that of the Ten-Powered One increased all the more. The next day, a discussion arose in the Dhamma hall: 'Friends, Ciñcamāṇavikā, having falsely reviled the Perfectly Enlightened One—one of such noble qualities, the supreme recipient of offerings—has met with great ruin.' The Teacher arrived and asked: 'Monks, for what discussion are you now gathered together?' When they told him what it was, he said: 'Monks, not only now, but in the past as well, she falsely reviled me and met with great ruin.' And he related a story of the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto tassa aggamahesiyā kucchimhi nibbatti, phullapadumasassirikamukhattā panassa ‘‘padumakumāro’’tveva nāmaṃ kariṃsu. So vayappatto takkasilāyaṃ gantvā sabbasippāni uggaṇhitvā āgami. Athassa mātā kālamakāsi. Rājā aññaṃ aggamahesiṃ katvā puttassa uparajjaṃ adāsi. Aparabhāge rājā paccantaṃ kupitaṃ vūpasametuṃ aggamahesiṃ āha ‘‘bhadde, idheva vasa, ahaṃ paccantaṃ kupitaṃ vūpasametuṃ gacchāmī’’ti vatvā ‘‘nāhaṃ idheva vasissāmi, ahampi gamissāmī’’ti vutte yuddhabhūmiyā ādīnavaṃ dassetvā ‘‘yāva mamāgamanā anukkaṇṭhamānā vasa, ahaṃ padumakumāraṃ yathā tava kattabbakiccesu appamatto hoti, evaṃ āṇāpetvā gamissāmī’’ti vatvā tathā katvā gantvā paccāmitte palāpetvā janapadaṃ santappetvā paccāgantvā bahinagare khandhāvāraṃ nivāsesi. Bodhisatto pitu āgatabhāvaṃ ñatvā [Pg.191] nagaraṃ alaṅkārāpetvā rājagehaṃ paṭijaggāpetvā ekakova tassā santikaṃ agamāsi.

In the past, when Brahmadatta was reigning in Bārāṇasī, the Bodhisatta was conceived in the womb of his chief queen. Because his face was as radiant as a full-blown lotus, they named him Prince Paduma. When he came of age, he went to Takkasilā, mastered all the arts, and returned. Then his mother passed away. The king appointed another chief queen and gave his son the position of viceroy. Later, when the king was to go to pacify a rebellious border region, he said to the chief queen: 'Good lady, stay here. I am going to pacify the rebellious border region.' When she replied, 'I will not stay here; I too will go,' he pointed out the dangers of the battlefield and said: 'Dwell here without anxiety until my return. I will instruct Prince Paduma to be diligent regarding your duties, and then I will go.' Having done so, he departed. After putting the enemies to flight and pacifying the country, he returned and set up camp outside the city. The Bodhisatta, learning of his father’s return, had the city adorned and the royal palace prepared, and then went alone into her presence.

Sā tassa rūpasampattiṃ disvā paṭibaddhacittā ahosi. Bodhisatto taṃ vanditvā ‘‘amma, kiṃ amhākaṃ kattabba’’nti pucchi. Atha naṃ ‘‘ammāti maṃ vadasī’’ti uṭṭhāya hatthe gahetvā ‘‘sayanaṃ abhiruhā’’ti āha. ‘‘Kiṃkāraṇā’’ti? ‘‘Yāva rājā na āgacchati, tāva ubhopi kilesaratiyā ramissāmā’’ti. ‘‘Amma, tvaṃ mama mātā ca sasāmikā ca, mayā sapariggaho mātugāmo nāma kilesavasena indriyāni bhinditvā na olokitapubbo, kathaṃ tayā saddhiṃ evarūpaṃ kiliṭṭhakammaṃ karissāmī’’ti. Sā dve tayo vāre kathetvā tasmiṃ anicchamāne ‘‘mama vacanaṃ na karosī’’ti āha. ‘‘Āma, na karomī’’ti. ‘‘Tena hi rañño kathetvā sīsaṃ te chindāpessāmī’’ti. Mahāsatto ‘‘tava ruciṃ karohī’’ti vatvā taṃ lajjāpetvā pakkāmi.

She, seeing his handsome form, became infatuated with him. The Bodhisatta paid homage to her and asked: 'Mother, what is to be done by us?' Then, exclaiming, 'You call me "mother"?' she rose, took his hand, and said: 'Come, ascend the bed.' 'For what reason?' he asked. 'Until the king arrives, we shall both indulge in the pleasures of defilements.' 'Mother, you are my mother and a married woman. I have never before, driven by defilements, broken my senses to look upon a woman who belongs to another. How could I commit such a defiled act with you?' She repeated her request two or three times, but when he still refused, she said: 'You do not heed my words.' 'Indeed, I do not,' he replied. 'Then I shall tell the king and have your head cut off.' The Great Being, having rebuked her, said: 'Do as you please,' and departed.

Sā bhītatasitā cintesi ‘‘sace ayaṃ paṭhamaṃ pitu ārocessati, jīvitaṃ me natthi, ahameva puretaraṃ kathessāmī’’ti bhattaṃ abhuñjitvā kiliṭṭhalomavatthaṃ nivāsetvā sarīre nakharājiyo dassetvā ‘‘kuhiṃ devīti rañño pucchanakāle ‘‘gilānā’ti katheyyāthā’’ti paricārikānaṃ saññaṃ datvā gilānālayaṃ katvā nipajji. Rājāpi nagaraṃ padakkhiṇaṃ katvā nivesanaṃ āruyha taṃ apassanto ‘‘kuhiṃ devī’’ti pucchitvā ‘‘gilānā’’ti sutvā sirigabbhaṃ pavisitvā ‘‘kiṃ te devi, aphāsuka’’nti pucchi. Sā tassa vacanaṃ asuṇantī viya hutvā dve tayo vāre pucchitā ‘‘mahārāja, kasmā kathesi, tuṇhī hohi, sasāmikaitthiyo nāma mādisā na hontī’’ti vatvā ‘‘kena tvaṃ viheṭhitāsi, sīghaṃ me kathehi, sīsamassa chindissāmī’’ti vutte ‘‘kaṃsi tvaṃ, mahārāja, nagare ṭhapetvā gato’’ti vatvā ‘‘padumakumāra’’nti vutte ‘‘so mayhaṃ vasanaṭṭhānaṃ āgantvā ‘tāta, mā evaṃ karohi, ahaṃ tava mātā’ti vuccamānopi ‘ṭhapetvā maṃ añño rājā natthi, ahaṃ taṃ gehe karitvā kilesaratiyā ramissāmī’ti maṃ kesesu [Pg.192] gahetvā aparāparaṃ luñcitvā attano vacanaṃ akarontiṃ maṃ pātetvā koṭṭetvā gato’’ti āha.

She, frightened and terrified, thought: “If he reports this to his father first, my life is forfeit. I myself must speak first.” Without eating her meal, she put on a soiled garment, showed scratches on her body, and gave a sign to her attendants, saying: “When the king asks where the queen is, tell him she is ill.” Then, preparing a sickbed, she lay down. The king, having circumambulated the city and ascended to his residence, did not see her and asked: “Where is the queen?” Hearing she was ill, he entered the royal chamber and asked: “What ails you, queen?” As if not hearing his words, she remained silent. When he had asked two or three times, she said: “Great king, why do you speak? Be silent. Women with husbands are not like me.” When he said: “Who has harmed you? Tell me quickly, I will cut off his head,” she replied: “Whom did you leave in the city when you went away?” When he said: “Prince Paduma,” she said: “He came to my dwelling place and, though I said, ‘My dear, do not do this, I am your mother,’ he said, ‘There is no king other than me. I will make you mine and enjoy sensual pleasures with you.’ Then he seized me by the hair, pulled it out again and again, and when I would not do his bidding, he threw me down, beat me, and left.”

Rājā anupaparikkhitvāva āsīviso viya kuddho purise āṇāpesi ‘‘gacchatha, bhaṇe, padumakumāraṃ bandhitvā ānethā’’ti. Te nagaraṃ avattharantā viya tassa gehaṃ gantvā taṃ bandhitvā paharitvā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā rattakaṇaveramālaṃ gīvāyaṃ paṭimuñcitvā vajjhaṃ katvā ānayiṃsu. So ‘‘deviyā idaṃ kamma’’nti ñatvā ‘‘bho purisā, nāhaṃ rañño dosakārako, nipparādhohamasmī’’ti vilapanto āgacchati. Sakalanagaraṃ saṃkhubbhitvā ‘‘rājā kira mātugāmassa vacanaṃ gahetvā mahāpadumakumāraṃ ghātāpesī’’ti sannipatitvā rājakumārassa pādamūle nipatitvā ‘‘idaṃ te sāmi, ananucchavika’’nti mahāsaddena paridevi. Atha naṃ netvā rañño dassesuṃ. Rājā disvāva cittaṃ niggaṇhituṃ asakkonto ‘‘ayaṃ arājāva rājalīḷaṃ karoti, mama putto hutvā aggamahesiyā aparajjhati, gacchatha naṃ corapapāte pātetvā vināsaṃ pāpethā’’ti āha. Mahāsatto ‘‘na mayhaṃ, tāta, evarūpo aparādho atthi, mātugāmassa vacanaṃ gahetvā mā maṃ nāsehī’’ti pitaraṃ yāci. So tassa kathaṃ na gaṇhi.

The king, without any investigation, became enraged like a venomous snake and ordered his men: “Go, sirs, seize Prince Paduma and bring him here bound.” As if overrunning the city, they went to his house, bound him, struck him, tied his hands tightly behind his back, placed a garland of red oleander flowers around his neck, and, having condemned him to death, brought him forth. Knowing that “this is the queen’s doing,” he lamented as he was brought, crying: “Sirs, I have not wronged the king! I am innocent!” The entire city was in turmoil. The people gathered and, falling at the prince’s feet, wailed with a great cry: “The king, they say, taking the word of a woman, is having the great Prince Paduma executed! This, lord, is unfitting for you!” Then they brought him and showed him to the king. The moment the king saw him, unable to control his mind, he declared: “Though not a king, this one acts with royal airs; though my own son, he offends the chief queen! Go, cast him from the robbers’ precipice and bring him to ruin!” The Great Being pleaded with his father: “Father, I have committed no such offense. Do not destroy me on the word of a woman!” But he did not heed his words.

Tato soḷasasahassā antepurikā ‘‘tāta mahāpadumakumāra, attano ananucchavikaṃ idaṃ laddha’’nti mahāviravaṃ viraviṃsu. Sabbe khattiyamahāsālādayopi amaccaparijanāpi ‘‘deva, kumāro sīlācāraguṇasampanno vaṃsānurakkhito rajjadāyādo, mā naṃ mātugāmassa vacanaṃ gahetvā anupaparikkhitvāva vināsehi, raññā nāma nisammakārinā bhavitabba’’nti vatvā satta gāthā abhāsiṃsu –

Then sixteen thousand palace women cried out with a great cry: “Dear Prince Mahāpaduma, you have met with this unfitting fate!” All the great khattiya householders, ministers, and attendants also said: “Your Majesty, the prince is endowed with the virtues of morality and good conduct, a protector of the lineage, and the heir to the kingdom. Do not, taking the word of a woman and without investigation, destroy him. A king ought to be one who acts with careful consideration.” Having said this, they spoke these seven verses:

106.

106.

‘‘Nādaṭṭhā parato dosaṃ, aṇuṃ thūlāni sabbaso;

Issaro paṇaye daṇḍaṃ, sāmaṃ appaṭivekkhiya.

Not having seen for himself the fault in another, whether subtle or gross, in any way, a ruler should not impose punishment without personal investigation.

107.

107.

‘‘Yo ca appaṭivekkhitvā, daṇḍaṃ kubbati khattiyo;

Sakaṇṭakaṃ so gilati, jaccandhova samakkhikaṃ.

And that ruler who, without investigation, imposes punishment, swallows that which has thorns, like one blind from birth swallowing food with flies.

108.

108.

‘‘Adaṇḍiyaṃ [Pg.193] daṇḍayati, daṇḍiyañca adaṇḍiyaṃ;

Andhova visamaṃ maggaṃ, na jānāti samāsamaṃ.

He punishes one who is not to be punished, and leaves unpunished one who is; like a blind man on an uneven path, he knows not the level from the unlevel.

109.

109.

‘‘Yo ca etāni ṭhānāni, aṇuṃ thūlāni sabbaso;

Sudiṭṭhamanusāseyya, sa ve voharitu marahati.

But he who, having well examined these matters, subtle and gross, in every way, would rule justly, he is truly worthy to administer the law.

110.

110.

‘‘Nekantamudunā sakkā, ekantatikhiṇena vā;

Attaṃ mahante ṭhapetuṃ, tasmā ubhayamācare.

Not by extreme gentleness alone, nor by extreme harshness, can one establish oneself in greatness. Therefore, one should practice both.

111.

111.

‘‘Paribhūto mudu hoti, atitikkho ca veravā;

Etañca ubhayaṃ ñatvā, anumajjhaṃ samācare.

The gentle one is despised, while the overly harsh one creates enemies; having understood both these, one should follow a middle course.

112.

112.

‘‘Bahumpi ratto bhāseyya, duṭṭhopi bahu bhāsati;

Na itthikāraṇā rāja, puttaṃ ghātetumarahasī’’ti.

One who is infatuated may speak much, and a wicked one also speaks much; for a woman’s sake, O king, you should not have your son killed.

Tattha nādaṭṭhāti na adisvā. Paratoti parassa. Sabbasoti sabbāni. Aṇuṃthūlānīti khuddakamahantāni vajjāni. Sāmaṃ appaṭivekkhiyāti parassa vacanaṃ gahetvā attano paccakkhaṃ akatvā pathavissaro rājā daṇḍaṃ na paṇaye na paṭṭhapeyya. Mahāsammatarājakālasmiñhi satato uttari daṇḍo nāma natthi, tāḷanagarahaṇapabbājanato uddhaṃ hatthapādacchedanaghātanaṃ nāma natthi, pacchā kakkhaḷarājūnaṃyeva kāle etaṃ uppannaṃ, taṃ sandhāya te amaccā ‘‘ekanteneva parassa dosaṃ sāmaṃ adisvā kātuṃ na yutta’’nti kathentā evamāhaṃsu.

Herein, `nādaṭṭhā` means 'not having seen.' `Parato` means 'of another.' `Sabbaso` means 'all.' `Aṇuṃthūlāni` means 'small and great faults.' `Sāmaṃ appaṭivekkhiyā` means that a king, a lord of the earth, should not impose or establish punishment by taking another’s word, without making it an object of his own direct perception. For in the time of King Mahāsammata, there was no punishment beyond beating, censure, and banishment; there was no cutting off of hands and feet or execution. It was later, in the time of harsh kings, that this arose. With reference to this, those ministers, saying, “It is not at all proper to act without seeing another’s fault for oneself,” spoke thus.

Yo ca appaṭivekkhitvāti mahārāja, evaṃ appaṭivekkhitvā dosānucchavike daṇḍe paṇetabbe yo rājā agatigamane ṭhito taṃ dosaṃ appaṭivekkhitvā hatthacchedādidaṇḍaṃ karoti, so attano dukkhakāraṇaṃ karonto sakaṇṭakaṃ bhojanaṃ gilati nāma, jaccandho viya ca samakkhikaṃ bhuñjati nāma. Adaṇḍiyanti yo adaṇḍiyaṃ adaṇḍapaṇetabbañca daṇḍetvā daṇḍiyañca daṇḍapaṇetabbaṃ adaṇḍetvā attano rucimeva karoti, so andho viya visamaṃ maggaṃ paṭipanno, na jānāti samāsamaṃ, tato pāsāṇādīsu pakkhalanto andho viya catūsu apāyesu mahādukkhaṃ pāpuṇātīti [Pg.194] attho. Etāni ṭhānānīti etāni daṇḍiyādaṇḍiyakāraṇāni ceva daṇḍiyakāraṇesupi aṇuṃthūlāni ca sabbāni sudiṭṭhaṃ disvā anusāseyya, sa ve voharituṃ rajjamanusāsituṃ arahatīti attho.

‘And who, without investigation’: O great king, thus, without investigation, when a punishment suitable to the offense should be imposed, that king who, persisting in a wrong course, imposes punishments like cutting off hands without examining that fault, he, creating the cause of his own suffering, is said to swallow food with thorns, and is said to eat food with flies like one blind from birth. ‘One who is not to be punished’: he who punishes one who should not be punished and leaves unpunished one who should be punished, acting only according to his own liking, has entered an uneven path like a blind man; he does not know the level from the unlevel. Then, stumbling over stones and so on, like a blind man, he attains great suffering in the four woeful states—this is the meaning. ‘These matters’: these are the reasons for punishing and not punishing, and even within the reasons for punishing, all the subtle and gross aspects. Having seen these well, one should govern. Such a one is truly worthy to judge and to rule the kingdom—this is the meaning.

Attaṃ mahante ṭhapetunti evarūpo anuppanne bhoge uppādetvā uppanne thāvare katvā attānaṃ mahante uḷāre issariye ṭhapetuṃ na sakkotīti attho. Mudūti mudurājā raṭṭhavāsīnaṃ paribhūto hoti avaññāto, so rajjaṃ niccoraṃ kātuṃ na sakkoti. Veravāti atitikkhassa pana sabbepi raṭṭhavāsino verino hontīti so veravā nāma hoti. Anumajjhanti anubhūtaṃ mudutikhiṇabhāvānaṃ majjhaṃ samācare, amudu atikkho hutvā rajjaṃ kāreyyāti attho. Na itthikāraṇāti pāpaṃ lāmakaṃ mātugāmaṃ nissāya vaṃsānurakkhakaṃ chattadāyādaṃ puttaṃ ghātetuṃ nārahasi, mahārājāti.

‘To establish oneself in greatness’: The meaning is that such a person is not able to generate wealth that has not yet arisen, make stable the wealth that has arisen, and establish himself in great and splendid sovereignty. ‘Gentle’: A gentle king is despised and looked down upon by the inhabitants of the country; he cannot make the kingdom free from thieves. ‘Creates enemies’: As for one who is too harsh, all the inhabitants of the country become his enemies; thus he is called one who has enemies. ‘A middle course’: One should follow the middle course between the states of gentleness and harshness. The meaning is that one should rule being neither too gentle nor too harsh. ‘Not for a woman’s sake’: Relying on a wicked, base woman, you should not kill a son who is a protector of the lineage and heir to the royal umbrella, O great king.

Evaṃ nānākāraṇehi kathentāpi amaccā attano kathaṃ gāhāpetuṃ nāsakkhiṃsu. Bodhisattopi yācanto attano kathaṃ gāhāpetuṃ nāsakkhi. Andhabālo pana rājā ‘‘gacchatha naṃ corapapāte khipathā’’ti āṇāpento aṭṭhamaṃ gāthamāha –

Thus, though speaking with various reasons, the ministers could not make him accept their words. The Bodhisatta, though pleading, could not make him accept his words. But the blind and foolish king, ordering, “Go, throw him from the robbers' precipice,” spoke the eighth verse:

113.

113.

‘‘Sabbova loko ekato, itthī ca ayamekikā;

Tenāhaṃ paṭipajjissaṃ, gacchatha pakkhipatheva ta’’nti.

“The whole world is on one side, and this woman is alone; therefore, I will comply. Go, just cast him down.”

Tattha tenāhanti yena kāraṇena sabbo loko ekato kumārasseva pakkho hutvā ṭhito, ayañca itthī ekikāva, tena kāraṇena ahaṃ imissā vacanaṃ paṭipajjissaṃ, gacchatha taṃ pabbataṃ āropetvā papāte khipathevāti.

Therein, tenāhaṃ paṭipajjissaṃ means: for the reason that the whole world stood united on the prince’s side, and this woman was all alone, for that reason I will comply with her words. Go, take him up the mountain and throw him into the precipice.

Evaṃ vutte soḷasasahassāsu rājaitthīsu ekāpi sakabhāvena saṇṭhātuṃ nāsakkhi, sakalanagaravāsino bāhā paggayha kanditvā kese vikirayamānā vilapiṃsu. Rājā ‘‘ime imassa papāte khipanaṃ paṭibāheyyu’’nti saparivāro gantvā mahājanassa paridevantasseva naṃ uddhaṃpādaṃ avaṃsiraṃ katvā gāhāpetvā papāte khipāpesi. Athassa mettānubhāvena pabbate adhivatthā devatā ‘‘mā bhāyi mahāpadumā’’ti taṃ samassāsetvā [Pg.195] ubhohi hatthehi gahetvā hadaye ṭhapetvā dibbasamphassaṃ pharāpetvā otaritvā pabbatapāde patiṭṭhitanāgarājassa phaṇagabbhe ṭhapesi. Nāgarājā bodhisattaṃ nāgabhavanaṃ netvā attano yasaṃ majjhe bhinditvā adāsi. So tattha ekasaṃvaccharaṃ vasitvā ‘‘manussapathaṃ gamissāmī’’ti vatvā ‘‘kataraṃ ṭhāna’’nti vutte ‘‘himavantaṃ gantvā pabbajissāmī’’ti āha. Nāgarājā ‘‘sādhū’’ti taṃ gahetvā manussapathe patiṭṭhāpetvā pabbajitaparikkhāre datvā sakaṭṭhānameva gato. Sopi himavantaṃ pavisitvā isipabbajjaṃ pabbajitvā jhānābhiññaṃ nibbattetvā vanamūlaphalāhāro tattha paṭivasati.

When this was said, not one of the sixteen thousand royal women could maintain her composure. The city-dwellers stretched out their arms, wept, and wailed, scattering their hair. The king, thinking, “Lest these prevent his being thrown into the precipice,” went with his retinue and, while the crowd lamented, had him seized, turned upside down with his feet in the air, and thrown into the precipice. Then, by the power of his loving-kindness, a deity dwelling on the mountain comforted him, saying, “Fear not, Mahāpaduma,” and taking him with both hands, placed him on her heart, suffused him with divine touch, descended, and set him down in the hollow of the hood of the Nāga king established at the foot of the mountain. The Nāga king took the Bodhisatta to the Nāga realm and, dividing his own glory in half, gave it to him. He lived there for one year and then said, “I will go to the human world.” When asked, “To which place?” he replied, “I will go to the Himalayas and become a renunciate.” The Nāga king said, “Good,” took him, set him on the human path, gave him the requisites for a renunciate, and returned to his own abode. He too entered the Himalayas, became a renunciate in the manner of an ascetic, developed meditative attainments and higher knowledge, and lived there, subsisting on the roots and fruits of the forest.

Atheko bārāṇasivāsī vanacarako taṃ ṭhānaṃ patto mahāsattaṃ sañjānitvā ‘‘nanu tvaṃ deva, mahāpadumakumāro’’ti vatvā ‘‘āma, sammā’’ti vutte taṃ vanditvā katipāhaṃ tattha vasitvā bārāṇasiṃ gantvā rañño ārocesi ‘‘deva, putto te himavantapadese isipabbajjaṃ pabbajitvā paṇṇasālāyaṃ vasati, ahaṃ tassa santike vasitvā āgato’’ti. ‘‘Paccakkhato te diṭṭho’’ti? ‘‘Āma devā’’ti. Rājā mahābalakāyaparivuto tattha gantvā vanapariyante khandhāvāraṃ bandhitvā amaccagaṇaparivuto paṇṇasālaṃ gantvā kañcanarūpasadisaṃ paṇṇasāladvāre nisinnaṃ mahāsattaṃ disvā vanditvā ekamantaṃ nisīdi. Amaccāpi vanditvā paṭisanthāraṃ katvā nisīdiṃsu. Bodhisattopi rājānaṃ paṭipucchitvā paṭisanthāramakāsi. Atha naṃ rājā ‘‘tāta, mayā tvaṃ gambhīre papāte khipāpito, kathaṃ sajīvitosī’’ti pucchanto navamaṃ gāthamāha –

Then a forest-dweller from Bārāṇasī arrived at that place, recognized the Great Being, and said, “Are you not, sire, Prince Mahāpaduma?” When he replied, “Yes, friend,” he paid homage to him, stayed there for a few days, then went to Bārāṇasī and informed the king: “Sire, your son has renounced the world as an ascetic in the Himalayan region and dwells in a leaf-hut. I stayed near him and have returned.” “Did you see him with your own eyes?” “Yes, sire.” The king, surrounded by a great army, went there, set up camp at the edge of the forest, and with his retinue of ministers approached the leaf-hut. Seeing the Great Being seated at the door of the leaf-hut, like a golden statue, he paid homage and sat to one side. The ministers also paid homage, offered greetings, and sat down. The Bodhisatta also inquired after the king and offered greetings in return. Then the king asked him, “Dear son, I had you thrown into a deep precipice. How did you survive?” and spoke the ninth verse:

114.

114.

‘‘Anekatāle narake, gambhīre ca suduttare;

Pātito giriduggasmiṃ, kena tvaṃ tattha nāmarī’’ti.

“Into a hell many palms deep, profound and very hard to cross; cast into a mountain abyss, by what means did you not die there?”

Tattha anekatāleti anekatālappamāṇe. Nāmarīti na amari.

Therein, anekatāle means of the measure of many palm trees. Nāmarīti means na amari, he did not die.

Tatoparaṃ –

Thereafter:

115.

115.

‘‘Nāgo jātaphaṇo tattha, thāmavā girisānujo;

Paccaggahi maṃ bhogehi, tenāhaṃ tattha nāmariṃ.

“A Nāga with hood displayed, mighty, born of the mountain slope, received me with his coils; therefore I did not die there.”

116.

116.

‘‘Ehi [Pg.196] taṃ paṭinessāmi, rājaputta sakaṃ gharaṃ;

Rajjaṃ kārehi bhaddante, kiṃ araññe karissasi.

“Come, prince, I will lead you back to your own home. Rule the kingdom, blessed one; what will you do in the forest?”

117.

117.

‘‘Yathā gilitvā baḷisaṃ, uddhareyya salohitaṃ;

Uddharitvā sukhī assa, evaṃ passāmi attanaṃ.

“Just as one who has swallowed a fishhook would draw it out, all bloody; having drawn it out, one would be happy; so do I see myself.”

118.

118.

‘‘Kiṃ nu tvaṃ baḷisaṃ brūsi, kiṃ tvaṃ brūsi salohitaṃ;

Kiṃ nu tvaṃ ubbhataṃ brūsi, taṃ me akkhāhi pucchito.

“What do you call the fishhook? What do you call the bloody thing? What do you call the drawn-out thing? Tell me this, as I ask.”

119.

119.

‘‘Kāmāhaṃ baḷisaṃ brūmi, hatthiassaṃ salohitaṃ;

Cattāhaṃ ubbhataṃ brūmi, evaṃ jānāhi khattiyā’’ti. –

“Sensual pleasures I call the fishhook; elephants and horses, the bloody thing. Relinquishment I call the drawn-out thing; know this, O warrior.”

Imāsu pañcasu ekantarikā tisso gāthā bodhisattassa, dve rañño.

Among these five alternating verses, three are the Bodhisatta’s and two are the king’s.

Tattha paccaggahi manti pabbatapatanakāle devatāya pariggahetvā dibbasamphassena samassāsetvā upanītaṃ maṃ paṭiggaṇhi, gahetvā ca pana nāgabhavanaṃ ānetvā mahantaṃ yasaṃ datvā ‘‘manussapathaṃ maṃ nehī’’ti vutto maṃ manussapathaṃ ānesi. Ahaṃ idhāgantvā pabbajito, iti tena devatāya ca nāgarājassa ca ānubhāvena ahaṃ tattha nāmarinti sabbaṃ ārocesi.

Therein, paccaggahi maṃ means: at the time of falling from the mountain, having been taken hold of by a deity, comforted with a divine touch, and brought near, the Nāga king received me. And having taken me to the Nāga realm and given me great glory, when I said, “Take me to the human world,” he brought me to the human path. Having come here, I became a renunciate. Thus, by the power of that deity and the Nāga king, I did not die there—he recounted everything.

Ehīti rājā tassa vacanaṃ sutvā somanassappatto hutvā ‘‘tāta, ahaṃ bālabhāvena itthiyā vacanaṃ gahetvā evaṃ sīlācārasampanne tayi aparajjhiṃ, khamāhi me dosa’’nti pādesu nipatitvā ‘‘uṭṭhehi, mahārāja, khamāma te dosaṃ, ito paraṃ puna mā evaṃ anisammakārī bhaveyyāsī’’ti vutte ‘‘tāta, tvaṃ attano kulasantakaṃ setacchattaṃ ussāpetvā rajjaṃ anusāsanto mayhaṃ khamasi nāmā’’ti evamāha.

Hearing his words, the king was filled with joy and said, “Son, in my foolishness, having taken a woman’s words, I wronged you, who are so accomplished in virtue and good conduct. Forgive me my fault.” Falling at his feet, when the Bodhisatta said, “Rise, great king, I forgive you your fault. From now on, do not be so unreflecting in your actions,” the king said, “Son, will you truly forgive me by raising aloft the white umbrella, the possession of your lineage, and ruling the kingdom?” Thus he spoke.

Uddharitvāti hadayavakkādīni asampattameva taṃ uddharitvā sukhī assa. Evaṃ passāmi attananti attānaṃ mahārāja, evaṃ ahampi puna sotthibhāvappattaṃ gilitabaḷisaṃ purisamiva attānaṃ passāmīti. ‘‘Kiṃ nu tva’’nti idaṃ rājā tamatthaṃ vitthārato sotuṃ pucchati. Kāmāhanti pañca kāmaguṇe ahaṃ. Hatthiassaṃ salohitanti evaṃ hatthiassarathavāhanaṃ sattaratanādivibhavaṃ ‘‘salohita’’nti brūmi. Cattāhanti cattaṃ ahaṃ, yadā taṃ sabbampi cattaṃ hoti pariccattaṃ, taṃ dānāhaṃ ‘‘ubbhata’’nti brūmi.

Uddharitvā means that even if it has not reached the heart, kidneys, and so on, having drawn it out, one would be happy. Evaṃ passāmi attanaṃ means: O great king, I see myself thus; I see myself as having again attained a state of well-being, like a man who has swallowed a fishhook. Kiṃ nu tvaṃ—this the king asks to hear the matter in detail. Kāmāhaṃ refers to the five strands of sensual pleasure. Hatthiassaṃ salohitaṃ means: thus I call elephants, horses, chariots, vehicles, the seven treasures, and other wealth ‘the bloody thing’. Cattāhaṃ means ‘I who have relinquished’; when all that is given up, relinquished, then I call that ‘drawn out’.

‘‘Iti [Pg.197] kho, mahārāja, mayhaṃ rajjena kiccaṃ natthi, tvaṃ pana dasa rājadhamme akopetvā agatigamanaṃ pahāya dhammena rajjaṃ kārehī’’ti mahāsatto pitu ovādaṃ adāsi. So rājā roditvā paridevitvā nagaraṃ gacchanto antarāmagge amacce pucchi. ‘‘Ahaṃ kaṃ nissāya evarūpena ācāraguṇasampannena puttena viyogaṃ patto’’ti? ‘‘Aggamahesiṃ, devā’’ti. Rājā taṃ uddhaṃpādaṃ gāhāpetvā corapapāte khipāpetvā nagaraṃ pavisitvā dhammena rajjaṃ kāresi.

“Therefore, great king, I have no need for the kingdom. But you, without violating the ten royal virtues, abandoning partiality, should rule the kingdom righteously,” the Great Being gave this advice to his father. The king, weeping and lamenting, as he went to the city, asked his ministers along the way, “On whose account have I been separated from a son possessed of such conduct and virtue?” “The chief queen, sire,” they replied. The king then had her seized by the feet and thrown into the robbers’ precipice. Having entered the city, he ruled righteously.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, bhikkhave, pubbepesā maṃ akkositvā mahāvināsaṃ pattā’’ti vatvā –

Having delivered this discourse, the Teacher said, “Thus, monks, in the past also, having reviled me, she met with great ruin,” and then spoke:

120.

120.

‘‘Ciñcamāṇavikā mātā, devadatto ca me pitā;

Ānando paṇḍito nāgo, sāriputto ca devatā;

Rājaputto ahaṃ āsiṃ, evaṃ dhāretha jātaka’’nti. –

“Ciñcamāṇavikā was the mother, Devadatta was my father; Ānanda the wise nāga, Sāriputta the deity; I was the royal son—remember this birth-story thus.”

Osānagāthāya jātakaṃ samodhānesi.

With the concluding verse, he identified the Jātaka.

Mahāpadumajātakavaṇṇanā navamā.

The Commentary on the Mahāpaduma Jātaka, the ninth.

[473] 10. Mittāmittajātakavaṇṇanā

[473] 10. Commentary on the Mittāmitta Jātaka

Kāni kammānīti idaṃ satthā jetavane viharanto kosalarañño atthacarakaṃ amaccaṃ ārabbha kathesi. So kira rañño bahūpakāro ahosi. Athassa rājā atirekasammānaṃ kāresi. Avasesā naṃ asahamānā ‘‘deva, asuko nāma amacco tumhākaṃ anatthakārako’’ti paribhindiṃsu. Rājā taṃ pariggaṇhanto kiñci dosaṃ adisvā ‘‘ahaṃ imassa kiñci dosaṃ na passāmi, kathaṃ nu kho sakkā mayā imassa mittabhāvaṃ vā amittabhāvaṃ vā jānitu’’nti cintetvā ‘‘imaṃ pañhaṃ ṭhapetvā tathāgataṃ añño jānituṃ na sakkhissati, gantvā pucchissāmī’’ti bhuttapātarāso satthāraṃ upasaṅkamitvā ‘‘bhante, kathaṃ nu kho sakkā purisena attano mittabhāvaṃ vā amittabhāvaṃ vā jānitu’’nti pucchi. Atha naṃ satthā ‘‘pubbepi mahārāja, paṇḍitā imaṃ pañhaṃ cintetvā paṇḍite pucchitvā tehi kathitavasena [Pg.198] ñatvā amitte vajjetvā mitte seviṃsū’’ti vatvā tena yācito atītaṃ āhari.

Regarding ‘What actions…’, the Teacher, while dwelling at Jetavana, spoke this concerning a minister of the Kosala king who served his interests. This minister had greatly benefited the king, who in return showed him excessive honor. Unable to bear this, the other ministers slandered him, saying, “Sire, so-and-so minister works against your welfare.” The king, investigating him and finding no fault, pondered, “I see no fault in him—how can I discern whether he is a friend or foe?” Resolving, “No one but the Tathāgata can answer this question,” he went to the Teacher after his morning meal and asked, “Venerable sir, how can a person know whether someone is their friend or foe?” The Teacher replied, “Great king, even in the past, the wise pondered this question, consulted the wise, and by what they said avoided foes and cultivated friends.” At his request, he then recounted a past tale.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto tassa atthadhammānusāsako amacco ahosi. Tadā bārāṇasirañño ekaṃ atthacarakaṃ amaccaṃ sesā paribhindiṃsu. Rājā tassa dosaṃ apassanto ‘‘kathaṃ nu kho sakkā mittaṃ vā amittaṃ vā ñātu’’nti mahāsattaṃ pucchanto paṭhamaṃ gāthamāha –

In the past, when Brahmadatta was reigning in Benares, the Bodhisatta was his advisor, instructing him in worldly and spiritual matters. At that time, the other ministers slandered a minister who acted for the king’s welfare. The king, seeing no fault in him, and wondering, “How indeed can one know a friend from a foe?” questioned the Great Being, speaking the first verse:

121.

121.

‘‘Kāni kammāni kubbānaṃ, kathaṃ viññū parakkame;

Amittaṃ jāneyya medhāvī, disvā sutvā ca paṇḍito’’ti.

“By what actions being performed may a wise and intelligent person, having seen and heard, recognize an enemy? And how should a discerning person strive to know this?”

Tassattho – kāni kammāni karontaṃ medhāvī paṇḍito puriso cakkhunā disvā vā sotena sutvā vā ‘‘ayaṃ mayhaṃ amitto’’ti jāneyya, tassa jānanatthāya kathaṃ viññū parakkameyyāti.

The meaning of this is: Observing a person performing what actions should a wise and intelligent person, by seeing with the eye or hearing with the ear, recognize them as, ‘This is my enemy’? And for the purpose of knowing that, how should a discerning person strive?

Athassa amittalakkhaṇaṃ kathento āha –

Then, describing the characteristics of an enemy, he said:

122.

122.

‘‘Na naṃ umhayate disvā, na ca naṃ paṭinandati;

Cakkhūni cassa na dadāti, paṭilomañca vattati.

“Seeing him, one does not smile, nor does one welcome him; one does not give him eye contact, and behaves contrary to him.

123.

123.

‘‘Amitte tassa bhajati, mitte tassa na sevati;

Vaṇṇakāme nivāreti, akkosante pasaṃsati.

“He associates with that one’s enemies, and does not associate with that one’s friends; he restrains those who would praise him, and praises those who revile him.

124.

124.

‘‘Guyhañca tassa nakkhāti, tassa guyhaṃ na gūhati;

Kammaṃ tassa na vaṇṇeti, paññassa nappasaṃsati.

“He does not reveal his own secrets to him, and he does not conceal the other’s secrets; he does not praise his actions, nor does he praise his wisdom.

125.

125.

‘‘Abhave nandati tassa, bhave tassa na nandati;

Accheraṃ bhojanaṃ laddhā, tassa nuppajjate sati;

Tato naṃ nānukampati, aho sopi labheyyito.

“He rejoices in his decline, and does not rejoice in his prosperity; when he receives excellent food, the thought does not arise in him, nor does he feel compassion, thinking: ‘Oh, may he also obtain this!’

126.

126.

‘‘Iccete soḷasākārā, amittasmiṃ patiṭṭhitā;

Yehi amittaṃ jāneyya, disvā sutvā ca paṇḍito’’ti.

“These sixteen characteristics are established in an enemy; by these, a wise person should recognize an enemy, having seen and heard.”

Mahāsatto [Pg.199] imā pañca gāthā vatvāna puna –

Having spoken these five verses, the Great Being then further said:

127.

127.

‘‘Kāni kammāni kubbānaṃ, kathaṃ viññū parakkame;

Mittaṃ jāneyya medhāvī, disvā sutvā ca paṇḍito’’ti. –

“By what actions being performed may a wise and intelligent person, having seen and heard, recognize a friend? And how should a discerning person strive to know this?”

Imāya gāthāya mittalakkhaṇaṃ puṭṭho sesagāthā abhāsi –

Asked by this verse about the characteristics of a friend, he spoke the remaining verses:

128.

128.

‘‘Pavutthaṃ tassa sarati, āgataṃ abhinandati;

Tato kelāyito hoti, vācāya paṭinandati.

“He remembers him when he is away, and rejoices at his arrival; thus, he becomes affectionate, and welcomes him with words.

129.

129.

‘‘Mitte tasseva bhajati, amitte tassa na sevati;

Akkosante nivāreti, vaṇṇakāme pasaṃsati.

“He associates with that one’s friends and does not associate with that one’s enemies; he restrains those who revile him and praises those who would praise him.

130.

130.

‘‘Guyhañca tassa akkhāti, tassa guyhañca gūhati;

Kammañca tassa vaṇṇeti, paññaṃ tassa pasaṃsati.

“He reveals his own secrets to him, and he conceals the other’s secrets; he commends his deeds, and praises his wisdom.

131.

131.

‘‘Bhave ca nandati tassa, abhave tassa na nandati;

Accheraṃ bhojanaṃ laddhā, tassa uppajjate sati;

Tato naṃ anukampati, aho sopi labheyyito.

“He rejoices in his prosperity, and does not rejoice in his decline; having obtained excellent food, the thought arises in him and he feels compassion, thinking: ‘Oh, may he also obtain this!’

132.

132.

‘‘Iccete soḷasākārā, mittasmiṃ suppatiṭṭhitā;

Yehi mittañca jāneyya, disvā sutvā ca paṇḍito’’ti.

“These sixteen characteristics are well-established in a friend; by these, a wise person should recognize a friend, having seen and heard.”

Tattha na naṃ umhayate disvāti taṃ mittaṃ mittapatirūpako disvā sitaṃ na karoti, pahaṭṭhākāraṃ na dasseti. Na ca naṃ paṭinandatīti tassa kathaṃ paggaṇhanto na paṭinandati na tussati. Cakkhūni cassa na dadātīti olokentaṃ na oloketi. Paṭilomañcāti tassa kathaṃ paṭippharati paṭisattu hoti. Vaṇṇakāmeti tassa vaṇṇaṃ bhaṇante. Nakkhātīti attano guyhaṃ tassa na ācikkhati. Kammaṃ tassāti tena katakammaṃ na vaṇṇayati. Paññassāti assa paññaṃ nappasaṃsati, ñāṇasampadaṃ na pasaṃsati. Abhaveti avaḍḍhiyaṃ. Tassa nuppajjate satīti tassa mittapatirūpakassa ‘‘mama mittassapi ito dassāmī’’ti sati na uppajjati. Nānukampatīti muducittena na cinteti. Labheyyitoti labheyya ito. Ākārāti kāraṇāni. Pavutthanti videsagataṃ[Pg.200]. Kelāyitoti kelāyati mamāyati pattheti piheti icchatīti attho. Vācāyāti madhuravacanena taṃ samudācaranto paṭinandati tussati. Sesaṃ vuttapaṭipakkhanayena veditabbaṃ. Rājā mahāsattassa kathāya attamano hutvā tassa mahantaṃ yasaṃ adāsi.

Therein, regarding ‘Seeing him, one does not smile’: seeing that person, a friend in name only does not smile, nor show a delighted expression. Regarding ‘nor does one welcome him’: taking up his speech, he does not welcome it nor is he pleased. Regarding ‘one does not give him eye contact’: when looked at, he does not look back. Regarding ‘and behaves contrary’: he contradicts his words and becomes his adversary. Regarding ‘those who would praise him’: those who speak of his praise. Regarding ‘does not reveal’: he does not tell his own secrets to him. Regarding ‘his actions’: he does not praise the deeds done by him. Regarding ‘his wisdom’: he does not praise his wisdom, he does not praise his attainment of knowledge. Regarding ‘in decline’: in non-growth. Regarding ‘the thought does not arise in him’: for that friend in name only, the thought, “I should give some of this to my friend,” does not arise. Regarding ‘he feels no compassion’: he does not think of him with a gentle heart. Regarding ‘may he obtain’: he may obtain from this. Regarding ‘characteristics’: reasons. Regarding ‘away’: gone to a foreign country. Regarding ‘he becomes affectionate’: the meaning is he is affectionate, feels possessive, longs for, desires, and wishes for him. Regarding ‘with words’: by addressing him with sweet words, he welcomes and is pleased with him. The rest should be understood in the opposite way to what has been said. The king, delighted by the words of the Great Being, bestowed great honor upon him.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, mahārāja, pubbepesa pañho samuṭṭhahi, paṇḍitāva naṃ kathayiṃsu, imehi dvattiṃsāya ākārehi mittāmitto jānitabbo’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā rājā ānando ahosi, paṇḍitāmacco pana ahameva ahosi’’nti.

The Teacher, having delivered this discourse, said, “Thus, O great king, this question arose in the past, and the wise spoke on it. By these thirty-two characteristics, a friend and a foe are to be known.” Having spoken thus, he identified the birth story: “At that time, the king was Ānanda, and the wise minister was I myself.”

Mittāmittajātakavaṇṇanā dasamā.

The Commentary on the Mittāmitta Jātaka, the tenth.

Jātakuddānaṃ –

The Summary of the Jātakas:

Kuṇālaṃ bhaddasālañca, samuddavāṇija paṇḍitaṃ;

Janasandhaṃ mahākaṇhaṃ, kosiyaṃ sirimantakaṃ.

Kuṇāla, Bhaddasāla, the wise Samuddavāṇija, Janasandha, Mahākaṇha, Kosiya, Sirimantaka,

Padumaṃ mittāmittañca, iccete dasa jātake;

Saṅgāyiṃsu mahātherā, dvādasamhi nipātake.

Paduma and Mittāmitta—these ten Jātakas the Great Elders recited in the twelfth section.

Dvādasakanipātavaṇṇanā niṭṭhitā.

The Commentary on the Twelfth Nipāta is concluded.

13. Terasakanipāto

13. The Nipāta of Thirteen

[474] 1. Ambajātakavaṇṇanā

1. Commentary on the Amba Jātaka

Ahāsi [Pg.201] me ambaphalāni pubbeti idaṃ satthā jetavane viharanto devadattaṃ ārabbha kathesi. Devadatto hi ‘‘ahaṃ buddho bhavissāmi, mayhaṃ samaṇo gotamo neva ācariyo na upajjhāyo’’ti ācariyaṃ paccakkhāya jhānaparihīno saṅghaṃ bhinditvā anupubbena sāvatthiṃ āgacchanto bahijetavane pathaviyā vivare dinne avīciṃ pāvisi. Tadā bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, devadatto ācariyaṃ paccakkhāya mahāvināsaṃ patto, avīcimahāniraye nibbatto’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi devadatto ācariyaṃ paccakkhāya mahāvināsaṃ pattoyevā’’ti vatvā atītaṃ āhari.

“He took my mango fruits in the past.” This the Teacher spoke while dwelling in Jetavana, concerning Devadatta. For Devadatta, having declared, “I will become a Buddha; the ascetic Gotama is neither my teacher nor my preceptor,” renounced his teacher, fell away from his meditative attainments, split the Saṅgha, and, gradually coming to Sāvatthī, entered Avīci when a fissure opened in the earth outside Jetavana. Then the monks raised a discussion in the hall of Dhamma: “Friends, Devadatta, having renounced his teacher, has met with great ruin; he has been reborn in the great Avīci hell.” The Teacher arrived and asked, “For what discussion are you now gathered, monks?” When they replied, “For this one,” he said, “Not only now, monks, but in the past too, Devadatta renounced his teacher and met with great ruin,” and he related a story of the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente tassa purohitakulaṃ ahivātarogena vinassi. Ekova putto bhittiṃ bhinditvā palāto. So takkasilaṃ gantvā disāpāmokkhassācariyassa santike tayo vede ca avasesasippāni ca uggahetvā ācariyaṃ vanditvā nikkhanto ‘‘desacārittaṃ jānissāmī’’ti caranto ekaṃ paccantanagaraṃ pāpuṇi. Taṃ nissāya mahācaṇḍālagāmako ahosi. Tadā bodhisatto tasmiṃ gāme paṭivasati, paṇḍito byatto akāle phalaṃ gaṇhāpanamantaṃ jānāti. So pātova vuṭṭhāya kājaṃ ādāya tato gāmā nikkhimitvā araññe ekaṃ ambarukkhaṃ upasaṅkamitvā sattapadamatthake ṭhito taṃ mantaṃ parivattetvā ambarukkhaṃ ekena udakapasatena paharati. Rukkhato taṅkhaṇaññeva purāṇapaṇṇāni patanti, navāni uṭṭhahanti, pupphāni pupphitvā patanti, ambaphalāni uṭṭhāya muhutteneva paccitvā madhurāni ojavantāni dibbarasasadisāni hutvā rukkhato patanti. Mahāsatto tāni uccinitvā yāvadatthaṃ khāditvā kājaṃ pūrāpetvā gehaṃ gantvā tāni vikkiṇitvā puttadāraṃ posesi.

In the past, when Brahmadatta was ruling in Benares, his royal chaplain's family was destroyed by a plague. Only one son broke through the wall and fled. He went to Takkasilā and, under the world-renowned teacher, mastered the three Vedas and the remaining arts. Having paid his respects to his teacher, he departed, thinking, 'I will learn the customs of the land.' While wandering, he reached a border town. Near it was a large village of outcastes. At that time, the Bodhisatta was living in that village; he was wise, skilled, and knew the mantra for producing fruit out of season. Rising early in the morning, he took a basket, left the village, and approached a mango tree in the forest. Standing at a distance of seven paces, he recited the mantra and struck the mango tree with a handful of water. Instantly, the old leaves fell from the tree, new ones sprouted, flowers bloomed and fell, and mango fruits arose, ripened in a moment, and fell from the tree, being sweet, nourishing, and like divine nectar. The Great Being gathered them, ate his fill, filled his basket, returned home, sold them, and supported his wife and children.

So [Pg.202] brāhmaṇakumāro mahāsattaṃ akāle ambapakkāni āharitvā vikkiṇantaṃ disvā ‘‘nissaṃsayena tehi mantabalena uppannehi bhavitabbaṃ, imaṃ purisaṃ nissāya idaṃ anagghamantaṃ labhissāmī’’ti cintetvā mahāsattassa ambāni āharaṇaniyāmaṃ pariggaṇhanto tathato ñatvā tasmiṃ araññato anāgateyeva tassa gehaṃ gantvā ajānanto viya hutvā tassa bhariyaṃ ‘‘kuhiṃ ayyo, ācariyo’’ti pucchitvā ‘‘araññaṃ gato’’ti vutte taṃ āgataṃ āgamayamānova ṭhatvā āgacchantaṃ disvā hatthato pacchiṃ gahetvā āharitvā gehe ṭhapesi. Mahāsatto taṃ oloketvā bhariyaṃ āha – ‘‘bhadde, ayaṃ māṇavo mantatthāya āgato, tassa hatthe manto nassati, asappuriso eso’’ti. Māṇavopi ‘‘ahaṃ imaṃ mantaṃ ācariyassa upakārako hutvā labhissāmī’’ti cintetvā tato paṭṭhāya tassa gehe sabbakiccāni karoti. Dārūni āharati, vīhiṃ koṭṭeti, bhattaṃ pacati, dantakaṭṭhamukhadhovanādīni deti, pādaṃ dhovati.

That young brahmin, seeing the Great Being bringing and selling ripe mangoes out of season, thought, 'Without a doubt, these must have been produced by the power of a mantra. By attending upon this man, I shall obtain this priceless mantra.' Having carefully observed and learned the Great Being's routine for fetching the mangoes, he went to his house before he had returned from the forest and, pretending not to know, asked his wife, 'Where is the noble one, the teacher?' When she replied, 'He has gone to the forest,' he stood waiting for him to return. Seeing him coming, he took the basket from his hand, brought it, and placed it in the house. The Great Being, observing him, said to his wife, 'My dear, this young man has come for the sake of the mantra. The mantra will be lost in his hands; he is an unworthy person.' The young man, for his part, thought, 'I will obtain this mantra by being of service to the teacher.' From then on, he performed all the duties in his house: he fetched firewood, pounded rice, cooked meals, provided tooth-sticks and water for washing the face, and washed his feet.

Ekadivasaṃ mahāsattena ‘‘tāta māṇava, mañcapādānaṃ me upadhānaṃ dehī’’ti vutte aññaṃ apassitvā sabbarattiṃ ūrumhi ṭhapetvā nisīdi. Aparabhāge mahāsattassa bhariyā puttaṃ vijāyi. Tassā pasūtikāle parikammaṃ sabbamakāsi. Sā ekadivasaṃ mahāsattaṃ āha ‘‘sāmi, ayaṃ māṇavo jātisampanno hutvā mantatthāya amhākaṃ veyyāvaccaṃ karoti, etassa hatthe manto tiṭṭhatu vā mā vā, detha tassa manta’’nti. So ‘‘sādhū’’ti sampaṭicchitvā tassa mantaṃ datvā evamāha – ‘‘tāta, anagghoyaṃ manto, tava imaṃ nissāya mahālābhasakkāro bhavissati, raññā vā rājamahāmattena vā ‘ko te ācariyo’ti puṭṭhakāle mā maṃ nigūhittho, sace hi ‘caṇḍālassa me santikā manto gahito’ti lajjanto ‘brāhmaṇamahāsālo me ācariyo’ti kathessasi, imassa mantassa phalaṃ na labhissasī’’ti. So ‘‘kiṃ kāraṇā taṃ nigūhissāmi, kenaci puṭṭhakāle tumheyeva kathessāmī’’ti vatvā taṃ vanditvā caṇḍālagāmato nikkhamitvā mantaṃ vīmaṃsitvā anupubbena bārāṇasiṃ patvā ambāni vikkiṇitvā bahuṃ dhanaṃ labhi.

One day, when the Great Being said, 'My dear young man, give me a support for the leg of the bed,' he, seeing no other, sat all night with the bed-leg placed upon his thigh. Later, the Great Being's wife gave birth to a son. He performed all the necessary services for her during her confinement. One day, she said to the Great Being, 'My lord, this young man, though of high birth, performs services for us for the sake of the mantra. Whether the mantra remains with him or not, give him the mantra.' He agreed, saying, 'Very well,' and after giving him the mantra, he said this: 'My dear, this mantra is priceless. By means of it, you will gain great wealth and honor. When asked by the king or a royal minister, "Who is your teacher?" do not conceal me. If, being ashamed to say, "I received the mantra from an outcaste," you should say, "A great and wealthy brahmin is my teacher," you will not receive the fruit of this mantra.' He replied, 'For what reason would I conceal you? If asked by anyone, I will speak only of you.' Then, having paid his respects, he departed from the outcaste village, mastered the mantra, and in due course reached Benares. There, he sold mangoes and gained much wealth.

Athekadivasaṃ uyyānapālo tassa hatthato ambaṃ kiṇitvā rañño adāsi. Rājā taṃ paribhuñjitvā ‘‘kuto samma, tayā evarūpaṃ ambaṃ [Pg.203] laddha’’nti pucchi. Deva, eko māṇavo akālaambaphalāni ānetvā vikkiṇāti, tato me gahitanti. Tena hi ‘‘ito paṭṭhāya idheva ambāni āharatū’’ti naṃ vadehīti. So tathā akāsi. Māṇavopi tato paṭṭhāya ambāni rājakulaṃ harati. Atha raññā ‘‘upaṭṭhaha ma’’nti vutte rājānaṃ upaṭṭhahanto bahuṃ dhanaṃ labhitvā anukkamena vissāsiko jāto. Atha naṃ ekadivasaṃ rājā pucchi ‘‘māṇava, kuto akāle evaṃ vaṇṇagandharasasampannāni ambāni labhasi, kiṃ te nāgo vā supaṇṇo vā devo vā koci deti, udāhu mantabalaṃ eta’’nti? ‘‘Na me mahārāja, koci deti, anaggho pana me manto atthi, tasseva bala’’nti. ‘‘Tena hi mayampi te ekadivasaṃ mantabalaṃ daṭṭhukāmā’’ti. ‘‘Sādhu, deva, dassessāmī’’ti. Rājā punadivase tena saddhiṃ uyyānaṃ gantvā ‘‘dassehī’’ti āha. So ‘‘sādhū’’ti ambarukkhaṃ upagantvā sattapadamatthake ṭhito mantaṃ parivattetvā rukkhaṃ udakena pahari. Taṅkhaṇaññeva ambarukkho heṭṭhā vuttaniyāmeneva phalaṃ gahetvā mahāmegho viya ambavassaṃ vassi. Mahājano sādhukāraṃ adāsi, celukkhepā pavattiṃsu.

One day, the park keeper bought a mango from him and gave it to the king. The king, after eating it, asked, 'Friend, where did you get such a mango?' 'Your Majesty, a young man brings unseasonal mangoes and sells them; I got it from him.' 'Then tell him to bring the mangoes here from now on.' He did so. From then on, the young man brought mangoes to the royal palace. Then, when the king said, 'Attend upon me,' he served the king, gained much wealth, and gradually became trusted. One day, the king asked him, 'Young man, how do you obtain such mangoes out of season, so rich in color, fragrance, and taste? Does a nāga, a supaṇṇa, a deva, or someone give them to you, or is it the power of a mantra?' 'Great king, no one gives them to me, but I possess a priceless mantra; it is by its power.' 'Then we too wish to see the power of your mantra one day.' 'Very well, Your Majesty, I will show you.' The next day, the king went to the park with him and said, 'Show me.' He replied, 'Very well,' approached the mango tree, stood at a distance of seven paces, recited the mantra, and struck the tree with water. Instantly, the mango tree bore fruit as described before, raining down mangoes like a great cloud. The crowd shouted its approval, and the waving of cloths began.

Rājā ambaphalāni khāditvā tassa bahuṃ dhanaṃ datvā ‘‘māṇavaka, evarūpo te acchariyamanto kassa santike gahito’’ti pucchi. Māṇavo ‘‘sacāhaṃ ‘caṇḍālassa santike’ti vakkhāmi, lajjitabbakaṃ bhavissati, mañca garahissanti, manto kho pana me paguṇo, idāni na nassissati, disāpāmokkhaṃ ācariyaṃ apadisāmī’’ti cintetvā musāvādaṃ katvā ‘‘takkasilāyaṃ disāpāmokkhācariyassa santike gahito me’’ti vadanto ācariyaṃ paccakkhāsi. Taṅkhaṇaññeva manto antaradhāyi. Rājā somanassajāto taṃ ādāya nagaraṃ pavisitvā punadivase ‘‘ambāni khādissāmī’’ti uyyānaṃ gantvā maṅgalasilāpaṭṭe nisīditvā māṇava, ambāni āharāti āha. So ‘‘sādhū’’ti ambaṃ upagantvā sattapadamatthake ṭhito ‘‘mantaṃ parivattessāmī’’ti mante anupaṭṭhahante antarahitabhāvaṃ ñatvā lajjito aṭṭhāsi. Rājā ‘‘ayaṃ pubbe parisamajjheyeva ambāni āharitvā amhākaṃ deti, ghanameghavassaṃ viya ambavassaṃ vassāpeti, idāni thaddho viya ṭhito, kiṃ nu kho kāraṇa’’nti cintetvā taṃ pucchanto paṭhamaṃ gāthamāha –

The king, having eaten the mangoes and given him much wealth, asked, 'Young man, from whom did you obtain such a marvelous mantra?' The young man thought, 'If I say, "From an outcaste," it will be shameful, and they will reproach me. But the mantra is familiar to me; it will not be lost now. I shall name the world-renowned teacher.' Having resolved to lie, he said, 'I obtained it from the world-renowned teacher at Takkasilā,' thus disowning his teacher. At that very moment, the mantra vanished. The king, filled with joy, took him and entered the city. The next day, wishing to eat mangoes, he went to the park and sat on the ceremonial stone slab. He said to the young man, 'Bring the mangoes.' He replied, 'Very well,' and approached the mango tree. Standing at a distance of seven paces, he thought, 'I shall recite the mantra,' but when the mantra did not come to him, he stood there ashamed, knowing it had disappeared. The king thought, 'Before, he would bring mangoes and give them to us even in the midst of an assembly, causing a rain of mangoes like a downpour from a thick cloud. Now he stands as if rigid—what could be the reason?' Pondering thus, he questioned him and spoke the first verse:

1.

1.

‘‘Ahāsi [Pg.204] me ambaphalāni pubbe, aṇūni thūlāni ca brahmacāri;

Teheva mantehi na dāni tuyhaṃ, dumapphalā pātubhavanti brahme’’ti.

You brought me mango fruits before, both small and large, O holy man; now, with those very same mantras, the fruits of the tree do not appear for you, O brahmin.

Tattha ahāsīti āhari. Dumapphalāti rukkhaphalāni.

Herein, 'ahāsi' means 'you brought.' 'Dumapphalā' means 'fruits of the tree.'

Taṃ sutvā māṇavo ‘‘sace ‘ajja ambaphalaṃ na gaṇhāmī’ti vakkhāmi, rājā me kujjhissati, musāvādena naṃ vañcessāmī’’ti dutiyaṃ gāthamāha –

Hearing that, the young man thought, 'If I say, “I will not take a mango fruit today,” the king will be angry with me; I shall deceive him with a lie.' Then he spoke the second verse:

2.

2.

‘‘Nakkhattayogaṃ paṭimānayāmi, khaṇaṃ muhuttañca mante na passaṃ;

Nakkhattayogañca khaṇañca laddhā, addhā harissambaphalaṃ pahūta’’nti.

“I await the conjunction of stars, not finding the moment or instant in the spell; having obtained the conjunction of stars and the moment, surely I shall bring abundant mango fruit.”

Tattha addhāharissambaphalanti addhā ambaphalaṃ āharissāmi.

Therein, 'addhā harissambaphalaṃ' means 'surely I shall bring mango fruit.'

Rājā ‘‘ayaṃ aññadā nakkhattayogaṃ na vadati, kiṃ nu kho eta’’nti pucchanto dve gāthā abhāsi –

The king, asking, 'This man does not speak of the conjunction of stars at other times. What, then, is this?' spoke two verses:

3.

3.

‘‘Nakkhattayogaṃ na pure abhāṇi, khaṇaṃ muhuttaṃ na pure asaṃsi;

Sayaṃ harī ambaphalaṃ pahūtaṃ, vaṇṇena gandhena rasenupetaṃ.

“You did not speak of the conjunction of stars before, nor did you mention the moment or the instant; you yourself brought abundant mango fruit, endowed with color, fragrance, and taste.

4.

4.

‘‘Mantābhijappena pure hi tuyhaṃ, dumapphalā pātubhavanti brahme;

Svājja na pāresi jappampi mantaṃ, ayaṃ so ko nāma tavajja dhammo’’ti.

“Indeed, in the past, O brahmin, through your chanting of mantras, the fruits of the tree appeared. Yet today you are unable even to chant the mantra; what, then, is this state of yours today?”

Tattha na pāresīti na sakkosi. Jappampīti jappantopi parivattentopi. Ayaṃ soti ayameva so tava sabhāvo ajja ko nāma jātoti.

Therein, 'na pāresi' means 'you are not able.' 'Jappampi' means 'even while muttering or reciting.' The phrase beginning 'ayaṃ so' means: 'this very nature of yours, what has it become today?'

Taṃ sutvā māṇavo ‘‘na sakkā rājānaṃ musāvādena vañcetuṃ, sacepi me sabhāve kathite āṇaṃ kareyya, karotu, sabhāvameva kathessāmī’’ti cintetvā dve gāthā abhāsi –

Hearing that, the young man thought, 'It is not possible to deceive the king with a lie. Even if he were to issue a command after my true nature has been described, let him do so; I will speak only of my true nature.' Reflecting thus, he uttered two verses:

5.

5.

‘‘Caṇḍālaputto [Pg.205] mama sampadāsi, dhammena mante pakatiñca saṃsi;

Mā cassu me pucchito nāmagottaṃ, guyhittho atthaṃ vijaheyya manto.

“A son of a Caṇḍāla bestowed them upon me; he taught the mantras and their nature rightly, and said: ‘Do not, when asked by me, conceal your name and lineage. Should you hide it, the mantra would lose its power.’

6.

6.

‘‘Sohaṃ janindena janamhi puṭṭho, makkhābhibhūto alikaṃ abhāṇiṃ;

‘Mantā ime brāhmaṇassā’ti micchā, pahīnamanto kapaṇo rudāmī’’ti.

“Thus I, being questioned by the lord of the people, overwhelmed by hypocrisy, spoke a lie: ‘These mantras belong to a brahmin’—this was false. Now, deprived of the mantra, miserable, I weep.”

Tattha dhammenāti samena kāraṇena appaṭicchādetvāva adāsi. Pakatiñca saṃsīti ‘‘mā me pucchito nāmagottaṃ guyhittho, sace gūhasi, mantā te nassissantī’’ti tesaṃ nassanapakatiñca mayhaṃ saṃsi. Brāhmaṇassāti micchāti ‘‘brāhmaṇassa santike mayā ime mantā gahitā’’ti micchāya abhaṇiṃ, tena me te mantā naṭṭhā, svāhaṃ pahīnamanto idāni kapaṇo rudāmīti.

Therein, 'dhammena' means he gave it with a fair reason, without concealing anything. And 'pakatiñca saṃsi' means he told me their nature of being lost, saying, 'Do not, when asked by me, conceal your name and lineage; if you conceal it, your mantras will be lost.' And the words 'brāhmaṇassa' and 'micchā' mean: 'I falsely said, “These mantras were received by me from a brahmin,” and because of that, those mantras were lost to me. Now, deprived of the mantras, I weep wretchedly.'

Taṃ sutvā rājā ‘‘ayaṃ pāpadhammo evarūpaṃ ratanamantaṃ na olokesi, evarūpasmiñhi uttamaratanamante laddhe jāti kiṃ karissatī’’ti kujjhitvā tassa garahanto –

Hearing this, the king grew angry, thinking, 'This wicked man did not appreciate such a precious mantra. When such a supreme, precious mantra has been obtained, what use is one's birth?' Rebuking him, he said:

7.

7.

‘‘Eraṇḍā pucimandā vā, atha vā pālibhaddakā;

Madhuṃ madhutthiko vinde, so hi tassa dumuttamo.

“Whether from a castor-oil plant or a neem tree, or even from a coral tree, the honey-seeker finds honey; for him, that is the best of trees.

8.

8.

‘‘Khattiyā brāhmaṇā vessā, suddā caṇḍālapukkusā;

Yamhā dhammaṃ vijāneyya, so hi tassa naruttamo.

“Be they Khattiyas, brahmins, vessas, suddas, caṇḍālas, or pukkusas—from whomever one might learn the Dhamma, that person is for him the supreme man.

9.

9.

‘‘Imassa daṇḍañca vadhañca datvā, gale gahetvā khalayātha jammaṃ;

Yo uttamatthaṃ kasirena laddhaṃ, mānātimānena vināsayitthā’’ti. –

“Having imposed punishment and execution on this one, seize this wretch by the neck and cast him out—he who, through conceit and arrogance, has destroyed the supreme goal gained with difficulty.”

Imā gāthā āha.

He spoke these verses.

Tattha [Pg.206] madhutthikoti madhuatthiko puriso araññe madhuṃ olokento etesaṃ rukkhānaṃ yato madhuṃ labhati, sova dumo tassa dumuttamo nāma. Tatheva khattiyādīsu yamhā purisā dhammaṃ kāraṇaṃ yuttaṃ atthaṃ vijāneyya, sova tassa uttamo naro nāma. Imassa daṇḍañcāti imassa pāpadhammassa sabbassaharaṇadaṇḍañca veḷupesikādīhi piṭṭhicammaṃ uppāṭetvā vadhañca datvā imaṃ jammaṃ gale gahetvā khalayātha, khalikārattaṃ pāpetvā niddhamatha nikkaḍḍhatha, kiṃ iminā idha vasantenāti.

Therein, 'madhutthiko' means a man who wants honey, who, while looking for honey in the forest, obtains honey from one of these trees; that very tree is called the best of trees for him. Likewise, among Khattiyas and others, from whichever person one might learn the Dhamma—the cause and the proper meaning—that very person is called the supreme man for him. And 'imassa daṇḍañca' means: 'having imposed upon this wicked man the punishment of the confiscation of all his property and death by tearing the skin from his back with bamboo slivers and the like, seize this wretch by the neck and cast him out, degrade him, expel him, drive him out! What is the use of him living here?'

Rājapurisā tathā katvā ‘‘tavācariyassa santikaṃ gantvā taṃ ārādhetvāva sace puna mante labhissasi, idha āgaccheyyāsi, no ce, imaṃ disaṃ mā olokeyyāsī’’ti taṃ nibbisayamakaṃsu. So anātho hutvā ‘‘ṭhapetvā ācariyaṃ na me aññaṃ paṭisaraṇaṃ atthi, tasseva santikaṃ gantvā taṃ ārādhetvā puna mantaṃ yācissāmī’’ti rodanto taṃ gāmaṃ agamāsi. Atha naṃ āgacchantaṃ disvā mahāsatto bhariyaṃ āmantetvā ‘‘bhadde, passa taṃ pāpadhammaṃ parihīnamantaṃ puna āgacchanta’’nti āha. So mahāsattaṃ upasaṅkamitvā vanditvā ekamantaṃ nisinno ‘‘kiṃkāraṇā āgatosī’’ti puṭṭho ‘‘ācariya, musāvādaṃ katvā ācariyaṃ paccakkhitvā mahāvināsaṃ pattomhī’’ti vatvā accayaṃ dassetvā puna mante yācanto –

The king's men, having done so, said to him, 'Go to your teacher, appease him, and only if you obtain the mantras again may you return here. If not, do not even look in this direction again.' Thus, they expelled him from the country. Left without support, he thought, 'Apart from the teacher, I have no other refuge. I will go to him, appease him, and beg for the mantras once more.' Weeping, he went to that village. Seeing him approaching, the Great Being addressed his wife, 'My dear, look at that wicked man, deprived of his mantras, returning again.' The man approached the Great Being, paid homage, and sat to one side. When asked, 'For what reason have you come?' he replied, 'Teacher, by speaking falsely and denying my teacher, I have met with great ruin.' Confessing his transgression, he begged again for the mantras, saying:

10.

10.

‘‘Yathā samaṃ maññamāno pateyya, sobbhaṃ guhaṃ narakaṃ pūtipādaṃ;

Rajjūti vā akkame kaṇhasappaṃ, andho yathā jotimadhiṭṭhaheyya;

Evampi maṃ taṃ khalitaṃ sapañña, pahīnamantassa punappadāhī’’ti. – gāthamāha;

“Just as one, thinking it level, might fall into a chasm, a cave, a hell, or a Pūtipāda pit; or might tread upon a black snake, thinking it a rope; or as a blind man might step on a flame; even so, O wise one, forgive that stumble of mine and give again to me, who am deprived of the mantra.”

Tattha yathā samanti yathā puriso idaṃ samaṃ ṭhānanti maññamāno sobbhaṃ vā guhaṃ vā bhūmiyā phalitaṭṭhānasaṅkhātaṃ narakaṃ vā pūtipādaṃ vā pateyya. Pūtipādoti himavantapadese mahārukkhe sussitvā mate tassa [Pg.207] mūlesu pūtikesu jātesu tasmiṃ ṭhāne mahāāvāṭo hoti, tassa nāmaṃ. Jotimadhiṭṭhaheyyāti aggiṃ akkameyya. Evampīti evaṃ ahampi paññācakkhuno abhāvā andho tumhākaṃ visesaṃ ajānanto tumhesu khalito, taṃ maṃ khalitaṃ viditvā sapañña ñāṇasampanna pahīnamantassa mama punapi dethāti.

Therein, 'yathā samaṃ' means: just as a person, thinking 'this is level ground,' might fall into a chasm, a cave, a hell (described as a place where the earth has split open), or a Pūtipāda pit. 'Pūtipāda' means: in the Himalayan region, when a great tree has withered and died, and putrid things have grown at its roots, a great pit forms in that place; that is its name. 'Jotimadhiṭṭhaheyya' means 'he might step on fire.' And 'Evampi' means: 'in this way, I too, being blind due to the lack of the eye of wisdom, unaware of your special quality, have stumbled in regard to you. Knowing that stumble of mine, O wise one endowed with knowledge, give again to me, who am deprived of the mantra.'

Atha naṃ ācariyo ‘‘tāta, kiṃ kathesi, andho hi saññāya dinnāya sobbhādīni pariharati, mayā paṭhamameva tava kathitaṃ, idāni kimatthaṃ mama santikaṃ āgatosī’’ti vatvā –

Then the teacher said to him, 'My dear man, what are you saying? Indeed, a blind man avoids chasms and the like by means of a sign given to him. I told you this at the very beginning. Now for what reason have you come to me?' Having said this, he spoke:

11.

11.

‘‘Dhammena mantaṃ tava sampadāsiṃ, tuvampi dhammena paṭiggahesi;

Pakatimpi te attamano asaṃsiṃ, dhamme ṭhitaṃ taṃ na jaheyya manto.

“Righteously I gave you the mantra, and you too accepted it righteously; pleased, I even told you its nature. The mantra would not abandon one who is established in righteousness.

12.

12.

‘‘Yo bāla-mantaṃ kasirena laddhaṃ, yaṃ dullabhaṃ ajja manussaloke;

Kiñcāpi laddhā jīvituṃ appapañño, vināsayī alikaṃ bhāsamāno.

“That fool who, with difficulty, obtained the mantra, which is rare today in the human world—that witless one, though having obtained it for his livelihood, destroys it by speaking falsely.

13.

13.

‘‘Bālassa mūḷhassa akataññuno ca, musā bhaṇantassa asaññatassa;

Mante mayaṃ tādisake na dema, kuto mantā gaccha na mayhaṃ ruccasī’’ti. –

“To the fool, the deluded, the ungrateful, the liar, and the unrestrained, we do not give such mantras. How could you have them? Go! You do not please me.”

Imā gāthā āha.

He spoke these verses.

Tattha dhammenāti ahampi tava ācariyabhāgaṃ hiraññaṃ vā suvaṇṇaṃ vā aggahetvā dhammeneva mantaṃ sampadāsiṃ, tvampi kiñci adatvā dhammena sameneva paṭiggahesi. Dhamme ṭhitanti ācariyapūjakadhamme ṭhitaṃ. Tādisaketi tathārūpe akālaphalagaṇhāpake mante na dema, gaccha na me ruccasīti.

Therein, 'dhammena' means: I, without taking a teacher's fee of silver or gold, gave the mantra justly; and you, without giving anything, received it justly and fairly. 'Dhamme ṭhitaṃ' means 'established in the duty of honoring one’s teacher.' 'Tādisake' means 'such mantras,' that is, we do not give mantras that cause fruits to be obtained out of season. The final phrase means 'Go, you do not please me.'

So evaṃ ācariyena uyyojito ‘‘kiṃ mayhaṃ jīvitenā’’ti araññaṃ pavisitvā anāthamaraṇaṃ mari.

Thus dismissed by his teacher, thinking, 'Of what use is life to me?' he entered the forest and died a helpless death.

Satthā [Pg.208] imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva, pubbepi devadatto ācariyaṃ paccakkhāya mahāvināsaṃ patto’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā akataññū māṇavo devadatto ahosi, rājā ānando, caṇḍālaputto pana ahameva ahosi’’nti.

The Teacher, having brought forth this Dhamma teaching, said, 'Not only now, monks, but also in the past, Devadatta, having rejected his teacher, met with great ruin.' Having said this, he connected the Jātaka: 'At that time, the ungrateful youth was Devadatta, the king was Ānanda, and the Caṇḍāla's son was none other than myself.'

Ambajātakavaṇṇanā paṭhamā.

The Commentary on the Amba Jātaka: The First.

[475] 2. Phandanajātakavaṇṇanā

[475] 2. The Commentary on the Phandana Jātaka

Kuṭhārihattho purisoti idaṃ satthā rohiṇīnadītīre viharanto ñātakānaṃ kalahaṃ ārabbha kathesi. Vatthu pana kuṇālajātake (jā. 2.21.kuṇālajātaka) āvi bhavissati. Tadā pana satthā ñātake āmantetvā – mahārājā, atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bahinagare vaḍḍhakigāmo ahosi. Tatreko brāhmaṇavaḍḍhakī araññato dārūni āharitvā rathaṃ katvā jīvikaṃ kappesi. Tadā himavantapadese mahāphandanarukkho ahosi. Eko kāḷasīho gocaraṃ pariyesitvā āgantvā tassa mūle nipajji. Athassa ekadivasaṃ vāte paharante eko sukkhadaṇḍako patitvā khandhe avatthāsi. So thokaṃ khandhena rujantena bhītatasito uṭṭhāya pakkhanditvā puna nivatto āgatamaggaṃ olokento kiñci adisvā ‘‘añño maṃ sīho vā byaggho vā anubandhanto natthi, imasmiṃ pana rukkhe nibbattadevatā maṃ ettha nipajjantaṃ na sahati maññe, hotu jānissāmī’’ti aṭṭhāne kopaṃ bandhitvā rukkhaṃ paharitvā ‘‘neva tava rukkhassa pattaṃ khādāmi, na sākhaṃ bhañjāmi, idha aññe mige vasante sahasi, maṃ na sahasi, ko mayhaṃ doso atthi, katipāhaṃ āgamehi, samūlaṃ te rukkhaṃ uppāṭetvā khaṇḍākhaṇḍikaṃ chedāpessāmī’’ti rukkhadevataṃ tajjetvā ekaṃ purisaṃ upadhārento vicari. Tadā so brāhmaṇavaḍḍhakī dve tayo manusse ādāya rathadārūnaṃ atthāya yānakena taṃ padesaṃ gantvā ekasmiṃ ṭhāne yānakaṃ ṭhapetvā vāsipharasuhattho rukkhe upadhārento phandanasamīpaṃ agamāsi. Kāḷasīho taṃ disvā ‘‘ajja, mayā paccāmittassa piṭṭhiṃ daṭṭhuṃ vaṭṭatī’’ti gantvā rukkhamūle aṭṭhāsi. Vaḍḍhakī ca ito cito oloketvā [Pg.209] phandanasamīpena pāyāsi. So ‘‘yāva eso nātikkamati, tāvadevassa kathessāmī’’ti cintetvā paṭhamaṃ gāthamāha –

“A man with an axe in hand”—this the Teacher spoke while dwelling on the banks of the Rohiṇī River, concerning a quarrel among his kinsmen. The story, however, will be made clear in the Kuṇāla Jātaka (Jā. 2.21). At that time, the Teacher addressed his kinsmen: “Great King, in the past, when Brahmadatta was reigning in Bārāṇasī, there was a village of carpenters outside the city. There, a Brahmin carpenter, having brought timber from the forest, made carts and earned his living. At that time, in the region of the Himalayas, there was a great phandana tree. A black lion, having sought food, came and lay down at its foot. Then one day, as the wind was blowing, a dry branch fell and landed on his shoulder. Feeling a slight pain in his shoulder, frightened and terrified, he sprang up and fled. But turning back to look at the path he had come, and seeing nothing, he thought, ‘No other lion or tiger is pursuing me. But I think the deity dwelling in this tree does not tolerate me lying here. Very well, I shall find out.’ Harboring anger without cause, he struck the tree and threatened the tree-deity, ‘I neither eat the leaves of your tree, nor do I break its branches. You tolerate other beasts dwelling here, but not me. What fault is there in me? Wait a few days, and I will have your tree uprooted completely and chopped into pieces!’ Having thus intimidated the tree-deity, he wandered about, looking for a man. At that time, that Brahmin carpenter, taking two or three men, went by vehicle to that region in search of timber for carts. Leaving the vehicle in one place, with adze and axe in hand, he approached the phandana tree, looking for trees. The black lion, seeing him, thought, ‘Today, it is fitting for me to see the back of my enemy,’ and went and stood at the foot of the tree. The carpenter, looking here and there, proceeded towards the phandana tree. The lion, thinking, ‘Before he passes by, I will speak to him,’ first uttered this verse—

14.

14.

‘‘Kuṭhārihattho puriso, vanamogayha tiṭṭhasi;

Puṭṭho me samma akkhāhi, kiṃ dāruṃ chetumicchasī’’ti.

“O man with an axe in hand, you stand having entered the forest. Asked by me, good sir, tell me: what wood do you wish to cut?”

Tattha purisoti tvaṃ kuṭhārihattho eko puriso imaṃ vanaṃ ogayha tiṭṭhasīti.

Herein, “man” means: ‘You, a single man with an axe in hand, stand having entered this forest.’

So tassa vacanaṃ sutvā ‘‘acchariyaṃ vata bho, na vata me ito pubbe migo manussavācaṃ bhāsanto diṭṭhapubbo, esa rathānucchavikaṃ dāruṃ jānissati, pucchissāmi na’’nti cintetvā dutiyaṃ gāthamāha –

Hearing his words, he thought: ‘How wonderful, indeed! Never before have I seen a beast speaking with a human voice. Surely, this one will know the wood suitable for a chariot. I shall ask him.’ Then he spoke the second verse:

15.

15.

‘‘Isso vanāni carasi, samāni visamāni ca;

Puṭṭho me samma akkhāhi, kiṃ dāruṃ nemiyā daḷha’’nti.

“O lord, you roam the forests, both level and uneven. Asked by me, good sir, tell me: what wood is strong for a wheel’s rim?”

Tattha issoti tvampi eko kāḷasīho vanāni carasi, tvaṃ rathānucchavikaṃ dāruṃ jānissasīti.

Herein, “lord” means: ‘You too, a solitary black lion, roam the forests; you will know the wood suitable for a chariot.’

Taṃ sutvā kāḷasīho ‘‘idāni me manoratho matthakaṃ pāpuṇissatī’’ti cintetvā tatiyaṃ gāthamāha –

Hearing this, the black lion thought, ‘Now my wish will reach its consummation,’ and spoke a third verse:

16.

16.

‘‘Neva sālo na khadiro, nāssakaṇṇo kuto dhavo;

Rukkho ca phandano nāma, taṃ dāruṃ nemiyā daḷha’’nti.

“Neither sāla nor khadira, nor assakaṇṇa, much less dhava; but the tree named phandana—that wood is strong for a wheel’s rim.”

So taṃ sutvā somanassajāto ‘‘sudivasena vatamhi ajja araññaṃ paviṭṭho, tiracchānagato me rathānucchavikaṃ dāruṃ ācikkhati, aho sādhū’’ti pucchanto catutthaṃ gāthamāha –

Hearing this, he was filled with joy and thought, ‘Auspiciously have I entered the forest today! A beast tells me of wood fit for a chariot. How excellent!’ And asking further, he spoke the fourth verse:

17.

17.

‘‘Kīdisānissa pattāni, khandho vā pana kīdiso;

Puṭṭho me samma akkhāhi, yathā jānemu phandana’’nti.

“What are its leaves like, and what is its trunk like? Asked by me, good sir, tell me, so that we may recognize the phandana.”

Athassa so ācikkhanto dve gāthā abhāsi –

Then, explaining to him, the lion uttered two verses:

18.

18.

‘‘Yassa sākhā palambanti, namanti na ca bhañjare;

So rukkho phandano nāma, yassa mūle ahaṃ ṭhito.

“The tree whose branches hang down, bending but not breaking—that is the tree named Phandana, at whose root I stand.

19.

19.

‘‘Arānaṃ [Pg.210] cakkanābhīnaṃ, īsānemirathassa ca;

Sabbassa te kammaniyo, ayaṃ hessati phandano’’ti.

“For spokes, wheel-hubs, and for the pole and rim of the chariot; for all of this, this phandana will be suitable for you.”

Tattha ‘‘arāna’’nti idaṃ so ‘‘kadācesa imaṃ rukkhaṃ na gaṇheyya, guṇampissa kathessāmī’’ti cintetvā evamāha. Tattha īsānemirathassa cāti īsāya ca nemiyā ca sesassa ca rathassa sabbassa te esa kammaniyo kammakkhamo bhavissatīti.

Herein, he spoke the word “for spokes” thinking, ‘Lest he should not take this tree, I will also describe its virtues.’ Herein, “and for the pole and rim of the chariot” means: ‘for the pole, the rim, and for all the rest of the chariot, this will be suitable for you, fit for the work.’

So evaṃ ācikkhitvā tuṭṭhamānaso ekamante vicari, vaḍḍhakīpi rukkhaṃ chindituṃ ārabhi. Rukkhadevatā cintesi ‘‘mayā etassa upari na kiñci pātitaṃ, ayaṃ aṭṭhāne āghātaṃ bandhitvā mama vimānaṃ nāseti, ahañca vinassissāmi, ekenupāyena imañca issaṃ vināsessāmī’’ti. Sā vanakammikapuriso viya hutvā tassa santikaṃ āgantvā pucchi ‘‘bho purisa manāpo te rukkho laddho, imaṃ chinditvā kiṃ karissasī’’ti? ‘‘Rathanemiṃ karissāmī’’ti. ‘‘Iminā rukkhena ratho bhavissatī’’ti kena te akkhātanti. ‘‘Ekena kāḷasīhenā’’ti. ‘‘Sādhu suṭṭhu tena akkhātaṃ, iminā rukkhena ratho sundaro bhavissati, kāḷasīhassa galacammaṃ uppāṭetvā caturaṅgulamatte ṭhāne ayapaṭṭena viya nemimaṇḍale parikkhitte nemi ca thirā bhavissati, bahuñca dhanaṃ labhissasī’’ti. ‘‘Kāḷasīhacammaṃ kuto lacchāmī’’ti? ‘‘Tvaṃ bālakosi, ayaṃ tava rukkho vane ṭhito na palāyati, tvaṃ yena te rukkho akkhāto, tassa santikaṃ gantvā ‘sāmi tayā dassitarukkhaṃ kataraṭṭhāne chindāmī’ti vañcetvā ānehi, atha naṃ nirāsaṅkaṃ ‘idha ca ettha ca chindā’ti mukhatuṇḍaṃ pasāretvā ācikkhantaṃ tikhiṇena mahāpharasunā koṭṭetvā jīvitakkhayaṃ pāpetvā cammaṃ ādāya varamaṃsaṃ khāditvā rukkhaṃ chindā’’ti veraṃ appesi. Tamatthaṃ pakāsento satthā imā gāthā āha –

Having thus explained, the lion, with a pleased mind, went aside, and the carpenter began to cut the tree. The tree-deity thought, ‘I have dropped nothing upon him, yet he, harboring anger without cause, is destroying my abode, and I too shall perish. By some means, I will destroy this lion.’ Assuming the form of a forest worker, she approached him and asked, ‘Good man, have you found a pleasing tree? What will you do after cutting it?’ ‘I will make a chariot rim,’ he replied. ‘Who told you that a chariot can be made from this tree?’ ‘A certain black lion,’ he said. ‘He has told you well. From this tree, a beautiful chariot can be made. If you strip the skin from the black lion’s neck and wrap the rim with it in a four-finger-wide strip, like an iron band, the rim will be strong, and you will gain much wealth.’ ‘But where can I get a black lion’s skin?’ ‘You are a fool. This tree of yours stands in the forest and does not flee. Go to the one who pointed out the tree to you and deceive him, saying, “Master, at what place should I cut the tree you showed me?” and bring him here. Then, when he unsuspectingly stretches out his snout to point, saying, “Cut here and here,” strike him with a sharp, great axe, bring his life to an end, take his skin, eat the choice meat, and then cut the tree.’ Thus, she instigated enmity. To explain this matter, the Teacher spoke these verses:

20.

20.

‘‘Iti phandanarukkhopi, tāvade ajjhabhāsatha;

Mayhampi vacanaṃ atthi, bhāradvāja suṇohi me.

“Thus the phandana tree also spoke at that very moment: ‘I too have something to say, Bhāradvāja, listen to me.

21.

21.

‘‘Issassa upakkhandhamhā, ukkacca caturaṅgulaṃ;

Tena nemiṃ pasāresi, evaṃ daḷhataraṃ siyā.

“‘From the lion’s shoulder, having cut off a four-finger-breadth strip, with it you should bind the rim; thus it would be all the more firm.’

22.

22.

‘‘Iti phandanarukkhopi, veraṃ appesi tāvade;

Jātānañca ajātānaṃ, issānaṃ dukkhamāvahī’’ti.

“Thus the phandana tree also instigated enmity at that very moment; it brought suffering to lions, both born and unborn.”

Tattha [Pg.211] bhāradvājāti taṃ gottena ālapati. Upakkhandhamhāti khandhato. Ukkaccāti ukkantitvā.

Herein, by “Bhāradvāja” she addresses him by his clan name. “From the shoulder” means from the shoulder. “Having cut off” means having cut off.

Vaḍḍhakī rukkhadevatāya vacanaṃ sutvā ‘‘aho ajja mayhaṃ maṅgaladivaso’’ti kāḷasīhaṃ ghātetvā rukkhaṃ chetvā pakkāmi. Tamatthaṃ pakāsento satthā āha –

The carpenter, hearing the words of the tree-deity, and thinking, ‘Oh, today is an auspicious day for me,’ killed the black lion, cut down the tree, and departed. To explain this matter, the Teacher said:

23.

23.

‘‘Iccevaṃ phandano issaṃ, isso ca pana phandanaṃ;

Aññamaññaṃ vivādena, aññamaññamaghātayuṃ.

“Thus the phandana incited the lion, and the lion the phandana; through mutual dispute, they caused each other to be killed.

24.

24.

‘‘Evameva manussānaṃ, vivādo yattha jāyati;

Mayūranaccaṃ naccanti, yathā te issaphandanā.

“Just so among humans, wherever quarrels arise, they dance the peacock dance, like that lion and phandana tree.

25.

25.

‘‘Taṃ vo vadāmi bhaddaṃ vo, yāvantettha samāgatā;

Sammodatha mā vivadatha, mā hotha issaphandanā.

“Therefore I tell you, may it be well with you, as many as are gathered here: rejoice together, do not quarrel, do not be like the lion and the phandana tree.

26.

26.

‘‘Sāmaggimeva sikkhetha, buddhehetaṃ pasaṃsitaṃ;

Sāmaggirato dhammaṭṭho, yogakkhemā na dhaṃsatī’’ti.

“Learn only concord, for this is praised by the Buddhas. Delighting in concord, established in the Dhamma, one does not fall away from security from bondage.”

Tattha aghātayunti ghātāpesuṃ. Mayūranaccaṃ naccantīti mahārājā yattha hi manussānaṃ vivādo hoti, tattha yathā nāma mayūrā naccantā paṭicchādetabbaṃ rahassaṅgaṃ pākaṭaṃ karonti, evaṃ manussā aññamaññassa randhaṃ pakāsentā mayūranaccaṃ naccanti nāma. Yathā te issaphandanā aññamaññassa randhaṃ pakāsentā nacciṃsu nāma. Taṃ voti tena kāraṇena tumhe vadāmi. Bhaddaṃ voti bhaddaṃ tumhākaṃ hotu. Yāvantetthāti yāvanto ettha issaphandanasadisā mā ahuvattha. Sāmaggimeva sikkhethāti samaggabhāvameva tumhe sikkhatha, idaṃ paññāvuddhehi paṇḍitehi pasaṃsitaṃ. Dhammaṭṭhoti sucaritadhamme ṭhito. Yogakkhemā na dhaṃsatīti yogehi khemā nibbānā na parihāyatīti nibbānena desanākūṭaṃ gaṇhi. Sakyarājāno dhammakathaṃ sutvā samaggā jātā.

Here, ‘aghātayuṃ’ means they caused to be killed. Here, ‘they dance the peacock dance’ means, great king, that wherever there is strife among people, just as peacocks dancing reveal their private parts that should be concealed, so too do people, exposing each other’s faults, dance the peacock dance, as it were. Just as that lion and phandana tree, exposing each other’s faults, danced, as it were. ‘Taṃ vo’ means: ‘For that reason, I tell you.’ ‘Bhaddaṃ vo’ means: ‘May it be well with you.’ ‘Yāvantettha’ means: ‘As many as are here, do not be like the lion and the phandana tree.’ ‘Sāmaggimeva sikkhetha’ means: ‘You should learn only concord; this is praised by the wise, those mature in wisdom.’ ‘Dhammaṭṭho’ means: ‘established in the Dhamma of good conduct.’ ‘Yogakkhemā na dhaṃsatī’ means: ‘one who is secure from the bonds does not fall away from Nibbāna’—thus he brought the teaching to its climax with Nibbāna. The Sakyan kings, having heard the Dhamma talk, became harmonious.

Satthā imaṃ dhammadesanaṃ āharitvā jātakaṃ samodhānesi ‘‘tadā taṃ kāraṇaṃ viditvā tasmiṃ vanasaṇḍe nivutthadevatā ahameva ahosi’’nti.

The Teacher, having delivered this Dhamma discourse, connected the Jātaka thus: ‘At that time, I myself was the deity who dwelt in that forest grove, having understood that matter.’

Phandanajātakavaṇṇanā dutiyā.

The commentary on the Phandana Jātaka, the second.

[476] 3. Javanahaṃsajātakavaṇṇanā

[476] 3. The Commentary on the Javanahaṃsa Jātaka

Idheva [Pg.212] haṃsa nipatāti idaṃ satthā jetavane viharanto daḷhadhammadhanuggahasuttantadesanaṃ (saṃ. ni. 2.228) ārabbha kathesi. Bhagavatā hi –

“Here, O swan, alight”—this the Teacher spoke while dwelling at Jetavana with reference to the discourse on the Strong-bowed Archers (Saṃyutta Nikāya 2.228). For the Blessed One said—

‘‘Seyyathāpi, bhikkhave, cattāro daḷhadhammā dhanuggahā susikkhitā katahatthā katūpāsanā catuddisā ṭhitā assu, atha puriso āgaccheyya ‘ahaṃ imesaṃ catunnaṃ daḷhadhammānaṃ dhanuggahānaṃ susikkhitānaṃ katahatthānaṃ katūpāsanānaṃ catuddisā kaṇḍe khitte apatiṭṭhite pathaviyaṃ gahetvā āharissāmī’ti. ‘‘Taṃ kiṃ maññatha, bhikkhave, ‘javano puriso paramena javena samannāgato’ti alaṃ vacanāyā’’ti? ‘‘Evaṃ bhante’’ti. Yathā ca, bhikkhave, tassa purisassa javo, yathā ca candimasūriyānaṃ javo, tato sīghataro. Yathā ca, bhikkhave, tassa purisassa javo, yathā ca candimasūriyānaṃ javo, yathā ca yā devatā candimasūriyānaṃ purato dhāvanti, tāsaṃ devatānaṃ javo, tato sīghataraṃ āyusaṅkhārā khīyanti, tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ ‘appamattā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti –

“Just as, monks, there might be four strong-bowed archers—well-trained, skillful-handed, and practiced—standing in the four directions, and a man were to come, thinking: ‘I will catch and bring back the arrows shot in the four directions by these four strong-bowed archers—well-trained, skillful-handed, and practiced—before they land on the ground.’ What do you think, monks? Would it be right to say that this man is endowed with supreme speed?” “Yes, venerable sir.” “Monks, as swift as that man’s speed, and as swift as the speed of the sun and moon, and as swift as the speed of the deities who run ahead of the sun and moon—even swifter than that do life-formations waste away. Therefore, monks, you should train yourselves thus: ‘We will dwell heedfully.’ This is how you should train yourselves.”

Imassa suttassa kathitadivasato dutiyadivase bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, satthā attano buddhavisaye ṭhatvā imesaṃ sattānaṃ āyusaṅkhāre ittare dubbale katvā paridīpento puthujjanabhikkhū ativiya santāsaṃ pāpesi, aho buddhabalaṃ nāmā’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘anacchariyaṃ, bhikkhave, svāhaṃ idāni sabbaññutaṃ patto āyusaṅkhārānaṃ ittarabhāvaṃ dassetvā bhikkhū saṃvejetvā dhammaṃ desemi, mayā hi pubbe ahetukahaṃsayoniyaṃ nibbattenapi āyusaṅkhārānaṃ ittarabhāvaṃ dassetvā bārāṇasirājānaṃ ādiṃ katvā sakalarājaparisaṃ saṃvejetvā dhammo desito’’ti vatvā atītaṃ āhari.

On the day after this discourse was given, the monks raised a discussion in the Dhamma hall: “Friends, the Teacher, standing within his own Buddha-domain, by showing the life-formations of these beings to be so transient and weak, has caused the worldling monks to feel great urgency. Ah, such is the power of a Buddha!” The Teacher arrived and asked, “Monks, for what discussion are you now gathered together?” When this was told to him, he said: “It is no wonder, monks, that now, having attained omniscience, I teach the Dhamma, stirring the monks by showing the transient nature of life-formations. For even in the past, when I was born in the womb of an irrational goose, I taught the Dhamma, stirring the king of Benares and his entire royal retinue by showing the transient nature of life-formations.” And then he related a past incident.

Atīte [Pg.213] bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto javanahaṃsayoniyaṃ nibbattitvā navutihaṃsasahassaparivuto cittakūṭe paṭivasati. So ekadivasaṃ jambudīpatale ekasmiṃ sare saparivāro sayaṃjātasāliṃ khāditvā ākāse suvaṇṇakilañjaṃ pattharanto viya mahantena parivārena bārāṇasinagarassa matthakena mandamandāya vilāsagatiyā cittakūṭaṃ gacchati. Atha naṃ bārāṇasirājā disvā ‘‘imināpi mādisena raññā bhavitabba’’nti amaccānaṃ vatvā tasmiṃ sinehaṃ uppādetvā mālāgandhavilepanaṃ gahetvā mahāsattaṃ oloketvā sabbatūriyāni paggaṇhāpesi. Mahāsatto attano sakkāraṃ karontaṃ disvā haṃse pucchi ‘‘rājā, mama evarūpaṃ sakkāraṃ karonto kiṃ paccāsīsatī’’ti? ‘‘Tumhehi saddhiṃ mittabhāvaṃ devā’’ti. ‘‘Tena hi rañño amhehi saddhiṃ mittabhāvo hotū’’ti raññā saddhiṃ mittabhāvaṃ katvā pakkāmi. Athekadivasaṃ rañño uyyānaṃ gatakāle anotattadahaṃ gantvā ekena pakkhena udakaṃ, ekena candanacuṇṇaṃ ādāya āgantvā rājānaṃ tena udakena nhāpetvā candanacuṇṇena okiritvā mahājanassa passantasseva saparivāro cittakūṭaṃ agamāsi. Tato paṭṭhāya rājā mahāsattaṃ daṭṭhukāmo hutvā ‘‘sahāyo me ajja āgamissati, sahāyo me ajja āgamissatī’’ti āgamanamaggaṃ olokento acchati.

In the past, when Brahmadatta was ruling in Benares, the Bodhisatta was reborn as a swift goose and lived on Mount Cittakūṭa, surrounded by ninety thousand geese. One day, after feeding on self-grown rice in a lake in Jambudīpa with his flock, he flew through the sky as if spreading a golden carpet, moving slowly and gracefully with his great retinue over the city of Benares toward Cittakūṭa. Then the king of Benares, seeing him, said to his ministers, “This one must be a king like me.” Feeling affection for him, he took garlands, perfumes, and unguents, gazed at the Great Being, and had all musical instruments played. The Great Being, seeing the king honoring him, asked the geese, “What does the king hope for in showing me such honor?” “He desires friendship with you, lord.” “In that case, let there be friendship between us and the king.” Having established friendship with the king, he departed. Then one day, when the king had gone to his park, the Bodhisatta went to Lake Anotatta, and taking water with one wing and sandalwood powder with the other, he returned and bathed the king with that water and sprinkled him with the sandalwood powder. Then, in full view of the great crowd, he departed for Cittakūṭa with his retinue. From that time on, the king, desiring to see the Great Being, would wait, watching the path of his arrival, thinking, “My friend will come today, my friend will come today.”

Tadā mahāsattassa kaniṭṭhā dve haṃsapotakā ‘‘sūriyena saddhiṃ javissāmā’’ti mantetvā mahāsattassa ārocesuṃ ‘‘mayaṃ sūriyena saddhiṃ javissāmā’’ti. ‘‘Tātā, sūriyajavo nāma sīgho, sūriyena saddhiṃ javituṃ na sakkhissatha, antarāva vinassissatha, mā gamitthā’’ti. Te dutiyampi tatiyampi yāciṃsu, bodhisattopi te yāvatatiyaṃ vāresiyeva. Te mānathaddhā attano balaṃ ajānantā mahāsattassa anācikkhitvāva ‘‘sūriyena saddhiṃ javissāmā’’ti sūriye anuggateyeva gantvā yugandharamatthake nisīdiṃsu. Mahāsatto te adisvā ‘‘kahaṃ nu kho gatā’’ti pucchitvā taṃ pavattiṃ sutvā cintesi ‘‘te sūriyena saddhiṃ javituṃ na sakkhissanti, antarāva vinassissanti, jīvitaṃ tesaṃ dassāmī’’ti. Sopi gantvā yugandharamatthakeyeva nisīdi. Atha uggate sūriyamaṇḍale haṃsapotakā uppatitvā sūriyena saddhiṃ pakkhandiṃsu, mahāsattopi tehi saddhiṃ pakkhandi. Kaniṭṭhabhātiko [Pg.214] yāva pubbaṇhasamayā javitvā kilami, pakkhasandhīsu aggiuṭṭhānakālo viya ahosi. So bodhisattassa saññaṃ adāsi ‘‘bhātika, na sakkomī’’ti. Atha naṃ mahāsatto ‘‘mā bhāyi, jīvitaṃ te dassāmī’’ti pakkhapañjarena parikkhipitvā assāsetvā cittakūṭapabbataṃ netvā haṃsānaṃ majjhe ṭhapetvā puna pakkhanditvā sūriyaṃ patvā itarena saddhiṃ pāyāsi. Sopi yāva upakaṭṭhamajjhanhikā sūriyena saddhiṃ javitvā kilami, pakkhasandhīsu aggiuṭṭhānakālo viya ahosi. Tadā bodhisattassa saññaṃ adāsi ‘‘bhātika, na sakkomī’’ti. Tampi mahāsatto tatheva samassāsetvā pakkhapañjarenādāya cittakūṭameva agamāsi. Tasmiṃ khaṇe sūriyo nabhamajjhaṃ pāpuṇi.

Then the Great Being's two younger brother swans, having resolved, 'We will race with the sun,' informed the Great Being, saying, 'We will race with the sun.' 'Dear ones, the speed of the sun is swift; you will not be able to race with the sun. You will perish along the way—do not go.' They asked a second and a third time, but the Bodhisatta still restrained them up to the third time. Stiff with pride and unaware of their own strength, without informing the Great Being, they said, 'We will race with the sun,' and went before the sun had risen, sitting atop Mount Yugandhara. Not seeing them, the Great Being asked, 'Where can they have gone?' Hearing what had happened, he thought, 'They will not be able to race with the sun; they will perish along the way. I will give them their lives.' He too went and sat atop Mount Yugandhara. Then, when the sun’s orb rose, the young swans flew up and raced with the sun, and the Great Being also raced along with them. The younger brother, having raced until the forenoon, grew weary; it was as if fire were arising in his wing-joints. He signaled to the Bodhisatta, saying, 'Brother, I cannot go on.' Then the Great Being said, 'Do not fear, I will give you your life,' and enclosing him within the cage of his wings, he comforted him, took him to Mount Cittakūṭa, and placed him among the swans. Then he raced again and, reaching the sun, continued on with the other. That one too, having raced with the sun until close to midday, grew weary; it was as if fire were arising in his wing-joints. Then he signaled to the Bodhisatta, saying, 'Brother, I cannot go on.' The Great Being likewise comforted him and, taking him within the cage of his wings, went to Mount Cittakūṭa. At that moment, the sun reached the middle of the sky.

Atha mahāsatto ‘‘mama ajja sarīrabalaṃ vīmaṃsissāmī’’ti cintetvā ekavegena pakkhanditvā yugandharamatthake nisīditvā tato uppatitvā ekavegena sūriyaṃ pāpuṇitvā kālena purato, kālena pacchato javitvā cintesi ‘‘mayhaṃ sūriyena saddhiṃ javanaṃ nāma niratthakaṃ ayonisomanasikārasambhūtaṃ, kiṃ me iminā, bārāṇasiṃ gantvā mama sahāyakassa rañño atthayuttaṃ dhammayuttaṃ kathaṃ kathessāmī’’ti. So nivattitvā sūriye nabhamajjhaṃ anatikkanteyeva sakalacakkavāḷagabbhaṃ antantena anusaṃyāyitvā vegaṃ parihāpento sakalajambudīpaṃ antantena anusaṃyāyitvā bārāṇasiṃ pāpuṇi. Dvādasayojanikaṃ sakalanagaraṃ haṃsacchannaṃ viya ahosi, chiddaṃ nāma na paññāyi, anukkamena vege parihāyante ākāse chiddāni paññāyiṃsu. Mahāsatto vegaṃ parihāpetvā ākāsato otaritvā sīhapañjarassa abhimukhaṭṭhāne aṭṭhāsi. Rājā ‘‘āgato me sahāyo’’ti somanassappatto tassa nisīdanatthāya kañcanapīṭhaṃ paññapetvā ‘‘samma, pavisa, idha nisīdā’’ti vatvā paṭhamaṃ gāthamāha –

Then the Great Being thought, 'Today I will test my bodily strength.' With a single burst of speed, he rushed forth and sat on the summit of Mount Yugandhara. Then, rising from there, he reached the sun in a single burst of speed, at times racing ahead, at times behind. He reflected, 'This racing with the sun is pointless, born of unwise attention. What use is this to me? I shall go to Benares and give a talk connected with the beneficial and the Dhamma to my friend, the king.' Turning back, while the sun had not yet passed the zenith, he traversed the interior of the entire Cakkavāḷa from end to end, gradually reducing his speed. He traversed the whole of Jambudīpa from end to end, reaching Benares. The entire twelve-yojana city was as if covered by a swan—not a single gap could be seen. As his speed gradually decreased, gaps appeared in the sky. The Great Being, having reduced his speed, descended from the sky and stood in a place facing the lion window. The king, filled with joy, said, 'My friend has come!' He had a golden seat prepared for him to sit on and said, 'Come, friend, enter and sit here.' Then he spoke the first verse:

27.

27.

‘‘Idheva haṃsa nipata, piyaṃ me tava dassanaṃ;

Issarosi anuppatto, yamidhatthi pavedayā’’ti.

“Alight here, O swan, pleasing to me is the sight of you; you have arrived as master, declare whatever is here for you.”

Tattha ‘‘idhā’’ti kañcanapīṭhaṃ sandhāyāha. Nipatāti nisīda. Issarosīti tvaṃ imassa ṭhānassa issaro sāmi hutvā āgatosīti vadati. Yamidhatthi pavedayāti [Pg.215] yaṃ imasmiṃ nivesane atthi, taṃ aparisaṅkanto amhākaṃ kathehīti.

Herein, 'here' refers to the golden seat. `Nipata` means 'sit down.' `Issarosi` means, he says, 'You have come having become the lord and master of this place.' `Yamidhatthi pavedaya` means, 'Whatever is in this dwelling, speak of it to us without hesitation.'

Mahāsatto kañcanapīṭhe nisīdi. Rājā satapākasahassapākehi telehi tassa pakkhantarāni makkhetvā kañcanataṭṭake madhulāje ca madhurodakañca sakkharodakañca dāpetvā madhurapaṭisanthāraṃ katvā ‘‘samma, tvaṃ ekakova āgatosi, kuhiṃ agamitthā’’ti pucchi. So taṃ pavattiṃ vitthārena kathesi. Atha naṃ rājā āha ‘‘samma, mamapi sūriyena saddhiṃ javitavegaṃ dassehī’’ti. Mahārāja, na sakkā so vego dassetunti. Tena hi me sarikkhakamattaṃ dassehīti. Sādhu, mahārāja, sarikkhakamattaṃ dassessāmi, akkhaṇavedhī dhanuggahe sannipātehīti. Rājā sannipātesi. Mahāsatto cattāro dhanuggahe gahetvā nivesanā oruyha rājaṅgaṇe silāthambhaṃ nikhaṇāpetvā attano gīvāyaṃ ghaṇṭaṃ bandhāpetvā silāthambhamatthake nisīditvā cattāro dhanuggahe thambhaṃ nissāya catuddisābhimukhe ṭhapetvā ‘‘mahārāja, ime cattāro janā ekappahāreneva catuddisābhimukhā cattāri kaṇḍāni khipantu, tāni ahaṃ pathaviṃ appattāneva āharitvā etesaṃ pādamūle pātessāmi. Mama kaṇḍagahaṇatthāya gatabhāvaṃ ghaṇṭasaddasaññāya jāneyyāsi, maṃ pana na passissasī’’ti vatvā tehi ekappahāreneva khittakaṇḍāni āharitvā tesaṃ pādamūle pātetvā silāthambhamatthake nisinnameva attānaṃ dassetvā ‘‘diṭṭho te, mahārāja, mayhaṃ vego’’ti vatvā ‘‘mahārāja, ayaṃ vego mayhaṃ neva uttamo, majjhimo, paritto lāmakavego esa, evaṃ sīgho, mahārāja, amhākaṃ vego’’ti āha.

The Great Being sat on the golden seat. The king had his wings anointed with oils cooked a hundred times and a thousand times, and offered him honey-puffed rice, honey-water, and sugar-water in golden bowls, showing him sweet hospitality. Then he asked, "Friend, you have come alone; where did you go?" He explained the matter in detail. Then the king said to him, "Friend, show me also a speed of racing equal to the sun." "Great king, that speed cannot be shown." "Then show me just a comparable amount." "Very well, great king, I will show you a comparable amount. Assemble archers who hit the mark in a flash." The king assembled them. The Great Being, taking four archers, descended from the palace, had a stone pillar planted in the royal courtyard, fastened a bell around his own neck, and sat atop the stone pillar. He positioned the four archers leaning on the pillar, facing the four directions, and said, "Great king, let these four men shoot four arrows simultaneously in the four directions. Before those arrows reach the ground, I will retrieve them and drop them at their feet. You will know that I have gone to retrieve the arrows by the signal of the bell's sound, but you will not see me." As soon as the arrows were shot by them simultaneously, he retrieved them and dropped them at their feet, then showed himself seated atop the stone pillar. "Great king, have you seen my speed?" he said. "But this, great king, is not my supreme speed, nor my middling speed; it is a slight, inferior speed. Such, great king, is our swiftness."

Atha naṃ rājā pucchi ‘‘samma, atthi pana tumhākaṃ vegato añño sīghataro vego’’ti? ‘‘Āma, mahārāja, amhākaṃ uttamavegatopi sataguṇena sahassaguṇena satasahassaguṇena imesaṃ sattānaṃ āyusaṅkhārā sīghataraṃ khīyanti bhijjanti, khayaṃ gacchantī’’ti khaṇikanirodhavasena rūpadhammānaṃ nirodhaṃ dasseti, tato nāmadhammānaṃ. Rājā mahāsattassa kathaṃ sutvā maraṇabhayabhīto satiṃ paccupaṭṭhāpetuṃ asakkonto bhūmiyaṃ pati, mahājano utrāsaṃ patto ahosi. Rañño mukhaṃ udakena siñcitvā [Pg.216] satiṃ labhāpesi. Atha naṃ mahāsatto ‘‘mahārāja, mā bhāyi, maraṇassatiṃ bhāvehi, dhammaṃ carāhi, dānādīni puññāni karohi, appamatto hohi, devā’’ti ovadi. Atha rājā ‘‘sāmi, mayaṃ tumhādisena ñāṇabalasampannena ācariyena vinā vasituṃ na sakkhissāma, cittakūṭaṃ agantvā mayhaṃ dhammaṃ desento mayhaṃ ovādācariyo hutvā idheva vasāhī’’ti yācanto dve gāthā abhāsi –

Then the king asked him, "Friend, is there any speed faster than your speed?" "Yes, great king. A hundred times, a thousand times, a hundred thousand times faster than even our supreme speed, the life-formations of these beings waste away, break up, and go to destruction." Thus he showed the cessation of material phenomena by way of momentary cessation, and then of mental phenomena. Hearing the Great Being's words, the king, terrified by the fear of death and unable to establish mindfulness, fell to the ground. The great crowd was struck with terror. They sprinkled water on the king's face and caused him to regain consciousness. Then the Great Being advised him, "Great king, do not fear. Develop mindfulness of death. Practice the Dhamma. Perform meritorious deeds such as giving, and be heedful, O Deva." Then the king, pleading, "Master, we cannot live without a teacher like you, endowed with the power of knowledge. Do not go to Cittakūṭa; please stay right here, teaching me the Dhamma and being my advising teacher," spoke two verses:

28.

28.

‘‘Savanena ekassa piyā bhavanti, disvā panekassa viyeti chando;

Disvā ca sutvā ca piyā bhavanti, kaccinnu me pīyasi dassanena.

“For one, some become dear through hearing, but upon seeing, for another, desire vanishes; some become dear through both seeing and hearing. I wonder, are you pleased with me upon seeing me?”

29.

29.

‘‘Savanena piyo mesi, bhiyyo cāgamma dassanaṃ;

Evaṃ piyadassano me, vasa haṃsa mamantike’’ti.

“By hearing, you are dear to me, and even more so by coming to sight. Thus, being pleasing to my sight, O swan, dwell near me.”

Tāsaṃ attho – samma haṃsarāja savanena ekassa ekacce piyā honti, ‘‘evaṃ guṇo nāmā’’ti sutvā savanena piyāyati, ekassa pana ekacce disvāva chando vigacchati, pemaṃ antaradhāyati, khādituṃ āgatā yakkhā viya upaṭṭhahanti, ekassa ekacce disvā ca sutvā cāti ubhayathāpi piyā honti, tena taṃ pucchāmi. Kaccinnu me pīyasi dassanenāti kacci nu tvaṃ maṃ piyāyasi, mayhaṃ pana tvaṃ savanena piyova, dassanaṃ panāgamma atipiyova. Evaṃ mama piyadassano samāno cittakūṭaṃ agantvā idha mama santike vasāti.

The meaning of this is: Friend swan king, for some, certain ones become dear by hearing; having heard, 'Such is his virtue,' one holds them dear. For another, however, upon seeing certain ones, desire vanishes, affection disappears; they appear like yakkhas come to devour. For yet another, certain ones are dear both by seeing and by hearing, in both ways. Therefore, I ask you. 'Are you pleased with me by sight?' means 'Do you hold me dear?' For me, however, you are dear by hearing, and having come into my sight, you are exceedingly dear. Thus, being pleasing to my sight, do not go to Cittakūṭa, but dwell here near me.

Bodhisatto āha –

The Bodhisatta said:

30.

30.

‘‘Vaseyyāma tavāgāre, niccaṃ sakkatapūjitā;

Matto ca ekadā vajje, haṃsarājaṃ pacantu me’’ti.

“We would dwell in your house, always honored and revered. But if, intoxicated, you should one day say, ‘Let them cook the king of geese for me!’”

Tattha matto ca ekadāti mahārāja, mayaṃ tava ghare niccaṃ pūjitā vaseyyāma, tvaṃ pana kadāci surāmadamatto maṃsakhādanatthaṃ ‘‘haṃsarājaṃ pacantu me’’ti vadeyyāsi, atha evaṃ tava anujīvino maṃ māretvā paceyyuṃ, tadāhaṃ kiṃ karissāmīti.

There, 'intoxicated, one day,' O great king, means this: we would always dwell honored in your house, but you, sometimes intoxicated with liquor, might say for the sake of eating meat, 'Let them cook the king of geese for me!' Then your servants might kill me and cook me. What would I do then?

Athassa [Pg.217] rājā ‘‘tena hi majjameva na pivissāmī’’ti paṭiññaṃ dātuṃ imaṃ gāthamāha –

Then the king, in order to give a promise, saying, “In that case, I shall not drink liquor at all,” spoke this verse:

31.

31.

‘‘Dhiratthu taṃ majjapānaṃ, yaṃ me piyataraṃ tayā;

Na cāpi majjaṃ pissāmi, yāva me vacchasī ghare’’ti.

“Fie on that drinking of intoxicants, for you are dearer to me than it. And I will not drink intoxicants as long as you dwell in my house.”

Tato paraṃ bodhisatto cha gāthā āha –

Thereupon, the Bodhisatta spoke six stanzas:

32.

32.

‘‘Suvijānaṃ siṅgālānaṃ, sakuṇānañca vassitaṃ;

Manussavassitaṃ rāja, dubbijānataraṃ tato.

“The howling of jackals is easily known, and the calls of birds; the speech of humans, O king, is more difficult to know than that.

33.

33.

‘‘Api ce maññatī poso, ñāti mitto sakhāti vā;

Yo pubbe sumano hutvā, pacchā sampajjate diso.

“Even if a person thinks, ‘This is a relative, a friend, or a companion,’ one who was previously well-disposed later becomes an enemy.

34.

34.

‘‘Yasmiṃ mano nivisati, avidūre sahāpi so;

Santikepi hi so dūre, yasmiṃ nāvisate mano.

“He in whom the mind settles is near, even if far away; but he in whom the mind does not settle is far away, even if near.

35.

35.

‘‘Antopi so hoti pasannacitto, pāraṃ samuddassa pasannacitto;

Antopi so hoti paduṭṭhacitto, pāraṃ samuddassa paduṭṭhacitto.

“One with a pure heart is so even when near; beyond the ocean, he has a pure heart. One with a corrupt heart is so even when near; beyond the ocean, he has a corrupt heart.

36.

36.

‘‘Saṃvasantā vivasanti, ye disā te rathesabha;

Ārā santo saṃvasanti, manasā raṭṭhavaḍḍhana.

“Those who are hostile, O lord of chariots, live apart though living together; the virtuous, O enhancer of the kingdom, live together in mind though far away.

37.

37.

‘‘Aticiraṃ nivāsena, piyo bhavati appiyo;

Āmanta kho taṃ gacchāma, purā te homa appiyā’’ti.

“By dwelling too long, one who is dear becomes disliked. We take our leave of you and shall go, before we become disliked by you.”

Tattha vassitanti mahārāja, tiracchānagatā ujuhadayā, tena tesaṃ vassitaṃ suvijānaṃ, manussā pana kakkhaḷā, tasmā tesaṃ vacanaṃ dubbijānataranti attho. Yo pubbeti yo puggalo paṭhamameva attamano hutvā ‘‘tvaṃ mayhaṃ ñātako mitto pāṇasamo sakhā’’ti api evaṃ maññati, sveva pacchā diso verī sampajjati, evaṃ dubbijānaṃ nāma manussahadayanti. Nivisatīti mahārāja, yasmiṃ puggale pemavasena mano nivisati, so dūre [Pg.218] vasantopi avidūre sahāpi vasatiyeva nāma. Yasmiṃ pana puggale mano na nivisati apeti, so santike vasantopi dūreyeva.

There, 'utterance' (vassitaṃ), O great king, means that animals are straightforward in heart; therefore, their utterances are easily known. Humans, however, are harsh; therefore, their speech is more difficult to know—this is the meaning. 'He who previously' means a person who, being initially pleased, thinks, 'You are my relative, friend, dear as life, companion,' yet that very one later becomes an enemy, a foe. Thus, the human heart is indeed difficult to know. 'Settles' (Nivisati), O great king, means that the person in whom the mind settles through affection, even if living far away, is indeed considered to be living nearby. But the person in whom the mind does not settle and departs, even if living nearby, is indeed far away.

Antopi so hotīti mahārāja, yo sahāyo pasannacitto, so cittena allīnattā pāraṃ samuddassa vasantopi antoyeva hoti. Yo pana paduṭṭhacitto, so cittena anallīnattā anto vasantopi pāraṃ samuddassa nāma. Ye disā teti ye verino paccatthikā, te ekato vasantāpi dūre vasantiyeva nāma. Santo pana paṇḍitā ārā ṭhitāpi mettābhāvitena manasā āvajjentā saṃvasantiyeva. Purā te homāti yāva tava appiyā na homa, tāvadeva taṃ āmantetvā gacchāmāti vadati.

“He is indeed close,” O great king, means this: a companion with a serene mind, even dwelling beyond the ocean, is close because his mind is attached. But one with a corrupt mind, even dwelling nearby, is as if beyond the ocean because his mind is not attached. “Those who are enemies” means foes and adversaries; though living together, they are indeed living far apart. But the virtuous and wise, even when at a distance, dwell together, turning their minds developed with loving-kindness. “Before we become disliked by you” means he is saying, “We shall take our leave and go before we become disliked by you.”

Atha naṃ rājā āha –

Then the king said to him:

38.

38.

‘‘Evaṃ ce yācamānānaṃ, añjaliṃ nāvabujjhasi;

Paricārakānaṃ sataṃ, vacanaṃ na karosi no;

Evaṃ taṃ abhiyācāma, puna kayirāsi pariyāya’’nti.

“If, when we beg you thus, you do not acknowledge our joined palms; if you do not heed the words of us, your good attendants; thus we implore you, may you make an occasion to return again.”

Tattha evaṃ ceti sace haṃsarāja, evaṃ añjaliṃ paggayha yācamānānaṃ amhākaṃ imaṃ añjaliṃ nāvabujjhasi, tava paricārakānaṃ samānānaṃ vacanaṃ na karosi, atha naṃ evaṃ yācāma. Puna kayirāsi pariyāyanti kālena kālaṃ idha āgamanāya vāraṃ kareyyāsīti attho.

There, 'If thus' means: 'If, O swan king, you do not understand this gesture of respect from us who beg with joined palms, and do not heed the words of those who are like your attendants, then we beg you thus.' 'May you again make an occasion' means 'may you arrange a time to come here from time to time'—this is the meaning.

Tato bodhisatto āha –

Then the Bodhisatta said:

39.

39.

‘‘Evaṃ ce no viharataṃ, antarāyo na hessati;

Tuyhaṃ cāpi mahārāja, mayhañca raṭṭhavaḍḍhana;

Appeva nāma passemu, ahorattānamaccaye’’ti.

“If, as we live thus, no obstacle should arise for us, nor for you, O great king, enhancer of the kingdom, then perhaps we may see each other again with the passing of days and nights.”

Tattha evaṃ ce noti mahārāja, mā cintayittha, sace amhākampi evaṃ viharantānaṃ jīvitantarāyo na bhavissati, appeva nāma ubho aññamaññaṃ passissāma, apica tvaṃ mayā dinnaṃ ovādameva mama ṭhāne ṭhapetvā evaṃ ittarajīvite lokasannivāse appamatto hutvā dānādīni puññāni karonto dasa rājadhamme akopetvā dhammena rajjaṃ kārehi, evañhi [Pg.219] me ovādaṃ karonto maṃ passissatiyevāti. Evaṃ mahāsatto rājānaṃ ovaditvā cittakūṭapabbatameva gato.

There, 'If thus for us' means: O great king, do not worry. If, for us too, living thus, there will be no danger to life, perhaps indeed we both shall see each other. Moreover, you should establish the advice given by me in my place, and being diligent in this short-lived existence in the world, perform meritorious deeds such as giving, and rule the kingdom righteously without violating the ten royal virtues. For indeed, by acting according to my advice, you will surely see me.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, bhikkhave, pubbe tiracchānayoniyaṃ nibbattenapi mayā āyusaṅkhārānaṃ dubbalabhāvaṃ dassetvā dhammo desito’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā rājā ānando ahosi, kaniṭṭho moggallāno, majjhimo sāriputto, sesahaṃsagaṇā buddhaparisā, javanahaṃso pana ahameva ahosi’’nti.

The Teacher, having delivered this Dhamma discourse, said, “Thus, monks, in the past, even when reborn in an animal existence, I taught the Dhamma, showing the frailty of the life-formations.” Then he identified the birth: “At that time, the king was Ānanda, the youngest goose was Moggallāna, the middle one was Sāriputta, the remaining flock of geese were the Buddha's assembly, but the swift goose was I myself.”

Javanahaṃsajātakavaṇṇanā tatiyā.

The Explanation of the Javanahaṃsa Jātaka, the Third.

[477] 4. Cūḷanāradajātakavaṇṇanā

[477] 4. The Explanation of the Cūḷanārada Jātaka.

Na te kaṭṭhāni bhinnānīti idaṃ satthā jetavane viharanto thullakumārikāpalobhanaṃ ārabbha kathesi. Sāvatthivāsino kirekassa kulassa pannarasasoḷasavassuddesikā dhītā ahosi sobhaggappattā, na ca naṃ koci vāresi. Athassā mātā cintesi ‘‘mama dhītā vayappattā, na ca naṃ koci vāreti, āmisena macchaṃ viya etāya ekaṃ sākiyabhikkhuṃ palobhetvā uppabbājetvā taṃ nissāya jīvissāmī’’ti. Tadā ca sāvatthivāsī eko kulaputto sāsane uraṃ datvā pabbajitvā upasampannakālato paṭṭhāya sikkhākāmataṃ pahāya ālasiyo sarīramaṇḍanamanuyutto vihāsi. Mahāupāsikā gehe yāgukhādanīyabhojanīyāni sampādetvā dvāre ṭhatvā antaravīthiyā gacchantesu bhikkhūsu ekaṃ bhikkhuṃ rasataṇhāya bandhitvā gahetuṃ sakkuṇeyyarūpaṃ upadhārentī tepiṭakaābhidhammikavinayadharānaṃ mahantena parivārena gacchantānaṃ antare kañci gayhupagaṃ adisvā tesaṃ pacchato gacchantānaṃ madhuradhammakathikānaṃ acchinnavalāhakasadisānaṃ piṇḍapātikānampi antare kañci adisvāva ekaṃ yāva bahi apaṅgā akkhīni añjetvā kese osaṇhetvā dukūlantaravāsakaṃ nivāsetvā ghaṭitamaṭṭhaṃ cīvaraṃ pārupitvā maṇivaṇṇapattaṃ ādāya manoramaṃ chattaṃ dhārayamānaṃ vissaṭṭhindriyaṃ kāyadaḷhibahulaṃ āgacchantaṃ disvā ‘‘imaṃ sakkā gaṇhitu’’nti gantvā vanditvā pattaṃ gahetvā ‘‘etha[Pg.220], bhante’’ti gharaṃ ānetvā nisīdāpetvā yāguādīhi parivisitvā katabhattakiccaṃ taṃ bhikkhuṃ ‘‘bhante, ito paṭṭhāya idhevāgaccheyyāthā’’ti āha. Sopi tato paṭṭhāya tattheva gantvā aparabhāge vissāsiko ahosi.

The Teacher, while dwelling at Jetavana, spoke this concerning the seduction of a plump young woman, beginning with the words 'Na te kaṭṭhāni bhinnāni' (Your logs are not split). It is said that in Savatthi, there was a daughter of a certain family, about fifteen or sixteen years old, who had attained beauty, yet no one courted her. Then her mother thought, 'My daughter has come of age, yet no one asks for her hand. Like a fish lured by bait, I will tempt a monk with her, make him disrobe, and then depend on him for our livelihood.' At that time, a young man from Savatthi had gone forth into the monastic life, having given his heart to the Dispensation. But from the time of his higher ordination, he abandoned the desire for training, indulging in laziness and adorning his body. The devout laywoman, having prepared rice porridge, edibles, and food in her house, stood at the door, observing among the monks passing through the street for one who seemed capable of being ensnared and caught by craving for flavors. She saw none suitable among the great retinues of monks learned in the Tipiṭaka, the Abhidhamma, and the Vinaya. Nor did she see any among the sweet Dhamma speakers resembling unbroken rain clouds who walked behind them, who were alms-goers. Then she saw a monk approaching who had applied collyrium to his eyes extending to the outer corners, with his hair dressed, wearing a fine inner garment, and having put on a carefully arranged robe, carrying a jewel-colored bowl and holding an attractive parasol, with unrestrained senses and a sturdy body. Thinking, 'This one can be caught,' she approached, paid respects, took his bowl, and saying, 'Come, venerable sir,' led him to her house, seated him, served him porridge and other food, and after the meal, told that monk, 'Venerable sir, from now on, please come only here.' From then on, he went there regularly and later became intimate.

Athekadivasaṃ mahāupāsikā tassa savanapathe ṭhatvā ‘‘imasmiṃ gehe upabhogaparibhogamattā atthi, tathārūpo pana me putto vā jāmātā vā gehaṃ vicārituṃ samattho natthī’’ti āha. So tassā vacanaṃ sutvā ‘‘kimatthaṃ nu kho kathetī’’ti thokaṃ hadaye viddho viya ahosi. Sā dhītaraṃ āha ‘‘imaṃ palobhetvā tava vase vattāpehī’’ti. Sā tato paṭṭhāya maṇḍitapasādhitā itthikuttavilāsehi taṃ palobhesi. Thullakumārikāti na ca thūlasarīrā daṭṭhabbā, thūlā vā hotu kisā vā, pañcakāmaguṇikarāgena pana thūlatāya ‘‘thullakumārikā’’ti vuccati. So daharo kilesavasiko hutvā ‘‘na dānāhaṃ buddhasāsane patiṭṭhātuṃ sakkhissāmī’’ti cintetvā ‘‘vihāraṃ gantvā pattacīvaraṃ niyyādetvā asukaṭṭhānaṃ nāma gamissāmi, tatra me vatthāni pesethā’’ti vatvā vihāraṃ gantvā pattacīvaraṃ niyyādetvā ‘‘ukkaṇṭhitosmī’’ti ācariyupajjhāye āha. Te taṃ ādāya satthu santikaṃ netvā ‘‘ayaṃ bhikkhu ukkaṇṭhito’’ti ārocesuṃ. Satthā ‘‘saccaṃ kira tvaṃ bhikkhu ukkaṇṭhitosī’’ti pucchitvā ‘‘saccaṃ, bhante’’ti vutte ‘‘kena ukkaṇṭhāpitosī’’ti vatvā ‘‘thullakumārikāya, bhante’’ti vutte ‘‘bhikkhu pubbepesā tava araññe vasantassa brahmacariyantarāyaṃ katvā mahantaṃ anatthamakāsi, puna tvaṃ etameva nissāya kasmā ukkaṇṭhitosī’’ti vatvā bhikkhūhi yācito atītaṃ āhari.

Then one day, the great laywoman, standing within his earshot, said, 'In this house, there are only things for use and enjoyment, but there is no son or son-in-law of mine capable of managing the household.' Hearing her words, he thought, 'Why indeed is she saying this?' and felt as if slightly struck in his heart. She then told her daughter, 'Entice him and make him subject to your control.' From that time onward, adorned and embellished, she enticed him with feminine wiles and flirtations. 'Thullakumārikā' should not be understood as having a large body; whether she was stout or thin, she was called 'Thullakumārikā' because of the coarseness of her passion for the five strands of sensual pleasure. Being young and under the sway of defilements, he thought, 'I will no longer be able to abide in the Buddha’s dispensation.' Deciding, 'I will go to the monastery, return my bowl and robes, and then go to such-and-such a place; send my clothes there,' he went to the monastery, returned his bowl and robes, and said to his teachers and preceptors, 'I am discontented.' They took him to the Teacher and reported, 'This monk is discontented.' The Teacher asked, 'Is it true, monk, that you are discontented?' When he replied, 'It is true, venerable sir,' the Teacher asked, 'What has made you discontented?' He answered, 'The Thullakumārikā, venerable sir.' The Teacher then said, 'Monk, in the past also, while you were dwelling in the forest, she created an obstruction to your holy life and caused you great harm. Now, relying on her again, why are you discontented?' Having said this, at the request of the monks, he related the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto kāsiraṭṭhe mahābhoge brāhmaṇakule nibbattitvā uggahitasippo kuṭumbaṃ saṇṭhapesi, athassa bhariyā ekaṃ puttaṃ vijāyitvā kālamakāsi. So ‘‘yatheva me piyabhariyāya, evaṃ mayipi maraṇaṃ āgamissati, kiṃ me gharāvāsena, pabbajissāmī’’ti cintetvā kāme pahāya puttaṃ ādāya himavantaṃ pavisitvā tena saddhiṃ isipabbajjaṃ pabbajitvā jhānābhiññā nibbattetvā vanamūlaphalāhāro araññe vihāsi. Tadā paccantavāsino corā janapadaṃ pavisitvā [Pg.221] gāmaṃ paharitvā karamare gahetvā bhaṇḍikaṃ ukkhipāpetvā puna paccantaṃ pāpayiṃsu. Tesaṃ antare ekā abhirūpā kumārikā kerāṭikapaññāya samannāgatā cintesi ‘‘ime amhe gahetvā dāsibhogena paribhuñjissanti, ekena upāyena palāyituṃ vaṭṭatī’’ti. Sā ‘‘sāmi, sarīrakiccaṃ kātukāmāmhi, thokaṃ paṭikkamitvā tiṭṭhathā’’ti vatvā core vañcetvā palāyitvā araññaṃ pavisantī bodhisattassa puttaṃ assame ṭhapetvā phalāphalatthāya gatakāle pubbaṇhasamaye taṃ assamaṃ pāpuṇitvā taṃ tāpasakumāraṃ kāmaratiyā palobhetvā sīlamassa bhinditvā attano vase vattetvā ‘‘kiṃ te araññavāsena, ehi gāmaṃ gantvā vasissāma, tatra hi rūpādayo kāmaguṇā sulabhā’’ti āha. Sopi ‘‘sādhū’’ti sampaṭicchitvā ‘‘pitā tāva me araññato phalāphalaṃ āharituṃ gato, taṃ disvā ubhopi ekatova gamissāmā’’ti āha.

In the past, when Brahmadatta was reigning in Benares, the Bodhisatta was born into a wealthy brahmin family in the Kasi country. Having mastered his craft, he settled down to household life. Later, his wife gave birth to a son and then died. He thought, "Just as death has come to my beloved wife, so too will death come to me. What is the use of household life to me? I shall go forth." Reflecting thus, he abandoned sensual pleasures, and taking his son, he entered the Himalayas. There, together with his son, he embraced the ascetic life, developed jhānas and higher knowledges, and lived in the forest, subsisting on forest roots and fruits. At that time, border-dwelling bandits entered the countryside, raided a village, took captives, had them carry the goods, and then returned to the borderlands. Among them was a beautiful young girl, endowed with roguish cunning, who thought, "These men will take us and enjoy us as slaves. I must find a way to escape." She said to the bandits, "Sirs, I wish to relieve myself. Please step aside a little and wait." Deceiving them, she fled into the forest. Entering the forest, she reached the ascetic's hermitage in the early morning, at a time when the Bodhisatta had gone to gather fruits and roots, leaving his son there. There, she seduced the young ascetic with sensual allure, broke his virtue, and brought him under her sway. She said, "Why live in the forest? Come, let us go to the village and settle there. There, the sensual pleasures, such as forms, are easily found." He agreed, saying, "Very well. But my father has gone into the forest to gather fruits and roots; when we see him, we shall both go together."

Sā cintesi – ‘‘ayaṃ taruṇadārako na kiñci jānāti, pitarā panassa mahallakakāle pabbajitena bhavitabbaṃ, so āgantvā ‘idha kiṃ karosī’ti maṃ pothetvā pāde gahetvā kaḍḍhetvā araññe khipissati, tasmiṃ anāgateyeva palāyissāmī’’ti. Atha naṃ ‘‘ahaṃ purato gacchāmi, tvaṃ pacchā āgaccheyyāsī’’ti vatvā maggasaññaṃ ācikkhitvā pakkāmi. So tassā gatakālato paṭṭhāya uppannadomanasso yathā pure kiñci vattaṃ akatvā sasīsaṃ pārupitvā antopaṇṇasālāya pajjhāyanto nipajji. Mahāsatto phalāphalaṃ ādāya āgantvā tassā padavalañjaṃ disvā ‘‘ayaṃ mātugāmassa padavalañjo, ‘‘puttassa mama sīlaṃ bhinnaṃ bhavissatī’’ti cintento paṇṇasālaṃ pavisitvā phalāphalaṃ otāretvā puttaṃ pucchanto paṭhamaṃ gāthamāha –

She thought, 'This young boy knows nothing. His father must have gone forth when he was old. When he returns, he will come and say, ‘What are you doing here?’ and will beat me, grab me by the feet, drag me, and throw me into the forest. Before he comes, I must flee.' Then she said to him, 'I will go ahead, you follow behind,' and showing him the path markers, she left. From the time she left, he became distressed. Without performing any of his duties as before, he covered his head and lay down, brooding inside the leaf hut. The Great Being, having brought fruits and roots, returned and, seeing her footprints, thought: 'These are a woman's footprints. My son's virtue must have been broken.' Entering the leaf hut, he set down the fruits and roots and, questioning his son, spoke the first verse:

40.

40.

‘‘Na te kaṭṭhāni bhinnāni, na te udakamābhataṃ;

Aggīpi te na hāpito, kiṃ nu mandova jhāyasī’’ti.

"Your firewood is not split, your water is not fetched; your fire is not kindled, why do you brood like a dullard?"

Tattha aggīpi te na hāpitoti aggipi te na jālito. Mandovāti nippañño andhabālo viya.

Here, 'aggīpi te na hāpito' means 'your fire is not kindled'. 'Mandova' means 'witless, like a blind fool'.

So pitu kathaṃ sutvā uṭṭhāya pitaraṃ vanditvā gāraveneva araññavāse anussāhaṃ pavedento gāthādvayamāha –

Having heard his father's words, he rose, paid respects to his father, and with reverence, expressing his disinclination for forest dwelling, spoke two verses:

41.

41.

‘‘Na [Pg.222] ussahe vane vatthuṃ, kassapāmantayāmi taṃ;

Dukkho vāso araññamhi, raṭṭhaṃ icchāmi gantave.

"I cannot bear to dwell in the forest, Kassapa, I address you; dwelling in the wilderness is difficult, I wish to go to the country.

42.

42.

‘‘Yathā ahaṃ ito gantvā, yasmiṃ janapade vasaṃ;

Ācāraṃ brahme sikkheyyaṃ, taṃ dhammaṃ anusāsa ma’’nti.

“O brahmin, teach me that principle by which, having gone from here, I might dwell in whatever country and learn its customs.”

Tattha kassapāmantayāmi tanti kassapa āmantayāmi taṃ. Gantaveti gantuṃ. Ācāranti yasmiṃ janapade vasāmi, tattha vasanto yathā ācāraṃ janapadacārittaṃ sikkheyyaṃ jāneyyaṃ, taṃ dhammaṃ anusāsa ovadāhīti vadati.

Here, ‘kassapāmantayāmi taṃ’ means ‘Kassapa, I address you.’ ‘Gantave’ means ‘to go.’ ‘Ācāraṃ’ means: ‘In whichever country I dwell, dwelling there, I should learn and know the customary practices of that country.’ He says, ‘Instruct and advise me in that principle.’”

Mahāsatto ‘‘sādhu, tāta, desacārittaṃ te kathessāmī’’ti vatvā gāthādvayamāha –

The Great Being said, “Good, dear one, I will tell you about the conduct of the country,” and spoke these two verses:

43.

43.

‘‘Sace araññaṃ hitvāna, vanamūlaphalāni ca;

Raṭṭhe rocayase vāsaṃ, taṃ dhammaṃ nisāmehi me.

“If, having left the forest and forest roots and fruits, you find delight in dwelling in the realm, then listen to this teaching from me.

44.

44.

‘‘Visaṃ mā paṭisevittho, papātaṃ parivajjaya;

Paṅke ca mā visīdittho, yatto cāsīvise care’’ti.

“Do not partake of poison, avoid a precipice; do not sink into the mud, and be restrained when near a viper.”

Tattha dhammanti sace raṭṭhavāsaṃ rocesi, tena hi tvaṃ janapadacārittaṃ dhammaṃ nisāmehi. Yatto cāsīviseti āsīvisassa santike yatto paṭiyatto careyyāsi, sakkonto āsīvisaṃ parivajjeyyāsīti attho.

Here, ‘dhammaṃ’ means: ‘If you delight in dwelling in the country, then listen to the teaching of the country's customs.’ ‘Yatto cāsīvise’ means: ‘You should conduct yourself with restraint and preparation near a viper, meaning, if possible, you should avoid the viper altogether.’”

Tāpasakumāro saṃkhittena bhāsitassa atthaṃ ajānanto pucchi –

The young ascetic, not understanding the meaning of what was briefly spoken, asked:

45.

45.

‘‘Kiṃ nu visaṃ papāto vā, paṅko vā brahmacārinaṃ;

Kaṃ tvaṃ āsīvisaṃ brūsi, taṃ me akkhāhi pucchito’’ti.

“What is poison, or a precipice, or a mire for one leading the holy life? Whom do you call a viper? Tell me, as I ask you.”

Itaropissa byākāsi –

The other explained to him:

46.

46.

‘‘Āsavo tāta lokasmiṃ, surā nāma pavuccati;

Manuñño surabhī vaggu, sādu khuddarasūpamo;

Visaṃ tadāhu ariyā se, brahmacariyassa nārada.

“Dear one, in this world, an intoxicant called liquor is spoken of; delightful, fragrant, lovely, sweet like a drop of honey. The noble ones call that poison, O Nārada, for the holy life.

47.

47.

‘‘Itthiyo [Pg.223] tāta lokasmiṃ, pamattaṃ pamathenti tā;

Haranti yuvino cittaṃ, tūlaṃ bhaṭṭhaṃva māluto;

Papāto eso akkhāto, brahmacariyassa nārada.

“Women in the world, dear one, overwhelm the heedless; they steal the hearts of young men, like the wind scatters cotton fallen from a tree. This is declared a precipice, O Nārada, for the holy life.

48.

48.

‘‘Lābho siloko sakkāro, pūjā parakulesu ca;

Paṅko eso ca akkhāto, brahmacariyassa nārada.

“Gain, renown, honor, and veneration in other families—this, O Nārada, is declared the mire for the holy life.

49.

49.

‘‘Sasatthā tāta rājāno, āvasanti mahiṃ imaṃ;

Te tādise manussinde, mahante tāta nārada.

“Kings, dear one, with their weapons, inhabit this earth. Such lords of men, great ones, dear Nārada,

50.

50.

‘‘Issarānaṃ adhipatīnaṃ, na tesaṃ pādato care;

Āsīvisoti akkhāto, brahmacariyassa nārada.

“One should not walk at the feet of those rulers and overlords; this is declared a viper, O Nārada, for the holy life.

51.

51.

‘‘Bhattattho bhattakāle ca, yaṃ gehamupasaṅkame;

Yadettha kusalaṃ jaññā, tattha ghāsesanaṃ care.

“One who seeks food should approach a house at mealtime. Knowing what is wholesome there, one should conduct oneself in seeking alms.

52.

52.

‘‘Pavisitvā parakulaṃ, pānatthaṃ bhojanāya vā;

Mitaṃ khāde mitaṃ bhuñje, na ca rūpe manaṃ kare.

“Entering another’s home for drink or food, eat and partake in moderation, and do not fix your mind on forms.

53.

53.

‘‘Goṭṭhaṃ majjaṃ kirāṭañca, sabhā nikiraṇāni ca;

Ārakā parivajjehi, yānīva visamaṃ patha’’nti.

“Avoid cattle pens, taverns, gamblers' haunts, assembly places, and places of dissipation, just as one would a dangerous path.”

Tattha āsavoti pupphāsavādi. Visaṃ tadāhūti taṃ āsavasaṅkhātaṃ suraṃ ariyā ‘‘brahmacariyassa visa’’nti vadanti. Pamattanti muṭṭhassatiṃ. Tūlaṃ bhaṭṭhaṃvāti rukkhā bhassitvā patitatūlaṃ viya. Akkhātoti buddhādīhi kathito. Silokoti kittivaṇṇo. Sakkāroti añjalikammādi. Pūjāti gandhamālādīhi pūjā. Paṅkoti esa osīdāpanaṭṭhena ‘‘paṅko’’ti akkhāto. Mahanteti mahantabhāvappatte. Na tesaṃ pādato careti tesaṃ santike na care, rājakulūpako na bhaveyyāsīti attho. Rājāno hi āsīvisā viya muhutteneva kujjhitvā anayabyasanaṃ pāpenti. Apica antepurappavesane vuttādīnavavasenapettha attho veditabbo.

Here, ‘āsavo’ means fermented liquor made from flowers and so forth. ‘Visaṃ tadāhu’ means: ‘The noble ones call that liquor, which is called “āsava,” “the poison for the holy life.”’ ‘Pamatta’ means ‘having lost mindfulness.’ ‘Tūlaṃ bhaṭṭhaṃva’ means ‘like cotton fallen from a tree.’ ‘Akkhāto’ means ‘declared’ by the Buddhas and others. ‘Siloka’ means ‘fame and renown.’ ‘Sakkāro’ means ‘acts of homage’ such as folding the hands. ‘Pūjā’ means ‘veneration’ with perfumes, garlands, and so forth. ‘Paṅka’ is declared ‘mire’ because it causes one to sink down. ‘Mahante’ means ‘having attained a great state.’ ‘Na tesaṃ pādato care’ means: ‘Do not walk near them, do not become a courtier.’ This is the meaning. For kings, like vipers, may become angry in an instant and bring about ruin and destruction. Moreover, the meaning here should be understood in terms of the dangers mentioned regarding entering the inner palace.

Bhattatthoti [Pg.224] bhattena atthiko hutvā. Yadettha kusalanti yaṃ tesu upasaṅkamitabbesu gehesu kusalaṃ anavajjaṃ pañcaagocararahitaṃ jāneyyāsi, tattha ghāsesanaṃ careyyāsīti attho. Na ca rūpe manaṃ kareti parakule mattaññū hutvā bhojanaṃ bhuñjantopi tattha itthirūpe manaṃ mā kareyyāsi, mā cakkhuṃ ummīletvā itthirūpe nimittaṃ gaṇheyyāsīti vadati. Goṭṭhaṃ majjaṃ kirāṭanti ayaṃ potthakesu pāṭho, aṭṭhakathāyaṃ pana ‘‘goṭṭhaṃ majjaṃ kirāsañcā’’ti vatvā ‘‘goṭṭhanti gunnaṃ ṭhitaṭṭhānaṃ. Majjanti pānāgāraṃ. Kirāsanti dhuttakerāṭikajana’’nti vuttaṃ. Sabhā nikiraṇāni cāti sabhāyo ca hiraññasuvaṇṇānaṃ nikiraṇaṭṭhānāni ca. Ārakāti etāni sabbāni dūrato parivajjeyyāsi. Yānīvāti sappitelayānena gacchanto visamaṃ maggaṃ viya.

‘Bhattattho’ means ‘being desirous of food.’ ‘Yadettha kusalaṃ’ means: ‘In those households that are to be approached, you should know what is wholesome, blameless, and free from the five wrong resorts; there you should conduct yourself in seeking alms.’ This is the meaning. ‘Na ca rūpe manaṃ kare’ means: ‘Even while eating food in moderation in another's family, do not fix your mind on the forms of women there; do not open your eyes and take a sign from the forms of women.’ This is what is said. ‘Goṭṭhaṃ majjaṃ kirāṭañca’ is the reading in the texts, but the commentary says ‘goṭṭhaṃ majjaṃ kirāsañca,’ explaining ‘goṭṭha’ as ‘a place where cattle stand,’ ‘majja’ as ‘a drinking house,’ and ‘kirāsa’ as ‘rogues and tricksters.’ ‘Sabhā nikiraṇāni ca’ means ‘assembly halls and places where gold and silver are scattered.’ ‘Ārakā’ means ‘you should avoid all these from afar.’ ‘Yānīva’ means ‘like a dangerous path when going by a vehicle.’”

Māṇavo pitu kathentasseva satiṃ paṭilabhitvā ‘‘tāta, alaṃ me manussapathenā’’ti āha. Athassa pitā mettādibhāvanaṃ ācikkhi. So tassovāde ṭhatvā na cirasseva jhānābhiññā nibbattesi. Ubhopi pitāputtā aparihīnajjhānā kālaṃ katvā brahmaloke nibbattiṃsu.

As his father was speaking, the young man regained mindfulness and said, “Father, enough of the human way for me.” Then his father explained to him the development of loving-kindness and the like. Standing firm in his father's advice, he soon developed jhānas and higher knowledges. Both father and son, with their jhānas undiminished, passed away and were reborn in the Brahma world.

Satthā imaṃ dhammadesanaṃ āharitvā jātakaṃ samodhānesi – ‘‘tadā sā kumārikā ayaṃ kumārikā ahosi, tāpasakumāro ukkaṇṭhitabhikkhu, pitā pana ahameva ahosi’’nti.

The Teacher, having delivered this discourse, connected the Jātaka thus: “At that time, that maiden was this maiden; the ascetic youth was the discontented bhikkhu; and the father was I myself.”

Cūḷanāradajātakavaṇṇanā catutthā.

The commentary on the Cūḷanārada Jātaka, the fourth.

[478] 5. Dūtajātakavaṇṇanā

[478] 5. The Commentary on the Dūta Jātaka

Dūte te brahme pāhesinti idaṃ satthā jetavane viharanto attano paññāpasaṃsanaṃ ārabbha kathesi. Dhammasabhāyaṃ bhikkhū kathaṃ samuṭṭhāpesuṃ ‘‘passatha, āvuso, dasabalassa upāyakosallaṃ, nandassa sakyaputtassa accharāgaṇaṃ dassetvā arahattaṃ adāsi, cūḷapanthakassa pilotikaṃ datvā saha paṭisambhidāhi arahattaṃ adāsi, kammāraputtassa padumaṃ dassetvā arahattaṃ adāsi, evaṃ nānāupāyehi satte vinetī’’ti[Pg.225]. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, tathāgato idāneva ‘iminā idaṃ hotī’ti upāyakusalo, pubbepi upāyakusaloyevā’’ti vatvā atītaṃ āhari.

“Send them as messengers, O brahmin!”—this the Teacher related while dwelling at Jetavana, concerning the praise of his own wisdom. In the Dhamma hall, the bhikkhus started a discussion: “Friends, see the skill in means of the One of Ten Powers! By showing a host of celestial nymphs to Nanda the Sakyan, he gave him arahantship. By giving a piece of cloth to Cūḷapanthaka, he granted him arahantship along with the analytical knowledges. By showing a lotus to the blacksmith’s son, he bestowed arahantship. Thus, he guides beings through various means.” The Teacher, arriving, asked, “Bhikkhus, what discussion are you engaged in now?” When they replied, “This one,” he said, “Bhikkhus, not only now is the Tathāgata skilled in means, knowing, ‘By this, this happens.’ Even in the past, he was skilled in means,” and he related a story of the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente janapado ahirañño ahosi. So hi janapadaṃ pīḷetvā dhanameva saṃkaḍḍhi. Tadā bodhisatto kāsigāme brāhmaṇakule nibbattitvā vayappatto takkasilaṃ gantvā ‘‘pacchā dhammena bhikkhaṃ caritvā ācariyadhanaṃ āharissāmī’’ti vatvā sippaṃ paṭṭhapetvā niṭṭhitasippo anuyogaṃ datvā ‘‘ācariya, tumhākaṃ dhanaṃ āharissāmī’’ti āpucchitvā nikkhamma janapade caranto dhammena samena pariyesitvā satta nikkhe labhitvā ‘‘ācariyassa dassāmī’’ti gacchanto antarāmagge gaṅgaṃ otarituṃ nāvaṃ abhiruhi. Tassa tattha nāvāya viparivattamānāya taṃ suvaṇṇaṃ udake pati. So cintesi ‘‘dullabhaṃ hiraññaṃ, janapade puna ācariyadhane pariyesiyamāne papañco bhavissati, yaṃnūnāhaṃ gaṅgātīreyeva nirāhāro nisīdeyyaṃ, tassa me nisinnabhāvaṃ anupubbena rājā jānissati, tato amacce pesessati, ahaṃ tehi saddhiṃ na mantessāmi, tato rājā sayaṃ āgamissati, iminā upāyena tassa santike ācariyadhanaṃ labhissāmī’’ti. So gaṅgātīre uttarisāṭakaṃ pārupitvā yaññasuttaṃ bahi ṭhapetvā rajatapaṭṭavaṇṇe vālukatale suvaṇṇapaṭimā viya nisīdi. Taṃ nirāhāraṃ nisinnaṃ disvā mahājano ‘‘kasmā nisinnosī’’ti pucchi, kassaci na kathesi. Punadivase dvāragāmavāsino tassa tattha nisinnabhāvaṃ sutvā āgantvā pucchiṃsu, tesampi na kathesi. Te tassa kilamathaṃ disvā paridevantā pakkamiṃsu. Tatiyadivase nagaravāsino āgamiṃsu, catutthadivase nagarato issarajanā, pañcamadivase rājapurisā. Chaṭṭhadivase rājā amacce pesesi, tehipi saddhiṃ na kathesi. Sattamadivase rājā bhayaṭṭito hutvā tassa santikaṃ gantvā pucchanto paṭhamaṃ gāthamāha –

In the past, when Brahmadatta was ruling in Benares, the countryside was without gold, for he oppressed the countryside and collected only wealth. At that time, the Bodhisatta was born into a brahmin family in a Kasi village. When he came of age, he went to Takkasila, saying, “Afterwards, I will wander for alms righteously and bring back the teacher’s fee.” Having established himself in his craft and completed his training, he applied himself and said, “Teacher, I will bring your fee,” then took his leave and departed. Wandering through the countryside, he sought righteously and fairly, and obtained seven nikkhas. Thinking, “I will give this to the teacher,” he set out. On the way, he boarded a boat to cross the Ganges. While the boat was tossing about there, that gold fell into the water. He thought, “Gold is hard to come by. If I search again in the countryside for the teacher’s fee, there will be complications. What if I were to sit here fasting on the bank of the Ganges? The king will gradually learn of my sitting there, and then he will send his ministers. I will not speak with them, and then the king will come himself. By this means, I will obtain the teacher’s fee from him.” So, on the bank of the Ganges, he wrapped his upper robe around him, left the sacrificial thread outside, and sat on the sandy shore, which was the color of a silver plate, like a golden statue. Seeing him sitting there without food, the multitude asked, “Why are you sitting here?” He spoke to no one. On the next day, villagers from the gateway village heard of him sitting there, came, and asked, but he did not speak to them either. Seeing his distress, they lamented and left. On the third day, townspeople came; on the fourth day, prominent people from the city; on the fifth day, the king’s men. On the sixth day, the king sent his ministers, but he did not speak with them either. On the seventh day, the king, becoming fearful, went to him and, questioning him, spoke the first verse:

54.

54.

‘‘Dūte te brahme pāhesiṃ, gaṅgātīrasmi jhāyato;

Tesaṃ puṭṭho na byākāsi, dukkhaṃ guyhamataṃ nu te’’ti.

“Brahmin, I sent messengers to you as you were meditating on the bank of the Ganges; questioned by them, you did not answer. Is your suffering a matter to be kept secret?”

Tattha [Pg.226] dukkhaṃ guyhamataṃ nu teti kiṃ nu kho, brāhmaṇa, yaṃ tava dukkhaṃ uppannaṃ, taṃ te guyhameva mataṃ, na aññassa ācikkhitabbanti.

Here, “Is your suffering a matter to be kept secret?” means, “Brahmin, is the suffering that has arisen for you considered something to be kept secret, not to be told to another?”

Taṃ sutvā mahāsatto ‘‘mahārāja, dukkhaṃ nāma harituṃ samatthasseva ācikkhitabbaṃ, na aññassā’’ti vatvā satta gāthā abhāsi –

Hearing this, the Great Being said, “Great king, suffering should be told only to one capable of removing it, not to another,” and then spoke seven verses:

55.

55.

‘‘Sace te dukkhamuppajje, kāsīnaṃ raṭṭhavaḍḍhana;

Mā kho naṃ tassa akkhāhi, yo taṃ dukkhā na mocaye.

“If suffering should arise for you, O increaser of the Kasi realm, do not tell it to one who cannot free you from that suffering.

56.

56.

‘‘Yo tassa dukkhajātassa, ekaṅgamapi bhāgaso;

Vippamoceyya dhammena, kāmaṃ tassa pavedaya.

“To one who, by righteous means, could relieve even a single part of the suffering that has arisen, you should willingly declare it.

57.

57.

‘‘Suvijānaṃ siṅgālānaṃ, sakuṇānañca vassitaṃ;

Manussavassitaṃ rāja, dubbijānataraṃ tato.

“The howling of jackals is easily known, and the calls of birds; the speech of humans, O king, is more difficult to understand than that.

58.

58.

‘‘Api ce maññatī poso, ñāti mitto sakhāti vā;

Yo pubbe sumano hutvā, pacchā sampajjate diso.

“One may think a person is a relative, a friend, or a companion; yet one who was formerly well-disposed may later become an enemy.

59.

59.

‘‘Yo attano dukkhamanānupuṭṭho, pavedaye jantu akālarūpe;

Ānandino tassa bhavanti mittā, hitesino tassa dukhī bhavanti.

“The person who, unasked and at an inopportune time, reveals their own suffering—their enemies rejoice, while their well-wishers are saddened.

60.

60.

‘‘Kālañca ñatvāna tathāvidhassa, medhāvinaṃ ekamanaṃ viditvā;

Akkheyya tibbāni parassa dhīro, saṇhaṃ giraṃ atthavatiṃ pamuñce.

“Knowing the right time, and having understood a wise person of such a kind to be of one mind, a steadfast person should speak of intense sufferings to another, uttering gentle and meaningful speech.

61.

61.

‘‘Sace ca jaññā avisayhamattano, na te hi mayhaṃ sukhāgamāya;

Ekova tibbāni saheyya dhīro, saccaṃ hirottappamapekkhamāno’’ti.

“And if one should know one's own suffering to be unbearable, and that these worldly conditions do not arise for one's happiness alone, then the steadfast person, having regard for truth, moral shame, and moral dread, should endure intense sufferings alone.”

Tattha [Pg.227] uppajjeti sace tava uppajjeyya. Mā akkhāhīti mā kathehi. Dubbijānataraṃ tatoti tato tiracchānagatavassitatopi dubbijānataraṃ, tasmā tathato ajānitvā harituṃ asamatthassa attano dukkhaṃ na kathetabbamevāti. Api ceti gāthā vuttatthāva. Anānupuṭṭhoti punappunaṃ puṭṭho. Pavedayeti katheti. Akālarūpeti akāle. Kālanti attano guyhassa kathanakālaṃ. Tathāvidhassāti paṇḍitapurisaṃ attanā saddhiṃ ekamanaṃ viditvā tathāvidhassa ācikkheyya. Tibbānīti dukkhāni.

Here, `uppajje` means 'should it arise for you.' `Mā akkhāhi` means 'do not speak of it.' `Dubbijānataraṃ tato` means harder to know than even the cries of animals; therefore, without knowing for certain, one should not speak of one's suffering to one who is unable to remove it. The verse beginning `Api ce` has the meaning as stated. `Anānupuṭṭho` means unasked. `Pavedaye` means speaks of it. `Akālarūpe` means at an improper time. `Kālaṃ` means the time to speak of one’s own secret. `Tathāvidhassa` means having recognized a wise person as being of one mind with oneself, one should disclose it to such a one. `Tibbāni` means sufferings.

Saceti yadi attano dukkhaṃ avisayhaṃ attano vā paresaṃ vā purisakārena atekicchaṃ jāneyya. Te hīti te eva lokapaveṇikā, aṭṭhalokadhammāti attho. Idaṃ vuttaṃ hoti – atha ayaṃ lokapaveṇī na mayhaṃ eva sukhāgamāya uppannā, aṭṭhahi lokadhammehi parimutto nāma natthi, evaṃ sante sukhameva patthentena parassa dukkhāropanaṃ nāma na yuttaṃ, netaṃ hirottappasampannena kattabbaṃ, atthi ca me hirī ottappanti saccaṃ saṃvijjamānaṃ attani hirottappaṃ apekkhamānova aññassa anārocetvā ekova tibbāni saheyya dhīroti.

Here, `Sace` means if one should know one’s own suffering to be unbearable and incurable by human effort, whether by oneself or by others. `Te hi` means these worldly customs, that is, the eight worldly conditions. This is what is said: This worldly custom has not arisen for my happiness alone; there is no one exempt from the eight worldly conditions. That being so, for one who desires only happiness, it is not fitting to impose suffering on another. This should not be done by one endowed with moral shame and moral dread. Considering the truth and the moral shame and moral dread that truly exist in oneself, and not revealing it to another, the steadfast person should endure intense sufferings alone.

Evaṃ mahāsatto sattahi gāthāhi rañño dhammaṃ desetvā attano ācariyadhanassa pariyesitabhāvaṃ dassento catasso gāthā abhāsi –

Thus, the Great Being, having taught the Dhamma to the king with seven verses, and showing that he had been seeking the teacher’s fee, spoke four verses:

62.

62.

‘‘Ahaṃ raṭṭhe vicaranto, nigame rājadhāniyo;

Bhikkhamāno mahārāja, ācariyassa dhanatthiko.

“Wandering through the country, in market towns and royal cities, I requested alms, O great king, being in need of wealth for my teacher.

63.

63.

‘‘Gahapatī rājapurise, mahāsāle ca brāhmaṇe;

Alatthaṃ satta nikkhāni, suvaṇṇassa janādhipa;

Te me naṭṭhā mahārāja, tasmā socāmahaṃ bhusaṃ.

“From householders, royal officials, and wealthy brahmins, I obtained seven nikkhas of gold, O lord of men. They have been lost to me, great king, therefore I grieve deeply.

64.

64.

‘‘Purisā te mahārāja, manasānuvicintitā;

Nālaṃ dukkhā pamocetuṃ, tasmā tesaṃ na byāhariṃ.

“Your men, great king, I have considered in my mind; they are not able to free me from suffering, therefore I did not speak to them.

65.

65.

‘‘Tvañca [Pg.228] kho me mahārāja, manasānuvicintito;

Alaṃ dukkhā pamocetuṃ, tasmā tuyhaṃ pavedayi’’nti.

“But you, great king, have been considered by me in my mind; you are capable of freeing me from suffering; therefore, I have revealed it to you.”

Tattha bhikkhamānoti ete gahapatiādayo yācamāno. Te meti te satta nikkhā mama gaṅgaṃ tarantassa naṭṭhā, gaṅgāyaṃ patitā. Purisā teti mahārāja, tava dūtapurisā. Anuvicintitāti ‘‘nālaṃ ime maṃ dukkhā mocetu’’nti mayā ñātā. Tasmāti tena kāraṇena tesaṃ attano dukkhaṃ nācikkhiṃ. Pavedayinti kathesiṃ.

Here, `bhikkhamāno` means asking those householders and others. `Te me` means those seven nikkhas were lost to me when I was crossing the Ganges, having fallen into the river. `Purisā te` means your messengers, great king. `Anuvicintitā` means I knew that 'they are not able to free me from suffering.' `Tasmā` means for that reason I did not declare my suffering to them. `Pavedayiṃ` means I spoke.

Rājā tassa dhammakathaṃ sutvā ‘‘mā cintayi, brāhmaṇa, ahaṃ te ācariyadhanaṃ dassāmī’’ti dviguṇadhanamadāsi. Tamatthaṃ pakāsento satthā osānagāthamāha –

Hearing his Dhamma talk, the king said to him, “Do not worry, brahmin, I will give you the teacher’s fee,” and gave him double the wealth. Explaining this matter, the Teacher spoke the concluding verse:

66.

66.

‘‘Tassādāsi pasannatto, kāsīnaṃ raṭṭhavaḍḍhano;

Jātarūpamaye nikkhe, suvaṇṇassa catuddasā’’ti.

“With a pleased mind, the increaser of the Kāsi realm gave him fourteen nikkhas made of pure gold.”

Tattha jātarūpamayeti te suvaṇṇassa catuddasa nikkhe jātarūpamayeyeva adāsi, na yassa vā tassa vā suvaṇṇassāti attho.

Here, `jātarūpamaye` means he gave fourteen nikkhas of gold that was indeed pure gold, not just any gold.

Mahāsatto rañño ovādaṃ datvā ācariyassa dhanaṃ datvā dānādīni puññāni katvā rājāpi tassovāde ṭhito dhammena rajjaṃ kāretvā ubhopi yathākammaṃ gatā.

The Great Being gave counsel to the king, paid the teacher's fee, and performed meritorious deeds such as generosity. The king, established in that counsel, ruled righteously. Both passed away according to their deeds.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva, pubbepi tathāgato upāyakusaloyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā rājā ānando ahosi, ācariyo sāriputto, brāhmaṇamāṇavo pana ahameva ahosi’’nti.

Bringing this Dhamma teaching to a close, the Teacher said, "Not only now, monks, but in the past, too, the Tathāgata was skilled in skillful means," and he identified the Jātaka: "At that time, the king was Ānanda, the teacher was Sāriputta, and the brahmin youth was none other than myself."

Dūtajātakavaṇṇanā pañcamā.

The fifth, the Dūta Jātaka Commentary, is finished.

[479] 6. Kāliṅgabodhijātakavaṇṇanā

[479] 6. The Kāliṅgabodhi Jātaka Commentary

Rājā kāliṅgo cakkavattīti idaṃ satthā jetavane viharanto ānandattherena kataṃ mahābodhipūjaṃ ārabbha kathesi. Veneyyasaṅgahatthāya hi tathāgate janapadacārikaṃ pakkante sāvatthivāsino gandhamālādihatthā jetavanaṃ gantvā aññaṃ pūjanīyaṭṭhānaṃ alabhitvā gandhakuṭidvāre pātetvā [Pg.229] gacchanti, te uḷārapāmojjā na honti. Taṃ kāraṇaṃ ñatvā anāthapiṇḍiko tathāgatassa jetavanaṃ āgatakāle ānandattherassa santikaṃ gantvā ‘‘bhante, ayaṃ vihāro tathāgate cārikaṃ pakkante nipaccayo hoti, manussānaṃ gandhamālādīhi pūjanīyaṭṭhānaṃ na hoti, sādhu, bhante, tathāgatassa imamatthaṃ ārocetvā ekassa pūjanīyaṭṭhānassa sakkuṇeyyabhāvaṃ jānāthā’’ti āha. So ‘‘sādhū’’ti sampaṭicchitvā tathāgataṃ pucchi ‘‘kati nu kho, bhante, cetiyānī’’ti? ‘‘Tīṇi ānandā’’ti. ‘‘Katamāni, bhante, tīṇī’’ti? ‘‘Sārīrikaṃ pāribhogikaṃ uddissaka’’nti. ‘‘Sakkā pana, bhante, tumhesu dharantesuyeva cetiyaṃ kātu’’nti. ‘‘Ānanda, sārīrikaṃ na sakkā kātuṃ. Tañhi buddhānaṃ parinibbānakāle hoti, uddissakaṃ avatthukaṃ mamāyanamattameva hoti, buddhehi paribhutto mahābodhirukkho buddhesu dharantesupi cetiyamevā’’ti. ‘‘Bhante, tumhesu pakkantesu jetavanavihāro appaṭisaraṇo hoti, mahājano pūjanīyaṭṭhānaṃ na labhati, mahābodhito bījaṃ āharitvā jetavanadvāre ropessāmi, bhante’’ti. ‘‘Sādhu, ānanda, ropehi, evaṃ sante jetavane mama nibaddhavāso viya bhavissatī’’ti.

“The king of Kāliṅga, a universal monarch…” This the Teacher related while dwelling at Jetavana, concerning the great worship of the Bodhi tree performed by the Elder Ānanda. For the sake of gathering disciples, when the Tathāgata went on a journey through the countryside, the residents of Sāvatthī, carrying perfumes and garlands, would go to Jetavana. Not finding any other place of worship, they would drop them at the door of the perfumed chamber and depart, not feeling great joy. Knowing this reason, Anāthapiṇḍika went to the Elder Ānanda when the Tathāgata had returned to Jetavana and said, "Venerable sir, this monastery becomes unattended when the Tathāgata goes on a journey. People have no place to worship with perfumes and garlands. It would be good, venerable sir, if you would inform the Tathāgata of this matter and find out whether it is possible to establish a place of worship." He agreed, saying, "Good," and asked the Tathāgata, "How many kinds of shrines are there, Lord?" "Three, Ānanda." "What are the three, Lord?" "Relic shrines, shrines of use, and commemorative shrines." "But is it possible, Lord, to create a shrine while you are still living?" "Ānanda, a relic shrine cannot be made. That arises only at the Parinibbāna of the Buddhas. A commemorative shrine is without a physical basis—it is merely a sign of reverence. The great Bodhi tree, used by the Buddhas, is a shrine even while the Buddhas are living." "Lord, when you are away, the Jetavana monastery is without a protector. The multitude finds no place of worship. I will bring a seed from the great Bodhi tree and plant it at the gate of Jetavana, Lord." "Good, Ānanda, plant it. Thus, it will be as if I have a continuous dwelling at Jetavana."

Thero kosalanarindassa anāthapiṇḍikassa visākhādīnañca ārocetvā jetavanadvāre bodhiropanaṭṭhāne āvāṭaṃ khaṇāpetvā mahāmoggallānattheraṃ āha – ‘‘bhante, ahaṃ jetavanadvāre bodhiṃ ropessāmi, mahābodhito me bodhipakkaṃ āharathā’’ti. Thero ‘‘sādhū’’ti sampaṭicchitvā ākāsena bodhimaṇḍaṃ gantvā vaṇṭā parigalantaṃ pakkaṃ bhūmiṃ asampattameva cīvarena sampaṭicchitvā gahetvā ānandattherassa adāsi. Ānandatthero ‘‘ajja bodhiṃ ropessāmī’’ti kosalarājādīnaṃ ārocesi. Rājā sāyanhasamaye mahantena parivārena sabbūpakaraṇāni gāhāpetvā āgami, tathā anāthapiṇḍiko visākhā ca añño ca saddho jano. Thero mahābodhiropanaṭṭhāne mahantaṃ suvaṇṇakaṭāhaṃ ṭhapetvā heṭṭhā chiddaṃ kāretvā gandhakalalassa pūretvā ‘‘idaṃ bodhipakkaṃ ropehi, mahārājā’’ti rañño adāsi. So cintesi ‘‘rajjaṃ nāma na sabbakālaṃ amhākaṃ hatthe tiṭṭhati, idaṃ mayā anāthapiṇḍikena ropāpetuṃ vaṭṭatī’’ti[Pg.230]. So taṃ bodhipakkaṃ mahāseṭṭhissa hatthe ṭhapesi. Anāthapiṇḍiko gandhakalalaṃ viyūhitvā tattha pātesi. Tasmiṃ tassa hatthato muttamatteyeva sabbesaṃ passantānaññeva naṅgalasīsappamāṇo bodhikhandho paṇṇāsahatthubbedho uṭṭhahi, catūsu disāsu uddhañcāti pañca mahāsākhā paṇṇāsahatthāva nikkhamiṃsu. Iti so taṅkhaṇaññeva vanappatijeṭṭhako hutvā aṭṭhāsi. Rājā aṭṭhārasamatte suvaṇṇarajataghaṭe gandhodakena pūretvā nīluppalahatthakādipaṭimaṇḍite mahābodhiṃ parikkhipitvā puṇṇaghaṭe paṭipāṭiyā ṭhapesi, sattaratanamayaṃ vedikaṃ kāresi, suvaṇṇamissakaṃ vālukaṃ okiri, pākāraparikkhepaṃ kāresi, sattaratanamayaṃ dvārakoṭṭhakaṃ kāresi, sakkāro mahā ahosi.

The elder informed the King of Kosala, Anāthapiṇḍika, Visākhā, and others, and had a pit dug at the spot for planting the Bodhi tree near the gate of Jetavana. Then he addressed the Venerable Mahāmoggallāna: "Venerable sir, I will plant the Bodhi tree at the gate of Jetavana. Please bring me a fruit from the Great Bodhi tree." The elder consented, saying, "Very well," and traveled through the air to the Bodhi terrace. There, he caught in his robe a ripe fruit that was falling from its stalk just before it reached the ground, and gave it to the Venerable Ānanda. The Venerable Ānanda announced to the King of Kosala and others, "Today I will plant the Bodhi tree." In the evening, the king arrived with a large retinue, having them bring all the necessary items. Likewise, Anāthapiṇḍika, Visākhā, and other faithful people came. The elder placed a large golden bowl at the site for planting the Great Bodhi tree, had a hole made at the bottom, filled it with fragrant mud, and said to the king, "Great king, plant this Bodhi fruit." The king thought, "Kingship does not remain in our hands forever; it is fitting that I have Anāthapiṇḍika plant this." So he placed the Bodhi fruit in the hands of the great merchant. Anāthapiṇḍika placed it in the fragrant mud. The moment it left his hand, before the eyes of all present, a Bodhi shoot the size of a plow-head instantly sprang up to a height of fifty cubits. Five great branches, each fifty cubits long, spread out in the four directions and upwards. Thus, in that very instant, it stood as the foremost of forest trees. The king had eighteen golden and silver pots filled with fragrant water, adorned with blue lotuses and other flowers, and arranged them in rows around the Great Bodhi tree. He had a railing made of the seven precious gems constructed, scattered sand mixed with gold, built a surrounding wall, and constructed a gatehouse of the seven precious gems. The honor shown was immense.

Thero tathāgataṃ upasaṅkamitvā ‘‘bhante, tumhehi mahābodhimūle samāpannasamāpattiṃ mayā ropitabodhimūle nisīditvā mahājanassa hitatthāya samāpajjathā’’ti āha. ‘‘Ānanda, kiṃ kathesi, mayi mahābodhimūle samāpannasamāpattiṃ samāpajjitvā nisinne añño padeso dhāretuṃ na sakkotī’’ti. ‘‘Bhante, mahājanassa hitatthāya imassa bhūmippadesassa dhuvaniyāmena samāpattisukhena taṃ bodhimūlaṃ paribhuñjathā’’ti. Satthā ekarattiṃ samāpattisukhena paribhuñji. Thero kosalarājādīnaṃ kathetvā bodhimahaṃ nāma kāresi. Sopi kho bodhirukkho ānandattherena ropitattā ānandabodhiyevāti paññāyittha. Tadā bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso āyasmā ānando dharanteyeva tathāgate bodhiṃ ropetvā mahāpūjaṃ kāresi, aho mahāguṇo thero’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi ānando saparivāresu catūsu mahādīpesu manusse gahetvā bahugandhamālādīni āharitvā mahābodhimaṇḍe bodhimahaṃ kāresiyevā’’ti vatvā atītaṃ āhari.

The elder approached the Tathāgata and said, "Venerable sir, may you, who attained absorption at the foot of the Great Bodhi tree, now sit at the foot of the Bodhi tree I planted and enter that same absorption for the welfare of the multitude." "Ānanda, what are you saying? When I am seated, having entered the absorption I attained at the foot of the Great Bodhi tree, no other place is able to bear it." "Venerable sir, for the welfare of the multitude, by the fixed nature of this spot of earth, may you enjoy that Bodhi tree’s base with the bliss of absorption." The Teacher enjoyed it with the bliss of absorption for one night. The elder spoke to the King of Kosala and others and had a great Bodhi festival conducted. That very Bodhi tree, having been planted by the Elder Ānanda, became known as the Ānanda Bodhi. Then the monks in the Dhamma hall started a discussion: "Friends, the venerable Ānanda, while the Tathāgata was still living, planted a Bodhi tree and had a great offering made—ah, how great are the elder’s virtues!" The Teacher arrived and asked, "Monks, for what discussion are you gathered here now?" When they replied, "For this one," he said, "Not only now, monks, but in the past too, Ānanda, taking people from the four great continents along with their retinues, bringing many perfumes, garlands, and other offerings, had a great Bodhi festival conducted at the great Bodhi terrace." Having said this, he related the past.

Atīte kaliṅgaraṭṭhe dantapuranagare kāliṅgo nāma rājā rajjaṃ kāresi. Tassa mahākāliṅgo, cūḷakāliṅgoti dve puttā ahesuṃ. Nemittakā ‘‘jeṭṭhaputto pitu accayena rajjaṃ kāressati, kaniṭṭho pana isipabbajjaṃ [Pg.231] pabbajitvā bhikkhāya carissati, putto panassa cakkavattī bhavissatī’’ti byākariṃsu. Aparabhāge jeṭṭhaputto pitu accayena rājā ahosi, kaniṭṭho pana uparājā. So ‘‘putto kira me cakkavattī bhavissatī’’ti puttaṃ nissāya mānaṃ akāsi. Rājā asahanto ‘‘cūḷakāliṅgaṃ gaṇhā’’ti ekaṃ atthacarakaṃ āṇāpesi. So gantvā ‘‘kumāra, rājā taṃ gaṇhāpetukāmo, tava jīvitaṃ rakkhāhī’’ti āha. So attano lañjanamuddikañca sukhumakambalañca khaggañcāti imāni tīṇi atthacarakāmaccassa dassetvā ‘‘imāya saññāya mama puttassa rajjaṃ dadeyyāthā’’ti vatvā araññaṃ pavisitvā ramaṇīye bhūmibhāge assamaṃ katvā isipabbajjaṃ pabbajitvā nadītīre vāsaṃ kappesi.

In the past, in the Kāliṅga country, in the city of Dantapura, a king named Kāliṅga ruled. He had two sons: Mahākāliṅga and Cūḷakāliṅga. The soothsayers predicted, "The eldest son will become king after his father’s passing, but the younger one will go forth into the ascetic life and live by alms. However, his son will become a wheel-turning monarch." Later, after their father’s passing, the eldest son became king, and the younger one became viceroy. He, thinking, "My son, they say, will be a wheel-turning monarch," became arrogant on account of his son. Unable to bear this, the king ordered a minister, "Seize Cūḷakāliṅga!" The minister went and said, "Prince, the king wishes to have you seized. Protect your life!" Then, showing that minister his signet ring, a fine woolen blanket, and a sword—these three things—he said, "By this token, you should give the kingdom to my son." Having spoken thus, he entered the forest, built a hermitage in a pleasant area, went forth into the ascetic life, and settled on the riverbank.

Maddaraṭṭhepi sāgalanagare maddarañño aggamahesī dhītaraṃ vijāyi. Taṃ nemittakā ‘‘ayaṃ bhikkhaṃ caritvā jīvikaṃ kappessati, putto panassā cakkavattī bhavissatī’’ti byākariṃsu. Sakalajambudīpe rājāno taṃ pavattiṃ sutvā ekappahāreneva āgantvā sāgalanagaraṃ rundhiṃsu. Maddarājā cintesi ‘‘sacāhaṃ imaṃ ekassa dassāmi, sesarājāno kujjhissanti, mama dhītaraṃ rakkhissāmī’’ti dhītarañca bhariyañca gahetvā aññātakavesena palāyitvā araññaṃ pavisitvā cūḷakāliṅgakumārassa assamapadato uparibhāge assamaṃ katvā pabbajitvā uñchācariyāya jīvikaṃ kappento tattha paṭivasati. Mātāpitaro ‘‘dhītaraṃ rakkhissāmā’’ti taṃ assamapade katvā phalāphalatthāya gacchanti. Sā tesaṃ gatakāle nānāpupphāni gahetvā pupphacumbaṭakaṃ katvā gaṅgātīre ṭhapitasopānapanti viya jāto eko supupphito ambarukkho atthi, taṃ abhiruhitvā kīḷitvā pupphacumbaṭakaṃ udake khipi. Taṃ ekadivasaṃ gaṅgāyaṃ nhāyantassa cūḷakāliṅgakumārassa sīse laggi. So taṃ oloketvā ‘‘idaṃ ekāya itthiyā kataṃ, no ca kho mahallikāya, taruṇakumārikāya katakammaṃ, vīmaṃsissāmi tāva na’’nti kilesavasena uparigaṅgaṃ gantvā tassā ambarukkhe nisīditvā madhurena sarena gāyantiyā saddaṃ sutvā rukkhamūlaṃ gantvā taṃ disvā ‘‘bhadde, kā nāma tva’’nti āha. ‘‘Manussitthīhamasmi sāmī’’ti. ‘‘Tena hi otarāhī’’ti. ‘‘Na sakkā sāmi, ahaṃ khattiyā’’ti. ‘‘Bhadde, ahampi khattiyoyeva, otarāhī’’ti. Sāmi, na vacanamatteneva khattiyo hoti, yadisi khattiyo, khattiyamāyaṃ [Pg.232] kathehī’’ti. Te ubhopi aññamaññaṃ khattiyamāyaṃ kathayiṃsu. Rājadhītā otari.

In the land of Madda, in the city of Sāgala, the chief queen of the Madda king gave birth to a daughter. The soothsayers predicted, 'She will sustain her life by wandering for alms, but her son will become a wheel-turning monarch.' Hearing this news, kings from all over Jambudīpa came at once and besieged the city of Sāgala. The Madda king thought, 'If I give her to one, the other kings will be angered. I shall protect my daughter.' Taking his daughter and his wife, he fled in disguise, entered the forest, and in a region above the hermitage of Prince Cūḷakāliṅga, he built a hermitage, went forth as an ascetic, and lived there, sustaining his life by gleaning. The parents, thinking, 'We shall protect our daughter,' would leave her at the hermitage and go to gather fruits. In their absence, she would gather various flowers, make a floral wreath, and play by climbing a well-blossomed mango tree that grew on the bank of the Ganges like a flight of stairs. Then she would toss the floral wreath into the water. One day, while Prince Cūḷakāliṅga was bathing in the Ganges, the wreath landed on his head. Observing it, he thought, 'This was made by a woman, and not an old one, but the work of a young maiden. I shall investigate.' Driven by defilement, he went upstream and, hearing the sound of her singing with a sweet voice while sitting on the mango tree, he went to the foot of the tree. Seeing her, he said, 'Good lady, what is your name?' 'I am a human woman, sir.' 'In that case, descend.' 'I cannot, sir, I am of the noble caste.' 'Good lady, I too am of the noble caste. Descend.' 'Sir, one is not of the noble caste by words alone. If you are of the noble caste, speak the lore of the nobles.' They both then spoke to each other of their noble lineage. The king's daughter descended.

Te aññamaññaṃ ajjhācāraṃ cariṃsu. Sā mātāpitūsu āgatesu tassa kāliṅgarājaputtabhāvañceva araññaṃ paviṭṭhakāraṇañca vitthārena tesaṃ kathesi. Te ‘‘sādhū’’ti sampaṭicchitvā taṃ tassa adaṃsu. Tesaṃ piyasaṃvāsena vasantānaṃ rājadhītā gabbhaṃ labhitvā dasamāsaccayena dhaññapuññalakkhaṇasampannaṃ puttaṃ vijāyi, ‘‘kāliṅgo’’tissa nāmaṃ akaṃsu. So vayappatto pitu ceva ayyakassa ca santike sabbasippānaṃ nipphattiṃ pāpuṇi. Athassa pitā nakkhattayogavasena bhātu matabhāvaṃ ñatvā ‘‘tāta, mā tvaṃ araññe vasa, petteyyo te mahākāliṅgo kālakato, tvaṃ dantapuranagaraṃ gantvā kulasantakaṃ sakalarajjaṃ gaṇhāhī’’ti vatvā attanā ānītaṃ muddikañca kambalañca khaggañca datvā ‘‘tāta, dantapuranagare asukavīthiyaṃ amhākaṃ atthacarako amacco atthi, tassa gehe sayanamajjhe otaritvā imāni tīṇi ratanāni tassa dassetvā mama puttabhāvaṃ ācikkha, so taṃ rajje patiṭṭhāpessatī’’ti uyyojesi. So mātāpitaro ca ayyakāyyike ca vanditvā puññamahiddhiyā ākāsena gantvā amaccassa sayanapiṭṭheyeva otaritvā ‘‘kosi tva’’nti puṭṭho ‘‘cūḷakāliṅgassa puttomhī’’ti ācikkhitvā tāni ratanāni dassesi. Amacco rājaparisāya ārocesi. Amaccā nagaraṃ alaṅkārāpetvā tassa setacchattaṃ ussāpayiṃsu.

They had relations with each other. When her parents arrived, she explained to them in detail that he was the prince of Kāliṅga and the reason he had entered the forest. They approved, saying, 'Good,' and gave her to him. As they were living together in loving union, the king's daughter conceived and after ten months gave birth to a son endowed with the marks of fortune and merit. They named him Kāliṅga. When he came of age, he perfected all the arts in the presence of his father and grandfather. Then his father, knowing by the conjunction of the stars that his brother had died, said, 'Son, do not live in the forest. Your paternal uncle, Mahākāliṅga, has passed away. Go to the city of Dantapura and take the entire kingdom which is your family's inheritance.' Having said this, he gave him the signet ring, the blanket, and the sword that he had brought with him, saying, 'Son, in the city of Dantapura, on a certain street, there is a minister who serves our interests. Descend into the middle of his bed in his house, show him these three treasures, and announce that you are my son. He will establish you in the kingdom.' He sent him off. He paid homage to his parents and grandparents and, by the great power of his merit, went through the air and descended right upon the minister's bed. When asked, 'Who are you?' he announced, 'I am the son of Cūḷakāliṅga,' and showed him those treasures. The minister informed the royal court. The ministers had the city decorated and raised the white parasol for him.

Athassa kāliṅgabhāradvājo nāma purohito tassa dasa cakkavattivattāni ācikkhi. So taṃ vattaṃ pūresi. Athassa pannarasauposathadivase cakkadahato cakkaratanaṃ, uposathakulato hatthiratanaṃ, valāhakakulato assaratanaṃ, vepullapabbatato maṇiratanaṃ āgami, itthiratanagahapatiratanapariṇāyakaratanāni pātubhavanti. So sakalacakkavāḷagabbhe rajjaṃ gaṇhitvā ekadivasañca chattiṃsayojanāya parisāya parivuto sabbasetaṃ kelāsakūṭapaṭibhāgaṃ hatthiṃ āruyha mahantena sirivilāsena mātāpitūnaṃ santikaṃ pāyāsi. Athassa sabbabuddhānaṃ jayapallaṅkassa pathavīnābhibhūtassa mahābodhimaṇḍassa uparibhāge nāgo gantuṃ nāsakkhi. Rājā punappunaṃ codesi, so nāsakkhiyeva. Tamatthaṃ pakāsento satthā paṭhamaṃ gāthamāha –

Then, his chaplain, named Kāliṅgabhāradvāja, instructed him in the ten duties of a wheel-turning monarch. He fulfilled those duties. Then, on the Uposatha day of the fifteenth, the wheel-treasure came from the wheel-lake, the elephant-treasure from the Uposatha clan, the horse-treasure from the Valāhaka clan, and the jewel-treasure from Mount Vepulla; the woman-treasure, the householder-treasure, and the counselor-treasure also manifested. Having taken sovereignty within the entire world-system, one day, surrounded by a retinue of thirty-six yojanas, he mounted a completely white elephant that resembled a peak of Mount Kelāsa and set out with great royal splendor to his parents' presence. But when he was above the great Bodhimaṇḍa—the navel of the earth, the throne of victory for all Buddhas—the elephant was unable to proceed. The king urged it again and again, but it was simply unable to go. To make this matter clear, the Teacher spoke the first verse:

67.

67.

‘‘Rājā [Pg.233] kāliṅgo cakkavatti, dhammena pathavimanusāsaṃ;

Agamā bodhisamīpaṃ, nāgena mahānubhāvenā’’ti.

King Kāliṅga, the wheel-turning monarch, ruling the earth with righteousness, approached the vicinity of the Bodhi tree upon his greatly powerful elephant.

Atha rañño purohito raññā saddhiṃ gacchanto ‘‘ākāse āvaraṇaṃ nāma natthi, kiṃ nu kho rājā hatthiṃ pesetuṃ na sakkoti, vīmaṃsissāmī’’ti ākāsato oruyha sabbabuddhānaṃyeva jayapallaṅkaṃ pathavīnābhimaṇḍalabhūtaṃ bhūmibhāgaṃ passi. Tadā kira tattha aṭṭharājakarīsamatte ṭhāne kesamassumattampi tiṇaṃ nāma natthi, rajatapaṭṭavaṇṇavālukā vippakiṇṇā honti, samantā tiṇalatāvanappatiyo bodhimaṇḍaṃ padakkhiṇaṃ katvā āvaṭṭetvā bodhimaṇḍābhimukhāva aṭṭhaṃsu. Brāhmaṇo taṃ bhūmibhāgaṃ oloketvā ‘‘idañhi sabbabuddhānaṃ sabbakilesaviddhaṃsanaṭṭhānaṃ, imassa uparibhāge sakkādīhipi na sakkā gantu’’nti cintetvā kāliṅgarañño santikaṃ gantvā bodhimaṇḍassa vaṇṇaṃ kathetvā rājānaṃ ‘‘otarā’’ti āha. Tamatthaṃ pakāsento satthā imā gāthā āha –

Then the king's chaplain, traveling with the king, thought, 'There is no obstruction in the sky. Why is the king unable to make the elephant go forward? I will investigate.' Descending from the sky, he saw that stretch of ground which is the throne of victory for all Buddhas, the navel-circle of the earth. At that time, it is said, in that place measuring eight royal karīsas, there was not even a blade of grass the size of a hair. Sand the color of a silver sheet was scattered about, and all around, the grasses, creepers, and forest trees, having circumambulated the Bodhimaṇḍa, stood turned towards it, facing the Bodhimaṇḍa. The brahmin, observing that stretch of ground, thought, 'This is indeed the place where all Buddhas shatter all defilements. Even Sakka and others are unable to travel above it.' He went to King Kāliṅga, described the qualities of the Bodhimaṇḍa, and said to the king, 'Descend.' To make this matter clear, the Teacher spoke these verses:

68.

68.

‘‘Kāliṅgo bhāradvājo ca, rājānaṃ kāliṅgaṃ samaṇakolaññaṃ;

Cakkaṃ vattayato pariggahetvā, pañjalī idamavoca.

Kāliṅga Bhāradvāja, with hands joined in reverence, addressed King Kāliṅga, the wheel-turner, the sage of the Kolañña clan, and spoke this:

69.

69.

‘‘Paccoroha mahārāja, bhūmibhāgo yathā samaṇuggato;

Idha anadhivarā buddhā, abhisambuddhā virocanti.

Descend, great king, for this is a stretch of ground fit for ascetics. Here the unexcelled Buddhas, the fully enlightened ones, shine forth.

70.

70.

‘‘Padakkhiṇato āvaṭṭā, tiṇalatā asmiṃ bhūmibhāgasmiṃ;

Pathaviyā nābhiyaṃ maṇḍo, iti no sutaṃ mante mahārāja.

The grasses and creepers on this stretch of ground turn to the right. This is the circle at the navel of the earth; thus have we heard in the sacred texts, great king.

71.

71.

‘‘Sāgarapariyantāya, mediniyā sabbabhūtadharaṇiyā;

Pathaviyā ayaṃ maṇḍo, orohitvā namo karohi.

Of the earth that is bounded by the ocean, the supporter of all beings, this is the sacred circle; descend and pay homage.

72.

72.

‘‘Ye te bhavanti nāgā ca, abhijātā ca kuñjarā;

Ettāvatā padesaṃ te, nāgā neva mupayanti.

Those elephants that are of noble breed, the great tuskers, even they cannot approach this region.

73.

73.

‘‘Abhijāto nāgo kāmaṃ, pesehi kuñjaraṃ dantiṃ;

Ettāvatā padeso, sakkā nāgena mupagantuṃ.

Your elephant is of noble breed; if you wish, urge on the tusker. This region can only be approached so far by an elephant.

74.

74.

‘‘Taṃ [Pg.234] sutvā rājā kāliṅgo, veyyañjanikavaco nisāmetvā;

Sampesesi nāgaṃ ñassāma, mayaṃ yathimassidaṃ vacanaṃ.

Hearing that, King Kāliṅga, having heeded the words of the interpreter of signs, urged the elephant forward, thinking, 'We shall know if this word of his is true.'

75.

75.

‘‘Sampesito ca raññā, nāgo koñcova abhinaditvāna;

Paṭisakkitvā nisīdi, garuṃva bhāraṃ asahamāno’’ti.

And being urged on by the king, the elephant, trumpeting like a curlew, retreated and knelt down, as if unable to bear a heavy burden.

Tattha samaṇakolaññanti tāpasānaṃ puttaṃ. Cakkaṃ vattayatoti cakkaṃ vattayamānaṃ, cakkavattinti attho. Pariggahetvāti bhūmibhāgaṃ vīmaṃsitvā. Samaṇuggatoti sabbabuddhehi vaṇṇito. Anadhivarāti atulyā appameyyā. Virocantīti vihatasabbakilesandhakārā taruṇasūriyā viya idha nisinnā virocanti. Tiṇalatāti tiṇāni ca latāyo ca. Maṇḍoti catunahutādhikadviyojanasatasahassabahalāya pathaviyā maṇḍo sāro nābhibhūto acalaṭṭhānaṃ, kappe saṇṭhahante paṭhamaṃ saṇṭhahati, vinassante pacchā vinassati. Iti no sutanti evaṃ amhehi lakkhaṇamantavasena sutaṃ. Orohitvāti ākāsato otaritvā imassa sabbabuddhānaṃ kilesaviddhaṃsanaṭṭhānassa namo karohi, pūjāsakkāraṃ karohi.

Therein, 'samaṇakolañña' means the son of ascetics. 'Cakkaṃ vattayato' means turning the wheel; the sense is 'wheel-turner' (cakkavattī). 'Pariggahetvā' means having examined the region. 'Samaṇuggato' means praised by all Buddhas. 'Anadhivarā' means incomparable and immeasurable. 'Virocanti' means, having dispelled all the darkness of defilements, they shine, seated here like the morning sun. 'Tiṇalatā' means grasses and creepers. 'Maṇḍo' refers to the essence of the earth, two hundred and forty thousand yojanas thick, unconquered, an unmoving place; when the aeon forms, it is the first to form, and when it perishes, it is the last to perish. 'Iti no sutaṃ' means thus have we heard through the lore of marks. 'Orohitvā' means descending from the sky, pay homage to this place where all Buddhas have destroyed the defilements, and make offerings and show honor.

Ye teti ye cakkavattirañño hatthiratanasaṅkhātā uposathakule nibbattanāgā. Ettāvatāti sabbepi te ettakaṃ padesaṃ neva upayanti, koṭṭiyamānāpi na upagacchantiyeva. Abhijātoti gocariyādīni aṭṭha hatthikulāni abhibhavitvā atikkamitvā uposathakule jāto. Kuñjaranti uttamaṃ. Ettāvatāti ettako padeso sakkā etena nāgena upagantuṃ, ito uttari na sakkā, abhikaṅkhanto vajiraṅkusena saññaṃ datvā pesehīti. Veyyañjanikavaco nisāmetvāti bhikkhave, so rājā tassa lakkhaṇapāṭhakassa veyyañjanikassa kāliṅgabhāradvājassa vaco nisāmetvā upadhāretvā ‘‘ñassāma mayaṃ yathā imassa vacanaṃ yadi vā saccaṃ yadi vā alika’’nti vīmaṃsanto nāgaṃ pesesīti attho. Koñcova abhinaditvānāti bhikkhave, so nāgo tena raññā vajiraṅkusena codetvā pesito koñcasakuṇo viya naditvā paṭisakkitvā soṇḍaṃ ukkhipitvā gīvaṃ unnāmetvā garuṃ bhāraṃ vahituṃ asakkonto viya ākāseyeva nisīdi.

'Ye te' refers to those elephants born in the Uposatha family, renowned as the elephant-jewels of a wheel-turning king. 'Ettāvatā' means all of them cannot reach even this area; even when prodded, they do not proceed further. 'Abhijāto' means born in the Uposatha family, having surpassed and transcended the eight elephant families, such as Gocariya and others. 'Kuñjara' means the excellent one. 'Ettāvatā' means this much area can be traversed by this elephant; beyond this, it cannot. If you desire to proceed further, give the signal with the diamond goad and send it forth. 'Veyyañjanikavaco nisāmetvā' means, monks, the king, having heard and heeded the words of that reader of marks, the soothsayer Kāliṅga Bhāradvāja, thinking, "We shall know whether his words are true or false," sent the elephant forth. 'Koñcova abhinaditvāna' means, monks, that elephant, urged on by the king with the diamond goad, trumpeted like a curlew, retreated, raised its trunk, craned its neck, and as if unable to bear the heavy burden, sat down right there in the air.

So [Pg.235] tena punappunaṃ vijjhiyamāno vedanaṃ sahituṃ asakkonto kālamakāsi. Rājā panassa matabhāvaṃ ajānanto piṭṭhe nisinnova ahosi. Kāliṅgabhāradvājo ‘‘mahārāja, tava nāgo niruddho, aññaṃ hatthiṃ saṅkamā’’ti āha. Tamatthaṃ pakāsento satthā dasamaṃ gāthamāha –

Being repeatedly prodded thus, unable to endure the pain, it died. The king, however, unaware of its death, remained seated on its back. Kāliṅga Bhāradvāja said, "Great King, your elephant has perished; mount another elephant." To explain this matter, the Teacher spoke the tenth verse:

76.

76.

‘‘Kāliṅgabhāradvājo, nāgaṃ khīṇāyukaṃ viditvāna;

Rājānaṃ kāliṅgaṃ, taramāno ajjhabhāsittha;

Aññaṃ saṅkama nāgaṃ, nāgo khīṇāyuko mahārājā’’ti.

"Kāliṅga Bhāradvāja, knowing the elephant's life-span was exhausted, urgently addressed King Kāliṅga: 'Mount another elephant; the elephant's life-span is exhausted, Great King.'"

Tattha nāgo khīṇāyukoti nāgo te jīvitakkhayaṃ patto, yaṃ kiñci karontena na sakkā piṭṭhe nisinnena bodhimaṇḍamatthakena gantuṃ. Aññaṃ nāgaṃ saṅkamāti rañño puññiddhibalena añño nāgo uposathakulato āgantvā piṭṭhiṃ upanāmesi.

Therein, 'nāgo khīṇāyuko' means the elephant has reached the end of its life; it is not possible for one seated on its back to go to the summit of the Bodhi-maṇḍa, no matter what one does. 'Aññaṃ nāgaṃ saṅkama' means that by the power of the king's merit, another elephant from the Uposatha clan arrived and offered its back.

Rājā tassa piṭṭhiyaṃ nisīdi. Tasmiṃ khaṇe matahatthī bhūmiyaṃ pati. Tamatthaṃ pakāsento satthā itaraṃ gāthamāha –

The king sat upon its back. At that moment, the dead elephant fell to the ground. To explain this matter, the Teacher spoke the other verse:

77.

77.

‘‘Taṃ sutvā kāliṅgo, taramāno saṅkamī nāgaṃ;

Saṅkanteva raññe nāgo, tattheva pati bhumyā;

Veyyañjanikavaco, yathā tathā ahu nāgo’’ti.

"Having heard that, Kāliṅga, hurrying, mounted the other elephant. As soon as the king had mounted, the first elephant fell to the ground right there. The elephant's fate was just as the soothsayer had said."

Atha rājā ākāsato oruyha bodhimaṇḍaṃ oloketvā pāṭihāriyaṃ disvā bhāradvājassa thutiṃ karonto āha –

Then the king, descending from the sky and gazing upon the Bodhi-maṇḍa, saw the miracle and praised Bhāradvāja, saying:

78.

78.

‘‘Kāliṅgo rājā kāliṅgaṃ, brāhmaṇaṃ etadavoca;

Tvameva asi sambuddho, sabbaññū sabbadassāvī’’ti.

"King Kāliṅga said this to the brahmin Kāliṅga: 'You yourself are the Perfectly Awakened One, the All-Knowing, the All-Seeing.'"

Brāhmaṇo taṃ anadhivāsento attānaṃ nīcaṭṭhāne ṭhapetvā buddheyeva ukkhipitvā vaṇṇesi. Tamatthaṃ pakāsento satthā imā gāthā abhāsi –

The brahmin, not accepting that praise, placed himself in a humble position and extolled only the Buddhas. To explain this matter, the Teacher uttered these verses:

79.

79.

‘‘Taṃ anadhivāsento kāliṅga, brāhmaṇo idamavoca;

Veyyañjanikā hi mayaṃ, buddhā sabbaññuno mahārāja.

"Not accepting that, the brahmin Kāliṅga said this: 'We are merely soothsayers, Great King; it is the Buddhas who are omniscient.'"

80.

80.

‘‘Sabbaññū [Pg.236] sabbavidū ca, buddhā na lakkhaṇena jānanti;

Āgamabalasā hi mayaṃ, buddhā sabbaṃ pajānantī’’ti.

"The Buddhas, the All-Knowing and All-Wise, do not know by means of signs. We know by the power of tradition, but the Buddhas know everything fully."

Tattha veyyañjanikāti mahārāja, mayaṃ byañjanaṃ disvā byākaraṇasamatthā sutabuddhā nāma, buddhā pana sabbaññū sabbavidū. Buddhā hi atītādibhedaṃ sabbaṃ jānanti ceva passanti ca, sabbaññutaññāṇena te sabbaṃ jānanti, na lakkhaṇena. Mayaṃ pana āgamabalasā attano sippabaleneva jānāma, tañca ekadesameva, buddhā pana sabbaṃ pajānantīti.

Therein, 'veyyañjanikā' means: Great King, we are those who, upon seeing a sign, are capable of making a prediction; we are called 'Buddhas by hearsay' (sutabuddhā). The Buddhas, however, are omniscient and all-wise. Indeed, the Buddhas both know and see everything, divided into past, present, and future. They know everything through the knowledge of omniscience, not by signs. We, however, know by the power of tradition and by the power of our own skill, and that only in part; but the Buddhas know everything fully.

Rājā buddhaguṇe sutvā somanassappatto hutvā sakalacakkavāḷavāsikehi bahugandhamālaṃ āharāpetvā mahābodhimaṇḍe sattāhaṃ vasitvā mahābodhipūjaṃ kāresi. Tamatthaṃ pakāsento satthā imaṃ gāthādvayamāha –

The king, having heard the virtues of the Buddha, became filled with joy and had many perfumes and garlands brought by the inhabitants of the entire world-system. Residing at the great Bodhi-maṇḍa for seven days, he had a great Bodhi-pūjā performed. To explain this matter, the Teacher spoke this pair of verses:

81.

81.

‘‘Mahayitvā sambodhiṃ, nānāturiyehi vajjamānehi;

Mālāvilepanaṃ abhiharitvā, atha rājā manupāyāsi.

"Having honored the perfect enlightenment with various musical instruments being played, and having offered garlands and perfumes, the king then departed."

82.

82.

‘‘Saṭṭhi vāhasahassāni, pupphānaṃ sannipātayi;

Pūjesi rājā kāliṅgo, bodhimaṇḍamanuttara’’nti.

"Sixty thousand cartloads of flowers he gathered; King Kāliṅga honored the unsurpassed Bodhi-maṇḍa."

Tattha manupāyāsīti mātāpitūnaṃ santikaṃ agamāsi. So mahābodhimaṇḍe aṭṭhārasahatthaṃ suvaṇṇatthambhaṃ ussāpesi. Tassa sattaratanamayā vedikā kāresi, ratanamissakaṃ vālukaṃ okirāpetvā pākāraparikkhittaṃ kāresi, sattaratanamayaṃ dvārakoṭṭhakaṃ kāresi, devasikaṃ pupphānaṃ saṭṭhivāhasahassāni sannipātayi, evaṃ bodhimaṇḍaṃ pūjesi. Pāḷiyaṃ pana ‘‘saṭṭhi vāhasahassāni pupphāna’’nti ettakameva āgataṃ.

Therein, 'manupāyāsi' means he went to his parents. At the great Bodhi-maṇḍa, he had a golden pillar eighteen cubits high erected. He had a railing made of the seven precious materials constructed for it, had sand mixed with jewels scattered, and had it surrounded by a wall. He had a gatehouse made of the seven precious materials constructed. He gathered sixty thousand cartloads of flowers daily, and thus he honored the Bodhi-maṇḍa. In the canonical text, however, only 'sixty thousand cartloads of flowers' is mentioned.

Evaṃ mahābodhipūjaṃ katvā mātāpitaro ayyakāyyike ca ādāya dantapurameva ānetvā dānādīni puññāni katvā tāvatiṃsabhavane nibbatti.

Having thus performed the great Bodhi-pūjā, he took his parents and grandparents, brought them to Dantapura, performed meritorious deeds such as giving, and was reborn in the Tāvatiṃsa realm.

Satthā [Pg.237] imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva, pubbepi ānando bodhipūjaṃ kāresiyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā māṇavakakāliṅgo ānando ahosi, kāliṅgabhāradvājo pana ahameva ahosi’’nti.

The Teacher, having delivered this Dhamma discourse, said, "Monks, not only now, but in the past as well, Ānanda had Bodhi-pūjā performed." Then he made the connection to the Jātaka: "At that time, the young Kāliṅga was Ānanda, and Kāliṅga Bhāradvāja was I myself."

Kāliṅgabodhijātakavaṇṇanā chaṭṭhā.

The Commentary on the Kāliṅga Bodhi Jātaka, the Sixth.

[480] 7. Akittijātakavaṇṇanā

[480] 7. The Commentary on the Akitti Jātaka

Akittiṃ disvā sammantanti idaṃ satthā jetavane viharanto ekaṃ sāvatthivāsiṃ dānapatiṃ upāsakaṃ ārabbha kathesi. So kira satthāraṃ nimantetvā sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā pariyosānadivase ariyasaṅghassa sabbaparikkhāre adāsi. Athassa satthā parisamajjheyeva anumodanaṃ karonto ‘‘upāsaka, mahā te pariccāgo, aho dukkaraṃ tayā kataṃ, ayañhi dānavaṃso nāma porāṇakapaṇḍitānaṃ vaṃso, dānaṃ nāma gihināpi pabbajitenāpi dātabbameva. Porāṇakapaṇḍitā pana pabbajitvā araññe vasantāpi aloṇakaṃ vidhūpanaṃ udakamattasittaṃ kārapaṇṇaṃ khādamānāpi sampattayācakānaṃ yāvadatthaṃ datvā sayaṃ pītisukhena yāpayiṃsū’’ti vatvā ‘‘bhante, idaṃ tāva sabbaparikkhāradānaṃ mahājanassa pākaṭaṃ, tumhehi vuttaṃ apākaṭaṃ, taṃ no kathethā’’ti tena yācito atītaṃ āhari.

Seeing Akitti, they deliberated: this the Teacher related while dwelling at Jetavana, concerning a lay devotee in Sāvatthī who was a generous supporter. He, it is said, invited the Teacher and for seven days gave a great offering to the Sangha of monks headed by the Buddha. On the final day, he gave all requisites to the noble Sangha. Then the Teacher, giving thanks in the midst of the assembly, said, "Lay devotee, great is your generosity. Ah, what you have done is difficult! This is the lineage of giving, the lineage of the ancient wise. Giving is to be done by both householders and renunciants. The ancient wise, though they renounced and lived in the forest, even without salt, eating kāra leaves that were merely sprinkled with water and fanned, gave to those who asked as much as they desired and sustained themselves with joy and happiness." When asked, "Venerable sir, this giving of all requisites is evident to the people, but what you spoke of is not evident—please tell us that," he related a past story.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto asītikoṭivibhavassa brāhmaṇamahāsālassa kule nibbatti, ‘‘akittī’’tissa nāmaṃ kariṃsu. Tassa padasā gamanakāle bhaginīpi jāyi, ‘‘yasavatī’’tissā nāmaṃ kariṃsu. Mahāsatto soḷasavassakāle takkasilaṃ gantvā sabbasippāni uggaṇhitvā paccāgami. Athassa mātāpitaro kālamakaṃsu. So tesaṃ petakiccāni kāretvā dhanavilokanaṃ karonto ‘‘asuko nāma ettakaṃ dhanaṃ saṇṭhapetvā atīto, asuko ettaka’’nti vacanaṃ sutvā saṃviggamānaso hutvā ‘‘idaṃ dhanameva paññāyati, na dhanassa saṃhārakā, sabbe imaṃ dhanaṃ pahāyeva gatā, ahaṃ pana taṃ ādāya gamissāmī’’ti bhaginiṃ pakkosāpetvā ‘‘tvaṃ imaṃ dhanaṃ paṭipajjāhī’’ti āha[Pg.238]. ‘‘Tumhākaṃ pana ko ajjhāsayo’’ti? ‘‘Pabbajitukāmomhī’’ti. ‘‘Bhātika, ahaṃ tumhehi chaḍḍitaṃ kheḷaṃ na sirasā sampaṭicchāmi, na me iminā attho, ahampi pabbajissāmī’’ti. So rājānaṃ āpucchitvā bheriṃ carāpesi ‘‘dhanena atthikā akittipaṇḍitassa gehaṃ āgacchantū’’ti.

In the past, when Brahmadatta was ruling in Bārāṇasī, the Bodhisatta was born into the family of a brahmin of great wealth, eighty crores in value. They named him "Akitti." When he was able to walk, his sister was also born, and they named her "Yasavatī." When the Great Being was sixteen years old, he went to Takkasilā, mastered all the arts, and returned. Then his parents passed away. After performing their funeral rites, he examined their wealth and, hearing people say, "So-and-so passed away, having amassed this much wealth; so-and-so, that much," he became agitated in mind, thinking, "Only this wealth is seen, but not those who amassed it. All have departed, leaving this wealth behind. But I shall take what is truly of value and depart." He summoned his sister and said, "You take possession of this wealth." "But what is your intention?" she asked. "I wish to renounce the world." "Brother, I would not accept on my head even the spittle you discard. I have no use for this. I too shall renounce." He took leave of the king and had a drum beaten: "Let those in need of wealth come to the house of Akitti the wise."

So sattāhaṃ mahādānaṃ pavattetvā dhane akhīyamāne cintesi ‘‘ime saṅkhārā khīyanti, kiṃ me dhanakīḷāya, atthikā taṃ gaṇhissantī’’ti nivesanadvāraṃ vivaritvā ‘‘dinnaññeva harantū’’ti sahiraññasuvaṇṇaṃ gehaṃ pahāya ñātimaṇḍalassa paridevantassa bhaginiṃ gahetvā bārāṇasito nikkhami. Yena dvārena nikkhami, taṃ akittidvāraṃ nāma jātaṃ, yena titthena nadiṃ otiṇṇo, tampi akittititthaṃ nāma jātaṃ. So dve tīṇi yojanāni gantvā ramaṇīye ṭhāne paṇṇasālaṃ katvā bhaginiyā saddhiṃ pabbaji. Tassa pabbajitakālato paṭṭhāya bahugāmanigamarājadhānivāsino pabbajiṃsu. Mahāparivāro ahosi, mahālābhasakkāro nibbatti, buddhuppādakālo viya pavatti. Atha mahāsatto ‘‘ayaṃ lābhasakkāro mahā, parivāropi mahanto, mayā ekakeneva viharituṃ vaṭṭatī’’ti cintetvā avelāya antamaso bhaginimpi ajānāpetvā ekakova nikkhamitvā anupubbena damiḷaraṭṭhaṃ patvā kāvīrapaṭṭanasamīpe uyyāne viharanto jhānābhiññāyo nibbattesi. Tatrāpissa mahālābhasakkāro uppajji. So taṃ jigucchitvā chaḍḍetvā ākāsena gantvā nāgadīpasamīpe kāradīpe otari. Tadā kāradīpo ahidīpo nāma ahosi. So tattha mahantaṃ kārarukkhaṃ upanissāya paṇṇasālaṃ māpetvā vāsaṃ kappesi. Tattha tassa vasanabhāvaṃ na koci jānāti. Athassa bhaginī bhātaraṃ gavesamānā anupubbena damiḷaraṭṭhaṃ patvā taṃ adisvā tena vasitaṭṭhāneyeva vasi, jhānaṃ pana nibbattetuṃ nāsakkhi.

For seven days he held a great almsgiving, and when the wealth was not diminishing, he thought, "These conditioned things are perishable; what is the use of this wealth-sport for me? Those who need it will take it." Then he opened the doors of his house and declared, "Let them take what is given." Abandoning his home with its silver and gold, he left Bārāṇasī with his sister, while his circle of relatives lamented. The gate by which he departed became known as Akitti Gate, and the ford where he crossed the river was called Akitti Ford. After traveling two or three yojanas, he built a leaf-hut in a pleasant place and went forth into homelessness with his sister. From the time of his going forth, many people dwelling in villages, towns, and royal cities also went forth. He had a great following, and great gains and honor arose—it was as if the time of a Buddha’s appearance had arrived. Then the Great Being thought, "These gains and honor are excessive, and the retinue is too large. It is fitting for me to dwell alone." Without informing even his sister, even at an unseasonable time, he left alone and gradually reached the Damila country. Dwelling in a grove near Kāvīrapaṭṭana, he developed meditative absorptions and higher knowledges. There too, great gains and honor arose for him. Disgusted by them, he abandoned that place and, traveling through the air, descended on Kāra Island near Nāga Island. At that time, Kāra Island was called Ahidīpa (Serpent Island). There, relying on a large kāra tree, he built a leaf-hut and took up residence. No one knew of his dwelling there. Meanwhile, his sister, searching for her brother, gradually reached the Damila country. Not finding him, she settled in the very place where he had lived, but she was unable to develop meditative absorption.

Mahāsatto appicchatāya katthaci agantvā tassa rukkhassa phalakāle phalāni khādati, pattakāle pattāni udakasittāni khādati. Tassa sīlatejena sakkassa paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. Sakko ‘‘ko nu kho maṃ ṭhānā cāvetukāmo’’ti āvajjento akittipaṇḍitaṃ disvā ‘‘kimatthaṃ esa tāpaso sīlāni rakkhati, sakkattaṃ nu kho pattheti, udāhu aññaṃ, vīmiṃsissāmi naṃ. Ayañhi dukkhena jīvikaṃ kappesi, udakasittāni kārapaṇṇāni [Pg.239] khādati, sace sakkattaṃ pattheti, attano sittapattāni mayhaṃ dassati, no ce, na dassatī’’ti brāhmaṇavaṇṇena tassa santikaṃ agamāsi. Bodhisatto kārapaṇṇāni sedetvā otāretvā ‘‘sītalabhūtāni khādissāmī’’ti paṇṇasāladvāre nisīdi. Athassa purato sakko bhikkhāya aṭṭhāsi. Mahāsatto taṃ disvā somanassappatto hutvā ‘‘lābhā vata me, yohaṃ yācakaṃ passāmi, ajja me manorathaṃ matthakaṃ pāpetvā dānaṃ dassāmī’’ti pakkabhājaneneva ādāya gantvā ‘‘idaṃ me dānaṃ sabbaññutaññāṇassa paccayo hotū’’ti attano asesetvāva tassa bhājane pakkhipi. Brāhmaṇo taṃ gahetvā thokaṃ gantvā antaradhāyi. Mahāsattopi tassa datvā puna apacitvā pītisukheneva vītināmetvā punadivase pacitvā tattheva paṇṇasāladvāre nisīdi.

The Great Being, due to his contentment, did not go anywhere. When it was the fruit season of that tree, he ate the fruits; when it was the leaf season, he ate the water-sprinkled leaves. Through the power of his virtue, Sakka’s Pandukambala stone seat showed a sign of warmth. Sakka, wondering, "Who is trying to dislodge me from my place?" and reflecting, saw Akitti the sage. He thought, "For what purpose does this ascetic maintain his virtues? Does he aspire for the state of Sakka, or something else? I will examine him. He lives a difficult life, eating water-sprinkled kāra leaves. If he aspires for the state of Sakka, he will give me his own water-sprinkled leaves; if not, he will not give them." Assuming the form of a brahmin, he approached him. The Great Being, having steamed the kāra leaves and taken them down, thought, "I will eat them when they are cool," and sat at the door of his leaf-hut. Then Sakka stood before him for alms. The Great Being, seeing him, was filled with joy and thought, "What good fortune is mine, that I see a beggar! Today I will bring my wish to its culmination by giving alms." Taking the cooking pot itself, he went and, thinking, "May this gift be a condition for the knowledge of omniscience," he placed all of it into the brahmin’s bowl without keeping any for himself. The brahmin took it, went a short distance, and disappeared. The Great Being, having given it, gathered more and, filled with joy and happiness, spent the day. The next day, after preparing food, he sat again at the door of his leaf-hut.

Sakko puna brāhmaṇavesena agamāsi. Punapissa datvā mahāsatto tatheva vītināmesi. Tatiyadivasepi tatheva datvā ‘‘aho me lābhā vata, kārapaṇṇāni nissāya mahantaṃ puññaṃ pasuta’’nti somanassappatto tayo divase anāhāratāya dubbalopi samāno majjhanhikasamaye paṇṇasālato nikkhamitvā dānaṃ āvajjento paṇṇasāladvāre nisīdi. Sakkopi cintesi ‘‘ayaṃ brāhmaṇo tayo divase nirāhāro hutvā evaṃ dubbalopi dānaṃ dento tuṭṭhacittova deti, cittassa aññathattampi natthi, ahaṃ imaṃ ‘idaṃ nāma patthetvā detī’ti na jānāmi, pucchitvā ajjhāsayamassa sutvā dānakāraṇaṃ jānissāmī’’ti. So majjhanhike vītivatte mahantena sirisobhaggena gaganatale taruṇasūriyo viya jalamāno āgantvā mahāsattassa puratova ṭhatvā ‘‘ambho tāpasa, evaṃ uṇhavāte paharante evarūpe loṇajalaparikkhitte araññe kimatthaṃ tapokammaṃ karosī’’ti pucchi. Tamatthaṃ pakāsento satthā paṭhamaṃ gāthamāha –

Sakka again approached in the guise of a brahmin. Once more, the Great Being gave and spent the day in the same manner. On the third day as well, after giving in the same way, he was filled with joy, thinking, "Ah, what good fortune is mine! Relying on these kāra leaves, I have generated great merit!" Though weakened by three days without food, at midday he left his leaf-hut and sat at its door, reflecting on his gift. Sakka thought, "This brahmin, though so weak from three days without food, gives with a delighted mind. There is no change in his mind. I do not know for what he gives, aspiring for something in return. I will ask him, learn his intention, and understand the reason for his generosity." When midday had passed, Sakka, shining with great splendor, like a young sun ablaze in the sky, approached and stood right before the Great Being. He asked, "O ascetic, in this scorching wind, in such a wilderness surrounded by salty water, what is the purpose of your ascetic practice?" To explain this matter, the Teacher first spoke this verse:

83.

83.

‘‘Akittiṃ disvā sammantaṃ, sakko bhūtapatī bravi;

Kiṃ patthayaṃ mahābrahme, eko sammasi ghammanī’’ti.

Seeing Akitti striving, Sakka, lord of beings, said: 'What do you desire, great Brahma, that you strive alone in the heat?'

Tattha kiṃ patthayanti kiṃ manussasampattiṃ patthento, udāhu sakkasampattiādīnaṃ aññataranti.

Herein, what is he aspiring for? Is he aspiring for human attainment, or for one of the divine attainments, such as that of Sakka?

Mahāsatto [Pg.240] taṃ sutvā sakkabhāvañcassa ñatvā ‘‘nāhaṃ etā sampattiyo patthemi, sabbaññutaṃ pana patthento tapokammaṃ karomī’’ti pakāsetuṃ dutiyaṃ gāthamāha –

Hearing this, and recognizing him as Sakka, the Great Being, in order to declare, 'I do not aspire for these attainments, but aspiring for omniscience, I undertake ascetic practices,' spoke the second verse:

84.

84.

‘‘Dukkho punabbhavo sakka, sarīrassa ca bhedanaṃ;

Sammohamaraṇaṃ dukkhaṃ, tasmā sammāmi vāsavā’’ti.

Painful is rebirth, O Sakka, and the dissolution of the body; death with delusion is painful; therefore, O Vāsava, I strive.

Tattha tasmāti yasmā punappunaṃ jāti khandhānaṃ bhedanaṃ sammohamaraṇañca dukkhaṃ, tasmā yatthetāni natthi, taṃ nibbānaṃ patthento idha sammāmīti evaṃ attano nibbānajjhāsayataṃ dīpeti.

Herein, 'therefore' means: because repeated birth, the breaking up of the aggregates, and death with delusion are suffering, therefore, aspiring for Nibbāna, where these do not exist, I strive here. Thus he reveals his own inclination toward Nibbāna.

Taṃ sutvā sakko tuṭṭhamānaso ‘‘sabbabhavesu kirāyaṃ ukkaṇṭhito nibbānatthāya araññe viharati, varamassa dassāmī’’ti varena nimantento tatiyaṃ gāthamāha –

Hearing this, Sakka, with a pleased mind, thought, "Indeed, this one is weary of all states of existence and dwells in the forest for the sake of Nibbāna. I shall give him a boon." Then, inviting him with a boon, he spoke the third verse:

85.

85.

‘‘Etasmiṃ te sulapite, patirūpe subhāsite;

Varaṃ kassapa te dammi, yaṃ kiñci manasicchasī’’ti.

For this well-spoken, fitting, and eloquent speech of yours, Kassapa, I grant you a boon, whatever you wish in your mind.

Tattha yaṃ kiñci manasicchasīti yaṃ manasā icchasi, taṃ dammi, varaṃ gaṇhāhīti.

Herein, 'whatever you wish in your mind' means: 'whatever you desire in your mind, that I give; accept a boon.'

Mahāsatto varaṃ gaṇhanto catutthaṃ gāthamāha –

The Great Being, accepting the boon, spoke the fourth verse:

86.

86.

‘‘Varañce me ado sakka, sabbabhūtānamissara;

Yena putte ca dāre ca, dhanadhaññaṃ piyāni ca;

Laddhā narā na tappanti, so lobho na mayī vase’’ti.

If you grant me a boon, O Sakka, lord of all beings: may that greed not dwell in me, by which men, having obtained sons and wives, wealth and grain, and beloved things, are not satisfied.

Tattha varañce me adoti sace varaṃ mayhaṃ desi. Piyāni cāti aññāni ca yāni piyabhaṇḍāni. Na tappantīti punappunaṃ puttādayo patthentiyeva, na tittiṃ upagacchanti. Na mayī vaseti mayi mā vasatu mā uppajjatu.

Herein, 'If you grant me a boon' means 'if you give a boon to me.' 'And beloved things' means other beloved possessions. 'Are not satisfied' means they desire sons and so forth again and again; they do not attain satisfaction. 'May it not dwell in me' means may it not dwell in me, may it not arise in me.

Athassa sakko tussitvā uttarimpi varaṃ dento mahāsatto ca varaṃ gaṇhanto imā gāthā abhāsiṃsu –

Then Sakka, pleased with him, offering a further boon, and the Great Being, accepting the boon, spoke these verses:

87.

87.

‘‘Etasmiṃ te sulapite, patirūpe subhāsite;

Varaṃ kassapa te dammi, yaṃ kiñci manasicchasi.

For this well-spoken, fitting, and eloquent speech of yours, Kassapa, I grant you a boon, whatever you wish in your mind.

88.

88.

‘‘Varañce [Pg.241] me ado sakka, sabbabhūtānamissara;

Khettaṃ vatthuṃ hiraññañca, gavāssaṃ dāsaporisaṃ;

Yena jātena jīyanti, so doso na mayī vase.

If you grant me a boon, O Sakka, lord of all beings: may that fault not dwell in me, by the arising of which field, property, gold, cattle and horses, slaves and servants are lost.

89.

89.

‘‘Etasmiṃ te sulapite, patirūpe subhāsite;

Varaṃ kassapa te dammi, yaṃ kiñci manasicchasi.

For this well-spoken, fitting, and eloquent speech of yours, Kassapa, I grant you a boon, whatever you wish in your mind.

90.

90.

‘‘Varañce me ado sakka, sabbabhūtānamissara;

Bālaṃ na passe na suṇe, na ca bālena saṃvase;

Bālenallāpasallāpaṃ, na kare na ca rocaye.

If you grant me a boon, O Sakka, lord of all beings: may I not see a fool, nor hear of one, nor associate with a fool; may I not engage in talk and conversation with a fool, nor find pleasure in it.

91.

91.

‘‘Kiṃ nu te akaraṃ bālo, vada kassapa kāraṇaṃ;

Kena kassapa bālassa, dassanaṃ nābhikaṅkhasi.

What wrong did the fool do to you? Speak, Kassapa, the reason. For what reason, Kassapa, do you not desire the sight of a fool?

92.

92.

‘‘Anayaṃ nayati dummedho, adhurāyaṃ niyuñjati;

Dunnayo seyyaso hoti, sammā vutto pakuppati;

Vinayaṃ so na jānāti, sādhu tassa adassanaṃ.

The unwise one leads to ruin; he engages in what is unsuitable. Wrong conduct is preferable to him; when rightly spoken to, he gets angry. He does not know discipline—it is good not to see him.

93.

93.

‘‘Etasmiṃ te sulapite, patirūpe subhāsite;

Varaṃ kassapa te dammi, yaṃ kiñci manasicchasi.

For this well-spoken, fitting, and eloquent speech of yours, Kassapa, I grant you a boon, whatever you wish in your mind.

94.

94.

‘‘Varañce me ado sakka, sabbabhūtānamissara;

Dhīraṃ passe suṇe dhīraṃ, dhīrena saha saṃvase;

Dhīrenallāpasallāpaṃ, taṃ kare tañca rocaye.

If you grant me a boon, O Sakka, lord of all beings: may I see the wise, may I hear the wise, may I associate with the wise; may I engage in talk and conversation with the wise, and find pleasure in it.

95.

95.

‘‘Kiṃ nu te akaraṃ dhīro, vada kassapa kāraṇaṃ;

Kena kassapa dhīrassa, dassanaṃ abhikaṅkhasi.

What then has the wise one done for you? Speak, Kassapa, the reason. For what reason, Kassapa, do you long for the sight of the wise?

96.

96.

‘‘Nayaṃ nayati medhāvī, adhurāyaṃ na yuñjati;

Sunayo seyyaso hoti, sammā vutto na kuppati;

Vinayaṃ so pajānāti, sādhu tena samāgamo.

The intelligent one leads by right means; he does not engage in what is unsuitable. Good conduct is preferable to him; when rightly spoken to, he does not get angry. He understands discipline; good is association with him.

97.

97.

‘‘Etasmiṃ te sulapite, patirūpe subhāsite;

Varaṃ kassapa te dammi, yaṃ kiñci manasicchasi.

For this well-spoken, fitting, and eloquent speech of yours, Kassapa, I grant you a boon, whatever you wish in your mind.

98.

98.

‘‘Varañce [Pg.242] me ado sakka, sabbabhūtānamissara;

Tato ratyā vivasāne, sūriyuggamanaṃ pati;

Dibbā bhakkhā pātubhaveyyuṃ, sīlavanto ca yācakā.

If you grant me a boon, O Sakka, lord of all beings: then at the end of the night, toward the rising of the sun, may divine food appear, and may virtuous mendicants come.

99.

99.

‘‘Dadato me na khīyetha, datvā nānutapeyyahaṃ;

Dadaṃ cittaṃ pasādeyyaṃ, etaṃ sakka varaṃ vare.

May my store not be exhausted by my giving; having given, may I not regret it; while giving, may I gladden my mind—this, O Sakka, is the boon I choose.

100.

100.

‘‘Etasmiṃ te sulapite, patirūpe subhāsite;

Varaṃ kassapa te dammi, yaṃ kiñci manasicchasi.

For this well-spoken, fitting, and eloquent speech of yours, Kassapa, I grant you a boon, whatever you wish in your mind.

101.

101.

‘‘Varañce me ado sakka, sabbabhūtānamissara;

Na maṃ puna upeyyāsi, etaṃ sakka varaṃ vare.

If you grant me a boon, O Sakka, lord of all beings: may you not approach me again. This, O Sakka, is the boon I choose.

102.

102.

‘‘Bahūhi vatacariyāhi, narā ca atha nāriyo;

Dassanaṃ abhikaṅkhanti, kiṃ nu me dassane bhayaṃ.

Many men and women, through various observances, long for a sight of me. What fear indeed could there be in seeing me?

103.

103.

‘‘Taṃ tādisaṃ devavaṇṇaṃ, sabbakāmasamiddhinaṃ;

Disvā tapo pamajjeyyaṃ, etaṃ te dassane bhaya’’nti.

Seeing you of such a divine form, endowed with all sensual pleasures, I might neglect my ascetic practice; this is the fear in seeing you.

Tattha yena jātenāti yena cittena jātena kuddhā sattā pāṇavadhādīnaṃ katattā rājadaṇḍavasena visakhādanādīhi vā attano maraṇavasena etāni khettādīni jīyanti, so doso mayi na vaseyyāti yācati. Na suṇeti asukaṭṭhāne nāma vasatītipi imehi kāraṇehi na suṇeyyaṃ. Kiṃ nu te akaranti kiṃ nu tava bālena mātā māritā, udāhu tava pitā, aññaṃ vā pana te kiṃ nāma anatthaṃ bālo akaraṃ.

Herein, 'by which having arisen' means: by which mind having arisen, angry beings, because they have committed acts such as killing living beings, lose these fields and so forth by way of the king's punishment, or by consuming poison and so on, or by way of their own death. He requests: 'May that fault not dwell in me.' 'May I not hear' means: 'May I not even hear that he lives in such-and-such a place.' 'What has he done to you?' means: 'What, was your mother killed by the fool, or your father? Or what other harm indeed has the fool done to you?'

Anayaṃ nayatīti akāraṇaṃ ‘‘kāraṇa’’nti gaṇhāti, pāṇātipātādīni katvā jīvikaṃ kappessāmīti evarūpāni anatthakammāni cinteti. Adhurāyanti saddhādhurasīladhurapaññādhuresu ayojetvā ayoge niyuñjati. Dunnayo seyyaso hotīti dunnayova tassa seyyo hoti. Pañca dussīlakammāni samādāya vattanameva seyyoti gaṇhāti, hitapaṭipattiyā vā dunnayo hoti netuṃ asakkuṇeyyo. Sammā vuttoti hetunā [Pg.243] kāraṇena vutto kuppati. Vinayanti ‘‘evaṃ abhikkamitabba’’ntiādikaṃ ācāravinayaṃ na jānāti, ovādañca na sampaṭicchati. Sādhu tassāti etehi kāraṇehi tassa adassanameva sādhu.

'He leads to ruin' means he takes what is not a cause as a cause; he thinks, 'I will make a living by killing living beings and the like,' contemplating such unprofitable actions. 'He applies himself to what is unsuitable' means not applying himself to the burdens of faith, virtue, and wisdom, he applies himself to what is not suitable. 'Misconduct is preferable to him' means misconduct itself is preferable to him; he embraces the five kinds of immoral conduct and considers that way of life itself as better, or he is too difficult to lead to beneficial practice. 'When rightly spoken to' means when spoken to with reason and cause, he gets angry. 'He does not know discipline' means he does not know the discipline of conduct, such as 'one should proceed thus,' and he does not accept advice. 'Not seeing him is good' means for these reasons, it is indeed good not to see him.

Sūriyuggamanaṃ patīti sūriyuggamanavelāya. Dibbā bhakkhāti dibbabhojanaṃ yācakāti tassa dibbabhojanassa paṭiggāhakā. Vatacariyāhīti dānasīlauposathakammehi. Dassanaṃ abhikaṅkhantīti dassanaṃ mama abhikaṅkhanti. Taṃ tādisanti evarūpaṃ dibbālaṅkāravibhūsitaṃ. Pamajjeyyanti pamādaṃ āpajjeyyaṃ. Tava sirisampattiṃ pattheyyaṃ, evaṃ nibbānatthāya pavattite tapokamme sakkaṭṭhānaṃ patthento pamatto nāma bhaveyyaṃ, etaṃ tava dassane mayhaṃ bhayanti.

'Towards the rising of the sun' means at the time of sunrise. 'Divine food' means divine food. 'Beggars' means the recipients of that divine food. 'By virtuous practice' means by deeds of generosity, virtue, and the observance days. 'Desiring to see' means they desire my sight. 'Such a one' means adorned with such divine ornaments. 'I might become negligent' means 'I might fall into negligence.' 'I would aspire to your glorious prosperity; thus, in ascetic practice undertaken for the sake of Nibbāna, if I were to aspire to Sakka's place, I would indeed be negligent. This is my fear at the sight of you.'

Sakko ‘‘sādhu, bhante, ito paṭṭhāya na te santikaṃ āgamissāmā’’ti taṃ vanditvā khamāpetvā pakkāmi. Mahāsatto yāvajīvaṃ tattheva vasanto brahmavihāre bhāvetvā brahmaloke nibbatti.

Sakka said, 'Good, venerable sir, from now on we will not come near you,' and having paid homage and asked for forgiveness, he departed. The Great Being, dwelling there for life, cultivated the divine abidings and was reborn in the Brahma world.

Satthā imaṃ dhammadesanaṃ āharitvā jātakaṃ samodhānesi – ‘‘tadā sakko anuruddho ahosi, akittipaṇḍito pana ahameva ahosi’’nti.

The Teacher, having delivered this discourse, identified the birth story: 'At that time, Sakka was Anuruddha, but Akitti the Wise was indeed myself.'

Akittijātakavaṇṇanā sattamā.

The Explanation of the Akitti Jātaka, the Seventh.

[481] 8. Takkāriyajātakavaṇṇanā

[481] 8. The Explanation of the Takkāriya Jātaka.

Ahameva dubbhāsitaṃ bhāsi bāloti idaṃ satthā jetavane viharanto kokālikaṃ ārabbha kathesi. Ekasmiñhi antovasse dve aggasāvakā gaṇaṃ pahāya vivittāvāsaṃ vasitukāmā satthāraṃ āpucchitvā kokālikaraṭṭhe kokālikassa vasanaṭṭhānaṃ gantvā taṃ evamāhaṃsu ‘‘āvuso kokālika, taṃ nissāya amhākaṃ, amhe ca nissāya tava phāsuvihāro bhavissati, imaṃ temāsaṃ idha vaseyyāmā’’ti. ‘‘Ko panāvuso, maṃ nissāya tumhākaṃ phāsuvihāro’’ti. Sace tvaṃ āvuso ‘‘dve aggasāvakā idha viharantī’’ti kassaci nāroceyyāsi, mayaṃ sukhaṃ vihareyyāma, ayaṃ taṃ nissāya amhākaṃ phāsuvihāroti. ‘‘Atha [Pg.244] tumhe nissāya mayhaṃ ko phāsuvihāro’’ti? ‘‘Mayaṃ tuyhaṃ antotemāsaṃ dhammaṃ vācessāma, dhammakathaṃ kathessāma, esa tuyhaṃ amhe nissāya phāsuvihāro’’ti. ‘‘Vasathāvuso, yathājjhāsayenā’’ti. So tesaṃ patirūpaṃ senāsanaṃ adāsi. Te phalasamāpattisukhena sukhaṃ vasiṃsu. Koci nesaṃ tattha vasanabhāvaṃ na jānāti.

'It was I myself, the fool, who spoke ill-spoken words.' This the Teacher spoke while dwelling in Jetavana concerning Kokālika. During one rainy season, the two chief disciples, wishing to leave the community and dwell in seclusion, took leave of the Teacher and went to Kokālika’s dwelling place in the Kokālika country. They said to him: 'Friend Kokālika, relying on you, we will have a comfortable stay, and you, relying on us, will also have a comfortable stay. Let us stay here for these three months.' 'But, friends, how will your comfortable stay depend on me?' 'If you, friend, do not tell anyone that the two chief disciples are staying here, we will dwell happily. This is how our comfortable stay depends on you.' 'Then how will my comfortable stay depend on you?' 'We will teach you the Dhamma and give Dhamma talks during these three months. This is how your comfortable stay will depend on us.' 'Stay, friends, as you wish.' He provided them with suitable lodging. They dwelled happily in the bliss of fruition attainment. No one knew of them staying there.

Te vutthavassā pavāretvā ‘‘āvuso, taṃ nissāya sukhaṃ vutthāmha, satthāraṃ vandituṃ gacchāmā’’ti taṃ āpucchiṃsu. So ‘‘sādhū’’ti sampaṭicchitvā te ādāya dhuragāme piṇḍāya cari. Therā katabhattakiccā gāmato nikkhamiṃsu. Kokāliko te uyyojetvā nivattitvā manussānaṃ ārocesi ‘‘upāsakā, tumhe tiracchānasadisā, dve aggasāvake temāsaṃ dhuravihāre vasante na jānittha, idāni te gatā’’ti. Manussā ‘‘kasmā pana, bhante, amhākaṃ nārocitthā’’ti vatvā bahuṃ sappitelādibhesajjañceva vatthacchādanañca gahetvā there upasaṅkamitvā vanditvā ‘‘khamatha no, bhante, mayaṃ tumhākaṃ aggasāvakabhāvaṃ na jānāma, ajja no kokālikabhadantassa vacanena ñātā, amhākaṃ anukampāya imāni bhesajjavatthacchādanāni gaṇhathā’’ti āhaṃsu.

Having completed the rains retreat and performed the Pavāraṇā ceremony, they took leave of him, saying, 'Friend, we have stayed happily depending on you; now we are going to pay homage to the Teacher.' He consented, saying, 'Good.' Taking them along, he went for alms in the border village. The elders, having finished their meal, left the village. Kokālika, having sent them off and turning back, informed the people, saying, 'Lay devotees, you are like animals. You did not know that the two chief disciples were staying in the border monastery for three months. Now they have left.' The people replied, 'But why, venerable sir, did you not inform us?' Then, taking much medicine like ghee and oil, as well as cloth for robes, they approached the elders, paid homage, and said, 'Forgive us, venerable sirs; we did not know of your being the chief disciples. Today we learned of it through the words of the Venerable Kokālika. Out of compassion for us, please accept these medicines and robes.'

Kokāliko ‘‘therā appicchā santuṭṭhā, imāni vatthāni attanā aggahetvā mayhaṃ dassantī’’ti cintetvā upāsakehi saddhiṃyeva therānaṃ santikaṃ gato. Therā bhikkhuparipācitattā tato kiñci neva attanā gaṇhiṃsu, na kokālikassa dāpesuṃ. Upāsakā ‘‘bhante, idāni agaṇhantā puna amhākaṃ anukampāya idha āgaccheyyāthā’’ti yāciṃsu. Therā anadhivāsetvā satthu santikaṃ agamiṃsu. Kokāliko ‘‘ime therā attanā agaṇhantā mayhaṃ na dāpesu’’nti āghātaṃ bandhi. Therāpi satthu santike thokaṃ vasitvā attano parivāre pañcabhikkhusate ca ādāya bhikkhusahassena saddhiṃ cārikaṃ caramānā kokālikaraṭṭhaṃ pattā. Te upāsakā paccuggamanaṃ katvā there ādāya tameva vihāraṃ netvā devasikaṃ mahāsakkāraṃ kariṃsu. Pahutaṃ bhesajjavatthacchādanaṃ uppajji, therehi saddhiṃ āgatabhikkhū cīvarāni vicārentā saddhiṃ āgatānaṃ bhikkhūnaññeva denti[Pg.245], kokālikassa na denti, therāpi tassa na dāpenti. Kokāliko cīvaraṃ alabhitvā ‘‘pāpicchā sāriputtamoggallānā, pubbe dīyamānaṃ lābhaṃ aggahetvā idāni gaṇhanti, pūretuṃ na sakkā, aññe na olokentī’’ti there akkosati paribhāsati. Therā ‘‘ayaṃ amhe nissāya akusalaṃ pasavatī’’ti saparivārā nikkhamitvā ‘‘aññaṃ, bhante, katipāhaṃ vasathā’’ti manussehi yāciyamānāpi nivattituṃ na icchiṃsu.

Kokālika thought, "The elders are of few wishes and content; not taking these robes for themselves, they will give them to me." With this thought, he went to the elders along with the lay devotees. The elders, being mature monks, neither took anything for themselves nor had anything given to Kokālika. The lay devotees requested, "Venerable sirs, since you are not taking anything now, please come here again out of compassion for us." The elders, without consenting, went to the presence of the Teacher. Kokālika became resentful, thinking, "These elders, not taking for themselves, did not have anything given to me." After staying near the Teacher for a short while, the elders, taking their retinue of five hundred monks, set out on a journey together with a thousand monks and arrived in Kokālika’s territory. The lay devotees came out to welcome them, led the elders to that same monastery, and showed them great honor daily. Abundant medicines, robes, and cloth arose. The monks who had come with the elders, while distributing the robes, gave only to the monks who had come with them; they did not give any to Kokālika, nor did the elders have any given to him. Unable to obtain a robe, Kokālika reviled and insulted the elders, saying, "Sāriputta and Moggallāna are of evil desires. Previously, when gain was offered, they did not take it, but now they take it. It is not possible to satisfy them; they do not regard others." The elders thought, "This man is generating unwholesome deeds because of us," so they left with their retinue. Even when the people pleaded, "Venerable sirs, stay for a few more days," they did not wish to turn back.

Atheko daharo bhikkhu āha – ‘‘upāsakā, kathaṃ therā vasissanti, tumhākaṃ kulūpako thero idha imesaṃ vāsaṃ na sahatī’’ti. Te tassa santikaṃ gantvā ‘‘bhante, tumhe kira therānaṃ idha vāsaṃ na sahatha, gacchatha ne khamāpetvā nivattetha, sace na nivattetha, palāyitvā aññattha vasathā’’ti āhaṃsu. So upāsakānaṃ bhayena gantvā there yāci. Therā ‘‘gacchāvuso, na mayaṃ nivattāmā’’ti pakkamiṃsu. So there nivattetuṃ asakkonto vihārameva paccāgato. Atha naṃ upāsakā pucchiṃsu ‘‘nivattitā te, bhante, therā’’ti. ‘‘Nivattetuṃ nāsakkhiṃ āvuso’’ti. Atha naṃ ‘‘imasmiṃ pāpadhamme vasante idha pesalā bhikkhū na vasissanti, nikkaḍḍhāma na’’nti cintetvā ‘‘bhante, mā tvaṃ idha vasi, amhe nissāya tuyhaṃ kiñci natthī’’ti āhaṃsu. So tehi nikkaḍḍhito pattacīvaramādāya jetavanaṃ gantvā satthāraṃ upasaṅkamitvā ‘‘pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā’’ti āha. Atha naṃ satthā ‘‘mā hevaṃ kokālika, avaca, mā hevaṃ kokālika avaca, pasādehi kokālika, sāriputtamoggallānesu cittaṃ, te pesalā bhikkhū’’ti vāreti. Vāritopi kokāliko ‘‘tumhe, bhante, tumhākaṃ aggasāvakānaṃ saddahatha, ahaṃ paccakkhato addasaṃ, pāpicchā ete paṭicchannakammantā dussīlā’’ti vatvā yāvatatiyaṃ satthārā vāritopi tatheva vatvā uṭṭhāyāsanā pakkāmi. Tassa pakkantamattasseva sakalasarīre sāsapamattā piḷakā uṭṭhahitvā anupubbena vaḍḍhitvā beḷuvapakkamattā hutvā bhijjitvā pubbalohitāni pagghariṃsu. So nitthunanto vedanāppatto jetavanadvārakoṭṭhake nipajji. ‘‘Kokālikena dve aggasāvakā akkuṭṭhā’’ti yāva brahmalokā ekakolāhalaṃ ahosi.

A young monk said, "Lay followers, how will the elders stay here? The elder who is your family supporter cannot endure their stay here." They went to him and said, "Venerable sir, we hear that you cannot endure the elders staying here. Go and apologize to them and bring them back. If you do not bring them back, flee and live elsewhere." Out of fear of the lay devotees, he went and begged the elders. The elders said, "Go away, friend, we will not return," and departed. Unable to make them return, he went back to the monastery. Then the lay devotees asked him, "Venerable sir, did you bring the elders back?" "I could not bring them back, friends." Then they thought, "As long as this wicked one stays here, virtuous monks will not dwell here. Let us drive him out." So they told him, "Venerable sir, do not stay here. You can expect nothing from us." Driven out by them, he took his bowl and robe and went to Jetavana. Approaching the Teacher, he said, "Venerable sir, Sāriputta and Moggallāna have evil desires; they are under the sway of evil wishes." The Teacher stopped him, saying, "Do not speak thus, Kokālika. Do not speak thus, Kokālika. Restore your faith in Sāriputta and Moggallāna, Kokālika. They are virtuous monks." Though admonished, Kokālika said, "Venerable sir, you trust your chief disciples, but I have seen it with my own eyes—they are of evil will, secretive in their actions, and immoral." Though the Teacher stopped him three times, he repeated the same words and then rose from his seat and left. As soon as he had left, boils the size of mustard seeds appeared all over his body. Gradually, they grew to the size of bael fruits, burst open, and oozed pus and blood. Groaning in pain, he collapsed near the gatehouse of Jetavana. The cry, "Kokālika has reviled the two chief disciples!" resounded all the way to the Brahma world.

Athassa [Pg.246] upajjhāyo turū nāma brahmā taṃ kāraṇaṃ ñatvā ‘‘there khamāpessāmī’’ti āgantvā ākāse ṭhatvā ‘‘kokālika, pharusaṃ te kammaṃ kataṃ, aggasāvake pasādehī’’ti āha. ‘‘Ko pana tvaṃ āvuso’’ti? ‘‘Turū brahmā nāmāha’’nti. ‘‘Nanu tvaṃ, āvuso, bhagavatā anāgāmīti byākato, anāgāmī ca anāvattidhammo asmā lokāti vuttaṃ, tvaṃ saṅkāraṭṭhāne yakkho bhavissasī’’ti mahābrahmaṃ apasādesi. So taṃ attano vacanaṃ gāhāpetuṃ asakkonto ‘‘tava vācāya tvaññeva paññāyissasī’’ti vatvā suddhāvāsameva gato. Kokālikopi kālaṃ katvā padumaniraye uppajji. Tassa tattha nibbattabhāvaṃ ñatvā sahampatibrahmā tathāgatassa ārocesi, satthā bhikkhūnaṃ ārocesi. Bhikkhū tassa aguṇaṃ kathentā dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, kokāliko kira sāriputtamoggallāne akkositvā attano mukhaṃ nissāya padumaniraye uppanno’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva kokāliko vacanena hato attano mukhaṃ nissāya dukkhaṃ anubhoti, pubbepi esa attano mukhaṃ nissāya dukkhaṃ anubhosiyevā’’ti vatvā atītaṃ āhari.

Then his preceptor, a Brahma named Turu, knowing the reason, came thinking, "I will have him ask the elders for forgiveness." Standing in the air, he said, "Kokālika, harsh is the deed you have done. Restore your faith in the chief disciples." "But who are you, friend?" "I am the Brahma named Turu." "Did not the Blessed One declare you, friend, to be a non-returner? And it is said that a non-returner is of a nature not to return from this world. You will become a yakkha in a place of refuse." Thus he disparaged the Great Brahma. Unable to make him accept his words, the Brahma said, "By your own words, you yourself will be known," and returned to the Suddhāvāsa realm. Kokālika too, having died, was reborn in the Paduma hell. Knowing of his rebirth there, the Brahma Sahampati informed the Tathāgata, who then told the monks. The monks, discussing his faults, raised a discussion in the Dhamma hall: "Friends, it seems Kokālika abused Sāriputta and Moggallāna and, on account of his own speech, was reborn in the Paduma hell." The Teacher arrived and asked, "Monks, for what discussion are you now assembled?" When they told him, he said, "Monks, it is not just now that Kokālika, struck down by his speech, suffers on account of his own words. Even in the past, he suffered on account of his own words." Then he recounted a past story.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente tassa purohito piṅgalo nikkhantadāṭho ahosi. Tassa brāhmaṇī aññena brāhmaṇena saddhiṃ aticari, sopi tādisova. Purohito brāhmaṇiṃ punappunaṃ vārentopi vāretuṃ asakkonto cintesi ‘‘imaṃ mama veriṃ sahatthā māretuṃ na sakkā, upāyena naṃ māressāmī’’ti. So rājānaṃ upasaṅkamitvā āha ‘‘mahārāja, tava nagaraṃ sakalajambudīpe agganagaraṃ, tvaṃ aggarājā, evaṃ aggarañño nāma tava dakkhiṇadvāraṃ duyuttaṃ avamaṅgala’’nti. ‘‘Ācariya, idāni kiṃ kātabba’’nti? ‘‘Maṅgalaṃ katvā yojetabba’’nti. ‘‘Kiṃ laddhuṃ vaṭṭatī’’ti. ‘‘Purāṇadvāraṃ hāretvā maṅgalayuttāni dārūni gahetvā nagarapariggāhakānaṃ bhūtānaṃ baliṃ datvā maṅgalanakkhattena patiṭṭhāpetuṃ vaṭṭatī’’ti. ‘‘Tena hi evaṃ karothā’’ti. Tadā bodhisatto takkāriyo nāma māṇavo [Pg.247] hutvā tassa santike sippaṃ uggaṇhāti. Purohito purāṇadvāraṃ hāretvā navaṃ niṭṭhāpetvā rājānaṃ āha – ‘‘niṭṭhitaṃ, deva, dvāraṃ, sve bhaddakaṃ nakkhattaṃ, taṃ anatikkamitvā baliṃ katvā dvāraṃ patiṭṭhāpetuṃ vaṭṭatī’’ti. ‘‘Ācariya, balikammatthāya kiṃ laddhuṃ vaṭṭatī’’ti? ‘‘Deva, mahesakkhaṃ dvāraṃ mahesakkhāhi devatāhi pariggahitaṃ, ekaṃ piṅgalaṃ nikkhantadāṭhaṃ ubhatovisuddhaṃ brāhmaṇaṃ māretvā tassa maṃsalohitena baliṃ katvā sarīraṃ heṭṭhā khipitvā dvāraṃ patiṭṭhāpetabbaṃ, evaṃ tumhākañca nagarassa ca vuḍḍhi bhavissatī’’ti. ‘‘Sādhu ācariya, evarūpaṃ brāhmaṇaṃ māretvā dvāraṃ patiṭṭhāpehī’’ti.

In the past, when Brahmadatta was ruling in Benares, his chaplain Piṅgala was one whose teeth protruded. His brahmin wife committed adultery with another brahmin, and he too was of the same sort. Though the chaplain repeatedly warned the brahmin woman, unable to restrain her, he thought, "I cannot kill this enemy of mine with my own hands; I will kill him by a stratagem." He approached the king and said, "Great king, your city is the foremost city in all Jambudīpa, and you are the foremost king, yet for such a foremost king, your southern gate is ill-matched and inauspicious." "Teacher, what should now be done?" "It should be set up with a consecration ceremony." "What is fitting to obtain?" "The old gate should be removed, auspicious timbers should be taken, an offering should be made to the guardian spirits of the city, and the gate should be erected under an auspicious constellation." "Very well, let it be done thus." At that time, the Bodhisatta was a young student named Takkāriya, learning a craft under him. The chaplain removed the old gate, completed the new one, and said to the king, "Sire, the gate is finished. Tomorrow is an auspicious constellation; without missing it, an offering should be made and the gate erected." "Teacher, what is fitting to obtain for the offering?" "Sire, this is a mighty gate, guarded by mighty deities. A tawny brahmin whose teeth protrude, of pure descent on both sides, should be killed. His flesh and blood should be offered, his body thrown beneath, and the gate erected. Thus there will be prosperity for you and the city." "Very well, teacher. Kill such a brahmin and erect the gate."

So tuṭṭhamānaso ‘‘sve paccāmittassa piṭṭhiṃ passissāmī’’ti ussāhajāto attano gehaṃ gantvā mukhaṃ rakkhituṃ asakkonto turitaturito bhariyaṃ āha – ‘‘pāpe caṇḍāli ito paṭṭhāya kena saddhiṃ abhiramissasi, sve te jāraṃ māretvā balikammaṃ karissāmī’’ti. ‘‘Niraparādhaṃ kiṃkāraṇā māressasī’’ti? Rājā ‘‘kaḷārapiṅgalassa brāhmaṇassa maṃsalohitena balikammaṃ katvā nagaradvāraṃ patiṭṭhāpehī’’ti āha, ‘‘jāro ca te kaḷārapiṅgalo, taṃ māretvā balikammaṃ karissāmī’’ti. Sā jārassa santikaṃ sāsanaṃ pāhesi ‘‘rājā kira kaḷārapiṅgalaṃ brāhmaṇaṃ māretvā baliṃ kātukāmo, sace jīvitukāmo, aññepi tayā sadise brāhmaṇe gahetvā kālasseva palāyassū’’ti. So tathā akāsi. Taṃ nagare pākaṭaṃ ahosi, sakalanagarato sabbe kaḷārapiṅgalā palāyiṃsu.

Pleased in mind, thinking, "Tomorrow I will see the back of my enemy," and filled with vigor, he went home. Unable to guard his speech, he hastily said to his wife, "Wicked outcast! From now on with whom will you take pleasure? Tomorrow, after killing your lover, I will perform the offering." "For what reason would you kill an innocent person?" she replied. He said, "The king said, 'Establish the city gate by making an offering with the flesh and blood of a tawny brahmin with protruding teeth.' And your lover is a tawny brahmin with protruding teeth; I will kill him and perform the offering." She sent a message to her lover: "The king, it seems, intends to kill a tawny brahmin with protruding teeth and make an offering. If you wish to live, take other brahmins like yourself and flee at once." He did so. This became known in the city, and all the tawny brahmins with protruding teeth fled from the entire city.

Purohito paccāmittassa palātabhāvaṃ ajānitvā pātova rājānaṃ upasaṅkamitvā ‘‘deva, asukaṭṭhāne kaḷārapiṅgalo brāhmaṇo atthi, taṃ gaṇhāpethā’’ti āha. Rājā amacce pesesi. Te taṃ apassantā āgantvā ‘‘palāto kirā’’ti ārocesuṃ. ‘‘Aññattha upadhārethā’’ti sakalanagaraṃ upadhārentāpi na passiṃsu. Tato ‘‘aññaṃ upadhārethā’’ti vutte ‘‘deva, ṭhapetvā purohitaṃ añño evarūpo natthī’’ti vadiṃsu. Purohitaṃ na sakkā māretunti. ‘‘Deva, kiṃ kathetha, purohitassa kāraṇā ajja dvāre appatiṭṭhāpite nagaraṃ aguttaṃ bhavissati, ācariyo kathento ‘‘ajja nakkhattaṃ atikkamitvā ito saṃvaccharaccayena nakkhattaṃ labhissatī’’ti kathesi, saṃvaccharaṃ nagare advārake paccatthikānaṃ okāso bhavissati, imaṃ māretvā aññena byattena [Pg.248] brāhmaṇena balikammaṃ kāretvā dvāraṃ patiṭṭhāpessāmā’’ti. ‘‘Atthi pana añño ācariyasadiso paṇḍito brāhmaṇo’’ti? ‘‘Atthi deva, tassa antevāsī takkāriyamāṇavo nāma, tassa purohitaṭṭhānaṃ datvā maṅgalaṃ karothā’’ti.

The royal priest, unaware of his enemy’s escape, approached the king early in the morning and said, "Your Majesty, there is a tawny-colored Brahmin in such-and-such a place—have him seized." The king sent his ministers. Not finding him, they returned and reported, "He seems to have fled." "Search elsewhere," the king said. They searched the whole city but did not find him. Then, when told to search for another, they said, "Your Majesty, except for the royal priest, there is no other like him." It was not possible to kill the priest. "Your Majesty, what are you saying? Because of the priest, if the gate is not erected today, the city will be unprotected. The teacher declared that having missed today's auspicious constellation, we would only find another in a year's time. For a year, the city will be without a gate, giving enemies an opportunity. Kill him, have another skilled Brahmin perform the sacrificial rite, and erect the gate." "Is there another wise Brahmin like the teacher?" "Yes, Your Majesty—his pupil, the young student Takkāriya. Give him the position of royal priest and perform the auspicious ceremony."

Rājā taṃ pakkosāpetvā sammānaṃ kāretvā purohitaṭṭhānaṃ datvā tathā kātuṃ āṇāpesi. So mahantena parivārena nagaradvāraṃ agamāsi. Purohitaṃ rājānubhāvena bandhitvā ānayiṃsu. Mahāsatto dvāraṭṭhapanaṭṭhāne āvāṭaṃ khaṇāpetvā sāṇiṃ parikkhipāpetvā ācariyena saddhiṃ antosāṇiyaṃ aṭṭhāsi. Ācariyo āvāṭaṃ oloketvā attano patiṭṭhaṃ alabhanto ‘‘attho tāva me nipphādito ahosi, bālattā pana mukhaṃ rakkhituṃ asakkonto vegena pāpitthiyā kathesiṃ, attanāva attano vadho ābhato’’ti mahāsattaṃ ālapanto paṭhamaṃ gāthamāha –

The king summoned him, honored him, gave him the position of royal priest, and ordered him to act accordingly. He went to the city gate with a large retinue. They arrested the priest by the king’s authority and brought him. The Great Being had a pit dug at the gate-installation site, had it surrounded with a screen, and stood inside the screen with the teacher. The teacher, looking into the pit and finding no footing for himself, thought, "My purpose was indeed accomplished, but through foolishness, being unable to guard my mouth, I spoke hastily to that wicked woman—I have brought my own death upon myself." Addressing the Great Being, he spoke the first verse:

104.

104.

‘‘Ahameva dubbhāsitaṃ bhāsi bālo, bhekovaraññe ahimavhāyamāno;

Takkāriye sobbhamimaṃ patāmi, na kireva sādhu ativelabhāṇī’’ti.

"I alone spoke foolish words, like a frog in the forest challenging a snake; Takkāriya, now I fall into this pit. Truly, excessive speech is never good."

Tattha dubbhāsitaṃ bhāsīti dubbhāsitaṃ bhāsiṃ. Bhekovāti yathā araññe maṇḍūko vassanto attano khādakaṃ ahiṃ avhāyamāno dubbhāsitaṃ bhāsati nāma, evaṃ ahameva dubbhāsitaṃ bhāsiṃ. Takkāriyeti tassa nāmaṃ, takkāriyāti itthiliṅgaṃ nāmaṃ, teneva taṃ ālapanto evamāha.

Herein, "he spoke ill-spoken words" means "I spoke ill-spoken words." "Like a frog" means: just as a frog in the forest, croaking, calls out to its predator, the snake—thus, I spoke ill-spoken words. "Takkāriya" is his name; "Takkāriyā" is a feminine name; therefore, addressing him thus, he spoke.

Taṃ sutvā mahāsatto dutiyaṃ gāthamāha –

Hearing this, the Great Being spoke the second verse:

105.

105.

‘‘Pappoti macco ativelabhāṇī, bandhaṃ vadhaṃ sokapariddavañca;

Attānameva garahāsi ettha, ācera yaṃ taṃ nikhaṇanti sobbhe’’ti.

"A person who speaks excessively attains bondage, execution, sorrow, and lamentation. Teacher, you should blame yourself alone for this: that they bury you in a pit."

Tattha [Pg.249] ativelabhāṇīti velātikkantaṃ pamāṇātikkantaṃ katvā kathanaṃ nāma na sādhu, ativelabhāṇī puriso na sādhūti attho. Sokapariddavañcāti ācariya, evameva ativelabhāṇī puriso vadhaṃ bandhañca sokañca mahantena saddena paridevañca pappoti. Garahāsīti paraṃ agarahitvā attānaṃyeva garaheyyāsi. Etthāti etasmiṃ kāraṇe. Ācera yaṃ tanti ācariya, yena kāraṇena taṃ nikhaṇanti sobbhe, taṃ tayāva kataṃ, tasmā attānameva garaheyyāsīti vadati.

Herein, "one who speaks excessively" means that speaking beyond the proper time and measure is not good; a person of excessive speech is not virtuous. "And sorrow and lamentation" means, "Teacher, in this very way, a person of excessive speech attains execution, imprisonment, sorrow, and loud wailing." "You should blame yourself" means, instead of blaming others, you should blame only yourself. "Here" refers to this very reason. "Teacher, that for which..." means, "Teacher, the reason they bury you in a pit is your own doing; therefore, you should blame yourself."

Evañca pana vatvā ‘‘ācariya, vācaṃ arakkhitvā na kevalaṃ tvameva dukkhappatto, aññopi dukkhappattoyevā’’ti vatvā atītaṃ āharitvā dassesi.

Having spoken thus, he said, "Teacher, by not guarding your speech, not only have you yourself encountered suffering, but others have as well," and then, bringing forth a past event, he demonstrated this.

Pubbe kira bārāṇasiyaṃ kāḷī nāma gaṇikā ahosi, tassā tuṇḍilo nāma bhātā. Kāḷī ekadivasaṃ sahassaṃ gaṇhāti. Tuṇḍilo pana itthidhutto surādhutto akkhadhutto ahosi. Sā tassa dhanaṃ deti, so laddhaṃ laddhaṃ vināseti. Sā taṃ vārentīpi vāretuṃ nāsakkhi. So ekadivasaṃ jūtaparājito nivatthavatthāni datvā kaṭasārakakhaṇḍaṃ nivāsetvā tassā gehaṃ āgami. Tāya ca dāsiyo āṇattā honti ‘‘tuṇḍilassa āgatakāle kiñci adatvā gīvāyaṃ naṃ gahetvā nīhareyyāthā’’ti. Tā tathā kariṃsu. So dvāramūle rodanto aṭṭhāsi.

Once, it is said, in Varanasi there was a courtesan named Kāḷī. Her brother was named Tuṇḍila. Kāḷī earned a thousand a day. But Tuṇḍila was a womanizer, a drunkard, and a gambler. She gave him money, but he squandered whatever he got. Although she tried to restrain him, she was unable. One day, defeated in gambling, he gave away his clothes and, wearing a piece of a tattered mat, came to her house. Kāḷī had ordered her maids, "When Tuṇḍila arrives, without giving him anything, seize him by the neck and throw him out!" They did so. He stood weeping at the doorway.

Atheko seṭṭhiputto niccakālaṃ kāḷiyā sahassaṃ āharāpento disvā ‘‘kasmā tuṇḍila rodasī’’ti pucchi. ‘‘Sāmi, jūtaparājito mama bhaginiyā santikaṃ āgatomhi, taṃ maṃ dāsiyo gīvāyaṃ gahetvā nīhariṃsū’’ti. ‘‘Tena hi tiṭṭha, bhaginiyā te kathessāmī’’ti so gantvā ‘‘bhātā te kaṭasārakakhaṇḍaṃ nivāsetvā dvāramūle ṭhito, vatthānissa kimatthaṃ na desī’’ti āha. ‘‘Ahaṃ tāva na demi, sace pana te sineho atthi, tvaṃ dehī’’ti. Tasmiṃ pana gaṇikāya ghare idaṃcārittaṃ – ābhatasahassato pañcasatāni gaṇikāya honti, pañcasatāni vatthagandhamālamūlāni honti. Āgatapurisā tasmiṃ ghare laddhavatthāni nivāsetvā rattiṃ vasitvā punadivase gacchantā ābhatavatthāneva nivāsetvā gacchanti. Tasmā so seṭṭhiputto tāya dinnavatthāni nivāsetvā attano sāṭake tuṇḍilassa dāpesi. So nivāsetvā nadanto [Pg.250] gajjanto gantvā surāgehaṃ pāvisi. Kāḷīpi dāsiyo āṇāpesi ‘‘sve etassa gamanakāle vatthāni acchindeyyāthā’’ti. Tā tassa nikkhamanakāle ito cito ca upadhāvitvā vilumpamānā sāṭake gahetvā ‘‘idāni yāhi kumārā’’ti naggaṃ katvā vissajjesuṃ. So naggova nikkhami. Jano parihāsaṃ karoti. So lajjitvā ‘‘mayāvetaṃ kataṃ, ahameva attano mukhaṃ rakkhituṃ nāsakkhi’’nti paridevi. Idaṃ tāva dassetuṃ tatiyaṃ gāthamāha –

Then a merchant's son, who always had a thousand brought to Kāḷī, saw him and asked, "Why are you crying, Tuṇḍila?" "Master, I was defeated in gambling and came to my sister's place, but her maids grabbed me by the neck and threw me out." "Then wait, I will speak to your sister for you," he said and went. "Your brother is standing at the door wearing a torn rag—why don't you give him clothes?" he asked. "I won't give him anything, but if you have affection for him, you give them." Now, in this courtesan's house, this was the custom: out of a thousand coins brought, five hundred belonged to the courtesan, and five hundred were for clothes, perfumes, and garlands. The men who came to that house, having received clothes, would put on those clothes and stay the night, but when leaving the next day, they would put on the clothes they had brought with them. So the merchant's son, having put on the clothes given by her, had his own garments given to Tuṇḍila. He put them on and went, shouting and roaring, into a tavern. Kāḷī also ordered her maids, "When he leaves tomorrow, snatch his clothes." As he was leaving, they ran here and there, plundering him, took his garments, and said, "Now go, young man," making him naked and sending him away. He left naked. The people mocked him. Ashamed, he lamented, "I did this to myself—I was unable to guard my own mouth." To illustrate this, he spoke the third verse:

106.

106.

‘‘Kimevahaṃ tuṇḍilamanupucchiṃ, kareyya saṃ bhātaraṃ kāḷikāyaṃ;

Naggovahaṃ vatthayugañca jīno, ayampi attho bahutādisovā’’ti.

"Why indeed did I ask about Tuṇḍila? What business did I have with Kāḷī's brother? I am naked and deprived of my pair of clothes. This matter, too, is much the same."

Tattha bahutādisovāti seṭṭhiputto hi attanā katena dukkhaṃ patto, tvampi tasmā ayampi tuyhaṃ dukkhappatti attho. Bahūhi kāraṇehi tādisova.

Herein, 'is much the same' means: the merchant's son attained suffering by his own actions, and so have you. Therefore this matter of your attainment of suffering is similar. For many reasons, it is just so.

Aparopi bārāṇasiyaṃ ajapālānaṃ pamādena gocarabhūmiyaṃ dvīsu meṇḍesu yujjhantesu eko kuliṅgasakuṇo ‘‘ime dāni bhinnehi sīsehi marissanti, vāressāmi teti mātulā mā yujjhathā’’ti vāretvā tesaṃ kathaṃ aggahetvā yujjhantānaññeva piṭṭhiyampi sīsepi nisīditvā yācitvā vāretuṃ asakkonto ‘‘tena hi maṃ māretvā yujjhathā’’ti ubhinnampi sīsantaraṃ pāvisi. Te aññamaññaṃ yujjhiṃsuyeva. So saṇhakaraṇiyaṃ pisito viya attanā kateneva vināsaṃ patto. Idampi aparaṃ kāraṇaṃ dassetuṃ catutthaṃ gāthamāha –

Still another incident occurred in Bārāṇasī. In the grazing grounds of the goatherds, due to their negligence, two rams were fighting. A kuliṅga bird, seeing them, thought, "Now, with their heads broken, they will die. I must stop them, saying, 'Uncles, do not fight!'" So, trying to intervene, he perched on their backs and heads while they were fighting, pleading with them to stop, but he couldn't. Then he said, "Well then, kill me first and then fight!" and flew between their heads. They continued fighting, and the kuliṅga, crushed as if into fine powder, met his own destruction due to his own actions. To illustrate this further, the fourth verse is spoken:

107.

107.

‘‘Yo yujjhamānānamayujjhamāno, meṇḍantaraṃ accupatī kuliṅgo;

So piṃsito meṇḍasirehi tattha, ayampi attho bahutādisovā’’ti.

The kuliṅga bird that, while not fighting, flew between the fighting rams, was crushed there by the rams' heads. This matter, too, is very much like that.

Tattha meṇḍantaranti meṇḍānaṃ antaraṃ. Accupatīti atigantvā uppati, ākāse sīsānaṃ vemajjhe aṭṭhāsīti attho. Piṃsitoti pīḷito.

Herein, 'between the rams' means the space between the rams. 'Flew between' means having passed over, it flew up; the meaning is that it hovered in the air right between their heads. 'Crushed' means pressed.

Aparepi [Pg.251] bārāṇasivāsino gopālakā phalitaṃ tālarukkhaṃ disvā ekaṃ tālaphalatthāya rukkhaṃ āropesuṃ. Tasmiṃ phalāni pātente eko kaṇhasappo vammikā nikkhamitvā tālarukkhaṃ āruhi. Heṭṭhā patiṭṭhitā daṇḍehi paharantā nivāretuṃ nāsakkhiṃsu. Te ‘‘sappo tālaṃ abhiruhatī’’ti itarassa ācikkhiṃsu. So bhīto mahāviravaṃ viravi. Heṭṭhā ṭhitā ekaṃ thirasāṭakaṃ catūsu kaṇṇesu gahetvā ‘‘imasmiṃ sāṭake patā’’ti āhaṃsu. So patanto catunnampi antare sāṭakamajjhe pati. Tassa pana pātanavegena te sandhāretuṃ asakkontā aññamaññaṃ sīsehi paharitvā bhinnehi sīsehi jīvitakkhayaṃ pattā. Idampi kāraṇaṃ dassento pañcamaṃ gāthamāha –

Also, some cowherds dwelling in Bārāṇasī, seeing a palm tree laden with fruit, had one of them climb the tree for the fruit. As he was causing the fruits to fall, a black snake came out of an anthill and climbed the palm tree. Those standing below tried to ward it off with sticks but were unable. They told the man on the tree, 'A snake is climbing the palm tree!' Terrified, he screamed loudly. Those standing below took a sturdy cloth by its four corners and said, 'Fall into this cloth!' As he fell, he landed in the middle of the cloth. Unable to bear the force of his fall, they struck each other's heads and, with their skulls broken, met their end. To illustrate this matter as well, the fifth verse was spoken:

108.

108.

‘‘Caturo janā potthakamaggahesuṃ, ekañca posaṃ anurakkhamānā;

Sabbeva te bhinnasirā sayiṃsu, ayampi attho bahutādisovā’’ti.

Four men seized a cloth, while protecting one person; all of them lay with their heads split. This matter, too, is very much like that.

Tattha potthakanti sāṇasāṭakaṃ. Sabbeva teti tepi cattāro janā attanā kateneva bhinnasīsā sayiṃsu.

Herein, 'cloth' means a hempen cloth. 'All of them indeed' means those four men lay with their heads broken by their own doing.

Aparepi bārāṇasivāsino eḷakacorā rattiṃ ekaṃ ajaṃ thenetvā ‘‘divā araññe khādissāmā’’ti tassā avassanatthāya mukhaṃ bandhitvā veḷugumbe ṭhapesuṃ. Punadivase taṃ khādituṃ gacchantā āvudhaṃ pamussitvā agamaṃsu. Te ‘‘ajaṃ māretvā maṃsaṃ pacitvā khādissāma, āharathāvudha’’nti ekassapi hatthe āvudhaṃ adisvā ‘‘vinā āvudhena etaṃ māretvāpi maṃsaṃ gahetuṃ na sakkā, vissajjetha naṃ, puññamassa atthī’’ti vissajjesuṃ. Tadā eko naḷakāro veḷuṃ gahetvā ‘‘punapi āgantvā gahessāmī’’ti naḷakārasatthaṃ veḷugumbantare ṭhapetvā pakkāmi. Ajā ‘‘muttāmhī’’ti tussitvā veḷumūle kīḷamānā pacchimapādehi paharitvā taṃ satthaṃ pātesi. Corā satthasaddaṃ sutvā upadhārentā taṃ disvā tuṭṭhamānasā ajaṃ māretvā maṃsaṃ khādiṃsu. Iti ‘‘sāpi ajā attanā kateneva matā’’ti dassetuṃ chaṭṭhaṃ gāthamāha –

Furthermore, some goat-thieves dwelling in Bārāṇasī stole a goat at night. Thinking, 'We will eat it in the forest by day,' they tied its mouth to prevent it from bleating and placed it in a bamboo grove. The next day, when they went to eat it, they had forgotten their weapons. They thought, 'Let's kill the goat, cook the meat, and eat it—bring the weapons!' But not seeing a weapon in even one hand, they said, 'Without weapons, it is not possible to kill it and get the meat. Let it go—it must have merit,' and they released it. Then a reed-worker, taking a bamboo, thought, 'I will come back and get it later,' and placed his reed-cutter's knife inside the bamboo grove before departing. The goat, thinking, 'I am free!' and rejoicing, played at the base of the bamboo. Kicking with its hind legs, it knocked down the knife. Hearing the sound of the knife, the thieves investigated and, seeing it, were delighted. They killed the goat and ate the meat. Thus, to show that 'that goat, too, died by its own doing,' the sixth verse was spoken:

109.

109.

‘‘Ajā [Pg.252] yathā veḷugumbasmiṃ baddhā, avakkhipantī asimajjhagacchi;

Teneva tassā galakāvakantaṃ, ayampi attho bahutādisovā’’ti.

Just as a goat bound in a bamboo grove, kicking about, came upon a sword; by that very thing her throat was cut. This matter, too, is very much like that.

Tattha avakkhipantīti kīḷamānā pacchimapāde khipantī.

Herein, 'avakkhipantī' means playing, kicking with the hind feet.

Evañca pana vatvā ‘‘attano vacanaṃ rakkhitvā mitabhāṇino nāma maraṇadukkhā muccantī’’ti dassetvā kinnaravatthuṃ āhari.

Having said this, and showing that 'by guarding their speech and speaking moderately, people are freed from the suffering of death,' he introduced the Kinnara story.

Bārāṇasivāsī kireko luddako himavantaṃ gantvā ekenupāyena jayampatike dve kinnare gahetvā ānetvā rañño adāsi. Rājā adiṭṭhapubbe kinnare disvā tussitvā ‘‘ludda, imesaṃ ko guṇo’’ti pucchi. ‘‘Deva, ete madhurena saddena gāyanti, manuññaṃ naccanti, manussā evaṃ gāyituñca naccituñca na jānantī’’ti. Rājā luddassa bahuṃ dhanaṃ datvā kinnare ‘‘gāyatha naccathā’’ti āha. Kinnarā ‘‘sace mayaṃ gāyantā byañjanaṃ paripuṇṇaṃ kātuṃ na sakkhissāma, duggītaṃ hoti, amhe garahissanti vadhissanti, bahuṃ kathentānañca pana musāvādopi hotī’’ti musāvādabhayena raññā punappunaṃ vuttāpi na gāyiṃsu na nacciṃsu. Rājā kujjhitvā ‘‘ime māretvā maṃsaṃ pacitvā āharathā’’ti āṇāpento sattamaṃ gāthamāha –

A hunter from Bārāṇasī, it is said, went to the Himālaya and by some stratagem captured two kinnaras, a husband and wife, brought them back, and gave them to the king. The king, having never seen kinnaras before, was delighted and asked, 'Hunter, what is their special quality?' 'Your Majesty, they sing with sweet voices and dance charmingly; humans do not know how to sing and dance like that,' he replied. The king gave the hunter much wealth and said to the kinnaras, 'Sing and dance!' But the kinnaras, fearing to speak falsely—thinking, 'If we sing but cannot make the syllables perfect, it will be a poor song, and they will censure and kill us; moreover, for those who speak much, there can also be false speech'—did not sing or dance, despite the king's repeated requests. Enraged, the king, while ordering, 'Kill them, cook their flesh, and bring it to me!', spoke the seventh verse:

110.

110.

‘‘Ime na devā na gandhabbaputtā, migā ime atthavasaṃ gatā me;

Ekañca naṃ sāyamāse pacantu, ekaṃ punappātarāse pacantū’’ti.

These are not devas, nor sons of gandhabbas; these are beasts that have come under my power. Let one be cooked for the evening meal, and another be cooked for the morning meal.

Tattha migā imeti ime sace devā gandhabbā vā bhaveyyuṃ, nacceyyuñceva gāyeyyuñca, ime pana migā tiracchānagatā. Atthavasaṃ gatā meti atthaṃ paccāsīsantena luddena ānītattā atthavasena mama hatthaṃ gatā. Etesu ekaṃ sāyamāse, ekaṃ pātarāse pacantūti.

Herein, 'these are beasts' means: if they were devas or gandhabbas, they would dance and sing. But these are beasts, born in the animal realm. 'Have come under my power' means: having been brought by the hunter desiring gain, they have come into my hands by way of that gain. Let one of these be cooked for the evening meal and one for the morning meal.

Kinnarī cintesi ‘‘rājā kuddho nissaṃsayaṃ māressati, idāni kathetuṃ kālo’’ti aṭṭhamaṃ gāthamāha –

The kinnarī thought, 'The king is angry; he will kill us without a doubt. Now is the time to speak,' and she spoke the eighth verse:

111.

111.

‘‘Sataṃ [Pg.253] sahassāni dubhāsitāni, kalampi nāgghanti subhāsitassa;

Dubbhāsitaṃ saṅkamāno kileso, tasmā tuṇhī kimpurisā na bālyā’’ti.

A hundred thousand ill-spoken words are not worth even a fraction of one well-spoken word. Anxiety over ill-spoken speech is a defilement; therefore, kimpurisas are silent not from foolishness.

Tattha saṅkamāno kilesoti kadāci ahaṃ bhāsamāno dubbhāsitaṃ bhāseyyaṃ, evaṃ dubbhāsitaṃ saṅkamāno kilissati kilamati. Tasmāti tena kāraṇena tumhākaṃ na gāyiṃ, na bālabhāvenāti.

Herein, 'saṅkamāno kileso' means: 'Sometimes, while speaking, I might utter ill-spoken speech. Thus, being anxious about ill-spoken speech, one becomes defiled and wearied.' 'Therefore' means: 'For that reason, I did not sing for you, not out of foolishness.'

Rājā kinnariyā tussitvā anantaraṃ gāthamāha –

The king, pleased with the kinnarī, then spoke the following verse:

112.

112.

‘‘Yā mesā byāhāsi pamuñcathetaṃ, giriñca naṃ himavantaṃ nayantu;

Imañca kho dentu mahānasāya, pātova naṃ pātarāse pacantū’’ti.

This one who has spoken, release her, and let them lead her to the Himālaya mountain. But this one, indeed, let them give to the great kitchen; in the morning, let them cook him for the morning meal.

Tattha yā mesāti yā me esā. Dentūti mahānasatthāya dentu.

Herein, 'yā mesā' means 'she who is this of mine'. 'Dentū' means 'let them give for the purpose of the great kitchen'.

Kinnaro rañño vacanaṃ sutvā ‘‘ayaṃ maṃ akathentaṃ avassaṃ māressati, idāni kathetuṃ vaṭṭatī’’ti itaraṃ gāthamāha –

Hearing the king's words, the kinnara, thinking, 'He will surely kill me if I do not speak; now it is fitting to speak,' uttered the other verse:

113.

113.

‘‘Pajjunnanāthā pasavo, pasunāthā ayaṃ pajā;

Tvaṃ nāthosi mahārāja, nāthohaṃ bhariyāya me;

Dvinnamaññataraṃ ñatvā, mutto gaccheyya pabbata’’nti.

Cattle have the rain-god as their protector, this populace has cattle as its protector; you are my protector, great king, and I am the protector of my wife. When one of us knows the other is dead, the survivor, freed, may go to the mountain.

Tattha pajjunnanāthā pasavoti tiṇabhakkhā pasavo meghanāthā nāma. Pasunāthā ayaṃ pajāti ayaṃ pana manussapajā pañcagorasena upajīvantī pasunāthā pasupatiṭṭhā. Tvaṃ nāthosīti tvaṃ mama patiṭṭhā asi. Nāthohanti mama bhariyāya ahaṃ nātho, ahamassā patiṭṭhā. Dvinnamaññataraṃ ñatvā, mutto gaccheyya pabbatanti amhākaṃ dvinnaṃ antare eko ekaṃ mataṃ ñatvā sayaṃ maraṇato mutto himavantaṃ gaccheyya, jīvamānā pana mayaṃ aññamaññaṃ na jahāma, tasmā sacepi imaṃ himavantaṃ pesetukāmo, maṃ paṭhamaṃ māretvā pacchā pesehīti.

Herein, 'cattle have the rain-god as protector' means: grass-eating cattle are said to be protected by the clouds. 'This populace has cattle as protector' means: this human populace, living by means of the five products of the cow, has cattle as its protector, is supported by cattle. 'You are my protector' means: you are my support. 'I am the protector' means: I am the protector of my wife, I am her support. 'When one of us knows the other is dead, the survivor, freed, may go to the mountain' means: between the two of us, one, having known the other to be dead, being freed from death oneself, would go to the Himālaya. But while living, we do not abandon each other. Therefore, if you wish to send this one to the Himālaya, kill me first, then send her.

Evañca [Pg.254] pana vatvā ‘‘mahārāja, na mayaṃ tava vacanaṃ akātukāmatāya tuṇhī ahumha, mayaṃ kathāya pana dosaṃ disvā na kathayimhā’’ti dīpento imaṃ gāthādvayamāha –

And having said this, explaining, 'Great king, we were not silent from an unwillingness to follow your word; rather, seeing the fault in speech, we did not speak,' he then spoke this pair of verses:

114.

114.

‘‘Na ve nindā suparivajjayetha, nānā janā sevitabbā janinda;

Yeneva eko labhate pasaṃsaṃ, teneva añño labhate ninditāraṃ.

Indeed, blame is not easily avoided, and various kinds of people should not be served, O lord of men. For by the very thing that one gains praise, by that same thing another finds a critic.

115.

115.

‘‘Sabbo loko paricitto aticitto, sabbo loko cittavā samhi citte;

Paccekacittā puthu sabbasattā, kassīdha cittassa vasena vatte’’ti.

The whole world is variegated by mind, exceedingly variegated by mind; the whole world has a mind, in its own mind. With individual minds, all beings are distinct. Under the power of whose mind here does the world proceed?

Tattha suparivajjayethāti mahārāja, nindā nāma sukhena parivajjetuṃ na sakkā. Nānā janāti nānāchandā janā. Yenevāti yena sīlādiguṇena eko pasaṃsaṃ labhati, teneva añño ninditāraṃ labhati. Amhākañhi kinnarānaṃ antare kathanena pasaṃsaṃ labhati, manussānaṃ antare nindaṃ, iti nindā nāma dupparivajjiyā, svāhaṃ kathaṃ tava santikā pasaṃsaṃ labhissāmīti.

Herein, regarding 'one should avoid well': O great king, blame cannot be easily avoided. 'Diverse people' means people with diverse desires. 'For the very reason' means by the very same virtue, such as morality, by which one gains praise, another finds cause for blame. Indeed, among us kinnaras, speaking brings praise, but among humans it brings blame. Thus, blame is hard to avoid. How then shall I gain praise from you?

Sabbo loko paricittoti mahārāja, asappuriso nāma pāṇātipātādicittena, sappuriso pāṇātipātā veramaṇi ādicittena aticittoti, evaṃ sabbo loko paricitto aticittoti attho. Cittavā samhi citteti sabbo pana loko attano hīnena vā paṇītena vā cittena cittavā nāma. Paccekacittāti pāṭiyekkacittā puthuppabhedā sabbe sattā. Tesu kassekassa tava vā aññassa vā cittena kinnarī vā mādiso vā añño vā vatteyya, tasmā ‘‘ayaṃ mama cittavasena na vattatī’’ti, mā mayhaṃ kujjhi. Sabbasattā [Pg.255] hi attano cittavasena gacchanti, devāti. Kimpuriso rañño dhammaṃ desesi.

Herein, 'the whole world is varied by mind' means: O great king, an unworthy person acts by a mind inclined to killing living beings and so forth, while a worthy person acts by a mind inclined to abstaining from killing living beings and so forth; thus, 'the whole world is varied by mind, greatly varied by mind'—this is the meaning. Regarding 'endowed with mind, in its own mind': indeed, the whole world is called 'endowed with mind' because of its own inferior or superior mind. 'Each with a distinct mind' means: all beings have individual, distinct minds. Among them, by whose mind—whether yours or another's—might a kinnarī or one like me or another act? Therefore, thinking, 'This one does not act according to my mind,' do not be angry with me. Indeed, all beings proceed according to the power of their own minds, O king. The kimpurisa taught the Dhamma to the king.

Rājā ‘‘sabhāvameva katheti paṇḍito kinnaro’’ti somanassappatto hutvā osānagāthamāha –

The king, becoming filled with joy and thinking, "The wise kinnara speaks the very truth," then recited the concluding verse:

116.

116.

‘‘Tuṇhī ahū kimpuriso sabhariyo, yo dāni byāhāsi bhayassa bhīto;

So dāni mutto sukhito arogo, vācākirevatthavatī narāna’’nti.

“Silent was the kimpurisa with his wife, who, afraid of what was to be feared, has now spoken out. Now he is freed, happy, and free from disease; indeed, speech is fruitful for humankind.”

Tattha vācākirevatthavatī narānanti vācāgirā eva imesaṃ sattānaṃ atthavatī hitāvahā hotīti attho.

Herein, 'indeed, speech is fruitful for humankind' means: speech itself is meaningful and brings welfare to these beings.

Rājā kinnare suvaṇṇapañjare nisīdāpetvā tameva luddaṃ pakkosāpetvā ‘‘gaccha bhaṇe, gahitaṭṭhāneyeva vissajjehī’’ti vissajjāpesi. Mahāsattopi ‘‘ācariya, evaṃ kinnarā vācaṃ rakkhitvā pattakāle kathitena subhāsiteneva muttā, tvaṃ pana dukkathitena mahādukkhaṃ patto’’ti idaṃ udāharaṇaṃ dassetvā ‘‘ācariya, mā bhāyi, jīvitaṃ te ahaṃ dassāmī’’ti assāsesi, ‘‘apica kho pana tumhe maṃ rakkheyyāthā’’tivutte ‘‘na tāva nakkhattayogo labbhatī’’ti divasaṃ vītināmetvā majjhimayāmasamanantare mataṃ eḷakaṃ āharāpetvā ‘‘brāhmaṇa, yattha katthaci gantvā jīvāhī’’ti kañci ajānāpetvā uyyojetvā eḷakamaṃsena baliṃ katvā dvāraṃ patiṭṭhāpesi.

The king, having had the kinnara seated in a golden cage, summoned that very hunter and had the kinnara released, saying to the hunter, 'Go, fellow, release him in the very place you captured him.' The Great Being also said, 'Teacher, thus the kinnaras, having guarded their speech, were freed by a well-spoken word uttered at the proper time; but you, having spoken wrongly, have met with great suffering.' Giving this example, he reassured him, 'Teacher, do not fear, I will grant you your life.' When the teacher said, 'But you must protect me,' he replied, 'The auspicious conjunction is not yet obtained.' After passing the day, just after the middle watch of the night, he had a dead ram brought and, without letting anyone know, sent the brahmin away, saying, 'Brahmin, go and live wherever you wish.' Then, making an offering with the ram's flesh, he set up the door.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva, pubbepi kokāliko vācāya hatoyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā kaḷārapiṅgalo kokāliko ahosi, takkāriyapaṇḍito pana ahameva ahosi’’nti.

The Teacher, having delivered this discourse on the Dhamma, said: "Not only now, monks, but also in the past was Kokālika ruined by his speech." Then he made the connection to the Jātaka: "At that time, Kaḷārapiṅgala was Kokālika, and I myself was the wise Takkāriya."

Takkāriyajātakavaṇṇanā aṭṭhamā.

The eighth, the commentary on the Takkāriya Jātaka.

[482] 9. Rurumigarājajātakavaṇṇanā

[482] 9. The Commentary on the Ruru-deer King Jātaka

Tassa [Pg.256] gāmavaraṃ dammīti idaṃ satthā veḷuvane viharanto devadattaṃ ārabbha kathesi. So kira bhikkhūhi ‘‘bahūpakāro te āvuso, devadattasatthā, tvaṃ tathāgataṃ nissāya pabbajjaṃ labhi, tīṇi piṭakāni uggaṇhi, lābhasakkāraṃ pāpuṇī’’ti vutto ‘‘āvuso, satthārā mama tiṇaggamattopi upakāro na kato, ahaṃ sayameva pabbajiṃ, sayaṃ tīṇi piṭakāni uggaṇhiṃ, sayaṃ lābhasakkāraṃ pāpuṇi’’nti kathesi. Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘akataññū āvuso, devadatto akatavedī’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, devadatto idāneva akataññū, pubbepi akataññūyeva, pubbepesa mayā jīvite dinnepi mama guṇamattaṃ na jānātī’’ti vatvā atītaṃ āhari.

The Teacher, while dwelling in the Bamboo Grove, spoke this concerning Devadatta, beginning with the words: 'I will give him a choice village.' It is said that when the monks told him, "Friend Devadatta, the Teacher has been of great help to you. Dependent on the Tathāgata, you gained the going forth, learned the three Piṭakas, and attained gain and honor," he replied, "Friends, the Teacher has not helped me even as much as the tip of a blade of grass. I went forth on my own, learned the three Piṭakas on my own, and attained gain and honor on my own." The monks raised this matter in the Dhamma assembly, saying, "Friends, Devadatta is ungrateful and does not acknowledge kindness." The Teacher arrived and asked, "Monks, for what discussion are you now gathered together?" When they told him what it was, he said, "Monks, Devadatta is not only ungrateful now; he was ungrateful in the past as well. In the past, even when I gave him his life, he did not recognize even a particle of my virtue." Then he related a story of the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente eko asītikoṭivibhavo seṭṭhi puttaṃ labhitvā ‘‘mahādhanako’’tissa, nāmaṃ katvā ‘‘sippaṃ uggaṇhanto mama putto kilamissatī’’ti na kiñci sippaṃ uggaṇhāpesi. So gītanaccavāditakhādanabhojanato uddhaṃ na kiñci aññāsi. Taṃ vayappattaṃ patirūpena dārena saṃyojetvā mātāpitaro kālamakaṃsu. So tesaṃ accayena itthidhuttasurādhuttādīhi parivuto nānābyasanamukhehi iṇaṃ ādāya taṃ dātuṃ asakkonto iṇāyikehi codiyamāno cintesi ‘‘kiṃ mayhaṃ jīvitena, ekenamhi attabhāvena añño viya jāto, mataṃ me seyyo’’ti. So iṇāyike āha – ‘‘tumhākaṃ iṇapaṇṇāni gahetvā āgacchatha, gaṅgātīre me nidahitaṃ kulasantakaṃ dhanaṃ atthi, taṃ vo dassāmī’’ti. Te tena saddhiṃ agamaṃsu. So ‘‘idha dhana’’nti nidhiṭṭhānaṃ ācikkhanto viya ‘‘gaṅgāyaṃ patitvā marissāmī’’ti palāyitvā gaṅgāyaṃ pati. So caṇḍasotena vuyhanto kāruññaravaṃ viravi.

In the past, when Brahmadatta was ruling in Benares, a wealthy merchant with a fortune of eighty crores had a son. Naming him 'Mahādhanaka,' he thought, 'My son will become weary if he learns a skill,' so he did not have him learn any skill whatsoever. He knew nothing beyond singing, dancing, playing instruments, eating, and feasting. When he came of age, his parents joined him in marriage with a suitable wife, and then they passed away. After their passing, surrounded by libertines, drunkards, and the like, he took out loans through various ruinous means, and being unable to repay them, he was pressed by his creditors. He thought, 'What is this life to me? In this very existence, I have become like another person. Death would be better for me.' He told his creditors, 'Take your loan documents and come. I have ancestral wealth buried on the banks of the Ganges; I will give it to you.' They went with him. As if pointing out the location of the treasure, saying, 'The wealth is here,' he fled and fell into the Ganges. Swept away by the strong current, he cried out piteously.

Tadā mahāsatto rurumigayoniyaṃ nibbattitvā parivāraṃ chaḍḍetvā ekakova gaṅgānivattane ramaṇīye sālamissake supupphitaambavane vasati uposathaṃ upavutthāya. Tassa sarīracchavi sumajjitakañcanapaṭṭavaṇṇā ahosi, hatthapādā [Pg.257] lākhārasaparikammakatā viya, naṅguṭṭhaṃ cāmarīnaṅguṭṭhaṃ viya, siṅgāni rajatadāmasadisāni, akkhīni sumajjitamaṇiguḷikā viya, mukhaṃ odahitvā ṭhapitarattakambalageṇḍukaṃ viya. Evarūpaṃ tassa rūpaṃ ahosi. So aḍḍharattasamaye tassa kāruññasaddaṃ sutvā ‘‘manussasaddo sūyati, mā mayi dharante maratu, jīvitamassa dassāmī’’ti cintetvā sayanagumbā uṭṭhāya nadītīraṃ gantvā ‘‘ambho purisa, mā bhāyi, jīvitaṃ te dassāmī’’ti assāsetvā sotaṃ chindanto gantvā taṃ piṭṭhiyaṃ āropetvā tīraṃ pāpetvā attano vasanaṭṭhānaṃ netvā phalāphalāni datvā dvīhatīhaccayena ‘‘bho purisa, ahaṃ taṃ ito araññato nīharitvā bārāṇasimagge ṭhapessāmi, tvaṃ sotthinā gamissasi, apica kho pana tvaṃ ‘asukaṭṭhāne nāma kañcanamigo vasatī’ti dhanakāraṇā maṃ rañño ceva rājamahāmattassa ca mā ācikkhāhī’’ti āha. So ‘‘sādhu sāmī’’ti sampaṭicchi.

At that time, the Great Being was reborn as a ruru deer and, leaving his herd, lived alone in a delightful grove of sal trees mixed with mango trees in full bloom near a bend in the Ganges, observing the Uposatha. The complexion of his body was the color of a polished golden plate; his hooves were as if lacquered with red lac; his tail was like a yak’s tail; his antlers were like silver chains; his eyes were like polished jewel-orbs; and his mouth was like a ball of red wool. Such was his beautiful form. At midnight, hearing the man’s piteous cry, he thought, 'A human voice is heard. Let him not die while I am living; I will give him his life!' Rising from his resting place in the thicket, he went to the riverbank and reassured the man, saying, 'Fear not, good man, I will give you your life!' Cutting through the current, he went and, placing the man on his back, brought him to the shore. He led him to his own dwelling place and gave him various fruits. After two or three days had passed, he said, 'Good man, I will take you out of this wilderness and set you on the road to Benares. You will go in safety. However, do not, for the sake of wealth, reveal to the king or the king's great ministers, saying, "A golden deer lives in such-and-such a place."' The man replied, 'Very well, lord,' and agreed.

Mahāsatto tassa paṭiññaṃ gahetvā taṃ attano piṭṭhiyaṃ āropetvā bārāṇasimagge otāretvā nivatti. Tassa bārāṇasipavisanadivaseyeva khemā nāma rañño aggamahesī paccūsakāle supinante suvaṇṇavaṇṇaṃ migaṃ attano dhammaṃ desentaṃ disvā cintesi ‘‘sace evarūpo migo na bhaveyya, nāhaṃ supine passeyyaṃ, addhā bhavissati, rañño ārocessāmī’’ti. Sā rājānaṃ upasaṅkamitvā ‘‘mahārāja, ahaṃ suvaṇṇavaṇṇaṃ migaṃ passituṃ icchāmi, suvaṇṇavaṇṇamigassa dhammaṃ sotukāmāmhi, labhissāmi ce, jīveyyaṃ, no ce, natthi me jīvita’’nti āha. Rājā taṃ assāsetvā ‘‘sace manussaloke atthi, labhissasī’’ti vatvā brāhmaṇe pakkosāpetvā ‘‘suvaṇṇavaṇṇā migā nāma hontī’’ti pucchitvā ‘‘āma, deva, hontī’’ti sutvā alaṅkatahatthikkhandhe suvaṇṇacaṅkoṭake sahassathavikaṃ ṭhapetvā yo suvaṇṇavaṇṇaṃ migaṃ ācikkhissati, tassa saddhiṃ sahassathavikasuvaṇṇacaṅkoṭakena tañca hatthiṃ tato ca uttari dātukāmo hutvā suvaṇṇapaṭṭe gāthaṃ likhāpetvā ekaṃ amaccaṃ pakkosāpetvā ‘‘ehi tāta, mama vacanena imaṃ gāthaṃ nagaravāsīnaṃ kathehī’’ti imasmiṃ jātake paṭhamaṃ gāthamāha –

The Great Being, accepting his promise, placed him on his back and, setting him down on the road to Benares, turned back. On the very day he entered Benares, Queen Khemā, the chief queen of the king, saw in her dream at dawn a golden-colored deer teaching the Dhamma. She thought, 'If such a deer did not exist, I would not have seen it in my dream. Surely, it must exist. I shall inform the king.' She approached the king and said, 'Great king, I wish to see a golden-colored deer. I long to hear the Dhamma from a golden-colored deer. If I obtain it, I shall live; if not, my life is nothing.' The king consoled her, saying, 'If it exists in the human world, you shall obtain it.' Then he summoned the brahmins and asked, 'Do golden-colored deer exist?' Hearing their reply, 'Yes, lord, they do,' he placed a purse of a thousand coins in a golden howdah on a decorated elephant and had a golden plate inscribed with a verse. He declared that whoever pointed out the golden-colored deer would receive the purse of a thousand coins along with the golden howdah and the elephant, and even more beyond that. Calling a minister, he said, 'Come, dear one, by my command, recite this verse to the city dwellers.' In this Jātaka, he spoke the first verse:

117.

117.

‘‘Tassa [Pg.258] gāmavaraṃ dammi, nāriyo ca alaṅkatā;

Yo me taṃ migamakkhāti, migānaṃ migamuttama’’nti.

“I will give him the finest village, and women adorned, to whoever points out to me that deer, the best of deer.”

Amacco suvaṇṇapaṭṭaṃ gahetvā sakalanagare vācāpesi. Atha so seṭṭhiputto bārāṇasiṃ pavisantova taṃ kathaṃ sutvā amaccassa santikaṃ gantvā ‘‘ahaṃ rañño evarūpaṃ migaṃ ācikkhissāmi, maṃ rañño dassehī’’ti āha. Amacco hatthikkhandhato otaritvā taṃ rañño santikaṃ netvā ‘‘ayaṃ kira, deva, taṃ migaṃ ācikkhissatī’’ti dassesi. Rājā ‘‘saccaṃ ambho purisā’’ti pucchi. So ‘‘saccaṃ mahārāja, tvaṃ etaṃ yasaṃ mayhaṃ dehī’’ti vadanto dutiyaṃ gāthamāha –

The minister, taking the golden plate, had it announced throughout the entire city. Then, the merchant's son, upon entering Benares and hearing this news, went to the minister and said, “I will point out such a deer to the king; present me to the king.” The minister descended from his elephant and brought him to the king, saying, “This man, O king, claims he will point out that deer.” The king asked, “Is this true, good man?” He replied, “It is true, great king. Grant me this distinction,” and then he spoke a second verse:

118.

118.

‘‘Mayhaṃ gāmavaraṃ dehi, nāriyo ca alaṅkatā;

Ahaṃ te migamakkhissaṃ, migānaṃ migamuttama’’nti.

“Give me the choicest village, and women adorned; I will point out the deer to you, the best of deer.”

Taṃ sutvā rājā tassa mittadubbhissa tussitvā ‘‘abbho kuhiṃ so migo vasatī’’ti pucchitvā ‘‘asukaṭṭhāne nāma devā’’ti vutte tameva maggadesakaṃ katvā mahantena parivārena taṃ ṭhānaṃ agamāsi. Atha naṃ so mittadubbhī ‘‘senaṃ, deva, sannisīdāpehī’’ti vatvā sannisinnāya senāya eso, deva, suvaṇṇamigo etasmiṃ vane vasatī’’ti hatthaṃ pasāretvā ācikkhanto tatiyaṃ gāthamāha –

Hearing this, the king, pleased with that treacherous friend, asked, “Good man, where does that deer live?” When told, “In such and such a place, lord,” he made him his guide and went to that place with a large retinue. Then that treacherous friend said, “Have the army halt, lord,” and when the army had halted, he pointed with outstretched hand and said, “Lord, the golden deer lives in this forest,” and spoke the third verse:

119.

119.

‘‘Etasmiṃ vanasaṇḍasmiṃ, ambā sālā ca pupphitā;

Indagopakasañchannā, ettheso tiṭṭhate migo’’ti.

“In this forest grove, where mangoes and sal trees are in bloom, and the ground is covered with red cochineal insects, here stands that deer.”

Tattha indagopakasañchannāti etassa vanasaṇḍassa bhūmi indagopakavaṇṇāya rattāya sukhasamphassāya tiṇajātiyā sañchannā, sasakucchi viya mudukā, ettha etasmiṃ ramaṇīye vanasaṇḍe eso tiṭṭhatīti dasseti.

Here, “covered with cochineal insects” means the ground of that forest grove is covered with a species of grass that is red, the color of a cochineal insect, pleasant to the touch, and soft like a hare's belly; it shows that in this delightful forest grove he stands.

Rājā tassa vacanaṃ sutvā amacce āṇāpesi ‘‘tassa migassa palāyituṃ adatvā khippaṃ āvudhahatthehi purisehi saddhiṃ vanasaṇḍaṃ parivārethā’’ti. Te tathā katvā unnadiṃsu. Rājā katipayehi janehi saddhiṃ ekamantaṃ aṭṭhāsi, sopissa avidūre aṭṭhāsi. Mahāsatto taṃ saddaṃ sutvā cintesi ‘‘mahanto balakāyasaddo, tamhā me purisā [Pg.259] bhayena uppannena bhavitabba’’nti. So uṭṭhāya sakalaparisaṃ oloketvā rañño ṭhitaṭṭhānaṃ disvā ‘‘rañño ṭhitaṭṭhāneyeva me sotthi bhavissati, ettheva mayā gantuṃ vaṭṭatī’’ti cintetvā rājābhimukho pāyāsi. Rājā taṃ āgacchantaṃ disvā ‘‘nāgabalo migo avattharanto viya āgaccheyya, saraṃ sannayhitvā imaṃ migaṃ santāsetvā sace palāyati, vijjhitvā dubbalaṃ katvā gaṇhissāmī’’ti dhanuṃ āropetvā bodhisattābhimukho ahosi. Tamatthaṃ pakāsento satthā imaṃ gāthādvayamāha –

The king, hearing his words, commanded his ministers, “Surround the grove quickly with armed men, not allowing that deer to escape.” They did so and made a great noise. The king stood to one side with a few men, and that man also stood not far away. The Great Being, hearing that sound, thought, “This is the sound of a great army; therefore, fear must have arisen in me on account of these men.” Rising, he looked around at the entire assembly and, seeing where the king stood, thought, “My safety will be only in the place where the king stands; I should go there.” So he set out toward the king. The king, seeing him approach, thought, “This deer comes with the strength of an elephant, as if to overwhelm. I shall fit an arrow, frighten this deer, and if he flees, I shall shoot him, weaken him, and capture him.” So he strung his bow and faced the Bodhisatta. To explain this matter, the Teacher spoke these two verses:

120.

120.

‘‘Dhanuṃ advejjhaṃ katvāna, usuṃ sannayhupāgami;

Migo ca disvā rājānaṃ, dūrato ajjhabhāsatha.

Having strung the bow unwaveringly and fitted an arrow, the king approached; and the deer, seeing the king from afar, addressed him.

121.

121.

‘‘Āgamehi mahārāja, mā maṃ vijjhi rathesabha;

Ko nu te idamakkhāsi, ettheso tiṭṭhate migo’’ti.

“Hold, great king, do not pierce me, O chariot-lord; who indeed told you, ‘Here this deer stands’?”

Tattha advejjhaṃ katvānāti jiyāya ca sarena ca saddhiṃ ekameva katvā. Sannayhāti sannayhitvā. Āgamehīti ‘‘tiṭṭha, mahārāja, mā maṃ vijjhi, jīvaggāhameva gaṇhāhī’’ti madhurāya manussavācāya abhāsi.

Here, “unwaveringly” means making it one with the bowstring and the arrow. “Fitted” means having fitted it. “Hold” means, “Stay, great king, do not shoot me; seize me alive,” he spoke with sweet human speech.

Rājā tassa madhurakathāya bandhitvā dhanuṃ otāretvā gāravena aṭṭhāsi. Mahāsattopi rājānaṃ upasaṅkamitvā madhurapaṭisanthāraṃ katvā ekamantaṃ aṭṭhāsi. Mahājanopi sabbāvudhāni chaḍḍetvā āgantvā rājānaṃ parivāresi. Tasmiṃ khaṇe mahāsatto suvaṇṇakiṅkiṇikaṃ cālento viya madhurena sarena rājānaṃ pucchi ‘‘ko nu te idamakkhāsi, ettheso tiṭṭhate migo’’ti? Tasmiṃ khaṇe pāpapuriso thokaṃ paṭikkamitvā sotapatheva aṭṭhāsi. Rājā ‘‘iminā me dassito’’ti kathento chaṭṭhaṃ gāthamāha –

The king, captivated by his sweet words, lowered his bow and stood respectfully. The Great Being also approached the king, greeted him warmly, and stood to one side. The great crowd, having laid down all their weapons, came and surrounded the king. At that moment, the Great Being, as if shaking a small golden bell, asked the king in a sweet voice, “Who indeed told you, ‘The deer stands here’?” At that moment, the wicked man stepped back a little and stood just within earshot. The king, saying, “This is the one who showed me,” spoke the sixth verse:

122.

122.

‘‘Esa pāpacaro poso, samma tiṭṭhati ārakā;

Soyaṃ me idamakkhāsi, ettheso tiṭṭhate migo’’ti.

“This man of evil conduct, my friend, stands at a distance; it was he who told me, ‘Here the deer stands.’”

Tattha pāpacaroti vissaṭṭhācāro.

Here, “of evil conduct” means one of corrupt conduct.

Taṃ sutvā mahāsatto taṃ mittadubbhiṃ garahitvā raññā saddhiṃ sallapanto sattamaṃ gāthamāha –

Hearing this, the Great Being rebuked that treacherous friend, and conversing with the king, spoke the seventh stanza:

123.

123.

‘‘Saccaṃ [Pg.260] kireva māhaṃsu, narā ekacciyā idha;

Kaṭṭhaṃ niplavitaṃ seyyo, na tvevekacciyo naro’’ti.

“Truly, it seems, some men here have spoken rightly: ‘A log rescued from the water is better, but never a certain kind of man.’”

Tattha niplavitanti uttāritaṃ. Ekacciyoti ekacco pana mittadubbhī pāpapuggalo udake patantopi uttārito na tveva seyyo. Kaṭṭhañhi nānappakārena upakārāya saṃvattati, mittadubbhī pana pāpapuggalo vināsāya, tasmā tato kaṭṭhameva varataranti porāṇakapaṇḍitā kathayiṃsu, mayā pana tesaṃ vacanaṃ na katanti.

Here, “rescued from the water” means lifted up. “A certain kind of man” refers to a treacherous and wicked person—even if he were falling into water, lifting him up would not be better. For a piece of wood can be useful in various ways, but a treacherous and wicked person only leads to ruin. Therefore, the ancient sages declared that a piece of wood is even preferable to him. But I did not act according to their words.

Taṃ sutvā rājā itaraṃ gāthamāha –

Hearing this, the king spoke another verse:

124.

124.

‘‘Kiṃ nu ruru garahasi migānaṃ, kiṃ pakkhīnaṃ kiṃ pana mānusānaṃ;

Bhayaṃ hi maṃ vindatinapparūpaṃ, sutvāna taṃ mānusiṃ bhāsamāna’’nti.

“Whom do you reproach, Ruru? Is it one of the deer, one of the birds, or one of humankind? For a great fear finds me, hearing you speak with a human voice.”

Tattha migānanti migānamaññataraṃ garahasi, udāhu pakkhīnaṃ, mānusānanti pucchi. Bhayañhi maṃ vindatīti bhayaṃ maṃ paṭilabhati, ahaṃ attani anissaro bhayasantako viya homi. Anapparūpanti mahantaṃ.

Here, “of the deer” means: “Do you blame a certain one of the deer, or of the birds, or of men?” he asked. “For fear finds me” means fear overtakes me; I am not my own master, as if possessed by fear. “Not small” means great.

Tato mahāsatto ‘‘mahārāja, na migaṃ, na pakkhiṃ garahāmi, manussaṃ pana garahāmī’’ti dassento navamaṃ gāthamāha –

Then the Great Being, indicating, “Great king, I do not blame the deer or the birds, but I do blame humans,” spoke the ninth verse:

125.

125.

‘‘Yamuddhariṃ vāhane vuyhamānaṃ, mahodake salile sīghasote;

Tatonidānaṃ bhayamāgataṃ mama, dukkho have rāja asabbhi saṅgamo’’ti.

“One whom I rescued, being carried away in the current, in the great water, in a swiftly flowing stream—from that cause, danger has come to me. Truly, O king, association with the ignoble is suffering.”

Tattha vāhaneti patitapatite vahituṃ samatthe gaṅgāvahe. Mahodake salileti mahāudake mahāsalileti attho. Ubhayenāpi gaṅgāvahasseva bahuudakataṃ dasseti. Tatonidānanti mahārāja, yo mayhaṃ tayā dassito puriso, eso mayā gaṅgāya vuyhamāno aḍḍharattasamaye kāruññaravaṃ viravanto uddharito, tatonidānaṃ me idamajja bhayaṃ āgataṃ, asappurisehi samāgamo nāma dukkho, mahārājāti.

There, 'vāhane' means in the current of the Ganges, capable of carrying away whatever has fallen. 'Mahodake salile' means in great water, in vast water. Both phrases indicate the great volume of water in the Ganges current. 'Tatonidānaṃ' means, O great king, that man whom you showed me—he was being carried away by the Ganges, crying out piteously at midnight, and I rescued him. From that cause, this fear has come upon me today. Association with the wicked is indeed suffering, O great king.

Taṃ [Pg.261] sutvā rājā tassa kujjhitvā ‘‘evaṃ bahūpakārassa nāma guṇaṃ na jānāti, vijjhitvā naṃ jīvitakkhayaṃ pāpessāmī’’ti dasamaṃ gāthamāha –

Hearing this, the king, angered at him, said, “So, he does not recognize the virtue of such a great benefactor? I shall pierce him and bring about his death!” Then he spoke the tenth verse:

126.

126.

‘‘Sohaṃ catuppattamimaṃ vihaṅgamaṃ, tanucchidaṃ hadaye ossajāmi;

Hanāmi taṃ mittadubbhiṃ akiccakāriṃ, yo tādisaṃ kammakataṃ na jāne’’ti.

“This four-feathered, sky-going, body-piercing arrow of mine, I shall plunge into his heart. I shall kill that betrayer of friends, that doer of what should not be done, who does not recognize such a deed done.”

Tattha catuppattanti catūhi vājapattehi samannāgataṃ. Vihaṅgamanti ākāsagāmiṃ. Tanucchidanti sarīrachindanaṃ. Ossajāmīti etassa hadaye vissajjemi.

Here, 'catuppattaṃ' means endowed with four feathers. 'Vihaṅgamaṃ' means sky-going. 'Tanucchidaṃ' means body-piercing. 'Ossajāmi' means I cast it into his heart.

Tato mahāsatto ‘‘mā esa maṃ nissāya nassatū’’ti cintetvā ekādasamaṃ gāthamāha –

Then the Great Being, thinking, “Let this one not perish on account of me,” spoke the eleventh verse:

127.

127.

‘‘Dhīrassa bālassa have janinda, santo vadhaṃ nappasaṃsanti jātu;

Kāmaṃ gharaṃ gacchatu pāpadhammo, yañcassa bhaṭṭhaṃ tadetassa dehi;

Ahañca te kāmakaro bhavāmī’’ti.

“O lord of men, the good never praise the killing, whether of the wise or of a fool. Let the one of evil conduct go home as he pleases, and give him whatever was promised to him. And I shall do your bidding.”

Tattha kāmanti kāmena yathāruciyā attano gharaṃ gacchatu. Yañcassa bhaṭṭhaṃ tadetassa dehīti yañca tassa ‘‘idaṃ nāma te dassāmī’’ti tayā kathitaṃ, taṃ tassa dehi. Kāmakaroti icchākaro, yaṃ icchasi, taṃ karohi, maṃsaṃ vā me khāda, kīḷāmigaṃ vā karohi, sabbattha te anukūlavattī bhavissāmīti attho.

Here, 'kāmaṃ' means let him go to his own home according to his wish, as he pleases. 'Yañcassa bhaṭṭhaṃ tadetassa dehi' means whatever you promised him, saying, “I will give this to you,” give that to him. 'Kāmakaro' means a doer of your wish—whatever you wish, do that; eat my flesh or make me a play-deer; in all things, I shall act in accordance with your will.

Taṃ sutvā rājā tuṭṭhamānaso mahāsattassa thutiṃ karonto anantaraṃ gāthamāha –

Hearing this, the king, with a pleased mind, praising the Great Being, spoke the next verse:

128.

128.

‘‘Addhā rurū aññataro sataṃ so, yo dubbhato mānusassa na dubbhi;

Kāmaṃ gharaṃ gacchatu pāpadhammo, yañcassa bhaṭṭhaṃ tadetassa dammi;

Ahañca te kāmacāraṃ dadāmī’’ti.

“Truly, Ruru, you are one of the good, who does not betray a man even when betrayed. Let the one of evil conduct go home as he pleases, and whatever was promised to him, that I give to him. And I grant you freedom to go as you wish.”

Tattha [Pg.262] sataṃ soti addhā tvaṃ sataṃ paṇḍitānaṃ aññataro. Kāmacāranti ahaṃ tava dhammakathāya pasīditvā tuyhaṃ kāmacāraṃ abhayaṃ dadāmi, ito paṭṭhāya tumhe nibbhayā yathāruciyā viharathāti mahāsattassa varaṃ adāsi.

Here, 'sataṃ so' means truly you are one of the wise. 'Kāmacāraṃ' means, pleased by your discourse on the Dhamma, I grant you freedom of movement and safety. From now on, live without fear as you wish—thus he granted the Great Being a boon.

Atha naṃ mahāsatto ‘‘mahārāja, manussā nāma aññaṃ mukhena bhāsanti, aññaṃ kāyena karontī’’ti pariggaṇhanto dve gāthā abhāsi –

Then the Great Being, reflecting, “O king, humans speak one thing with their mouth, but do another with their body,” spoke two verses:

129.

129.

‘‘Suvijānaṃ siṅgālānaṃ, sakuṇānañca vassitaṃ;

Manussavassitaṃ rāja, dubbijānataraṃ tato.

“The howling of jackals is easily known, and the calls of birds; the speech of humans, O king, is more difficult to understand than that.

130.

130.

‘‘Api ce maññatī poso, ñāti mitto sakhāti vā;

Yo pubbe sumano hutvā, pacchā sampajjate diso’’ti.

“Even if one considers another to be a relative, friend, or companion, that person, having formerly been well-disposed, may later become an enemy.”

Taṃ sutvā rājā ‘‘migarāja, mā maṃ evaṃ maññi, ahañhi rajjaṃ jahantopi na tuyhaṃ dinnavaraṃ jahissaṃ, saddahatha, mayha’’nti varaṃ adāsi. Mahāsatto tassa santike varaṃ gaṇhanto attānaṃ ādiṃ katvā sabbasattānaṃ abhayadānaṃ varaṃ gaṇhi. Rājāpi taṃ varaṃ datvā bodhisattaṃ nagaraṃ netvā mahāsattañca nagarañca alaṅkārāpetvā deviyā dhammaṃ desāpesi. Mahāsatto deviṃ ādiṃ katvā rañño ca rājaparisāya ca madhurāya manussabhāsāya dhammaṃ desetvā rājānaṃ dasahi rājadhammehi ovaditvā mahājanaṃ anusāsitvā araññaṃ pavisitvā migagaṇaparivuto vāsaṃ kappesi. Rājā ‘‘sabbesaṃ sattānaṃ abhayaṃ dammī’’ti nagare bheriṃ carāpesi. Tato paṭṭhāya migapakkhīnaṃ koci hatthaṃ pasāretuṃ samattho nāma nāhosi. Migagaṇo manussānaṃ sassāni khādati, koci vāretuṃ na sakkoti. Mahājano rājaṅgaṇaṃ gantvā upakkosi. Tamatthaṃ pakāsento satthā imaṃ gāthamāha –

Hearing this, the king said, “O king of deer, do not think of me thus. For even if I were to abandon my kingdom, I would not forsake the boon I granted you. Believe me,” and he granted the boon. The Great Being, receiving the boon from him, taking himself as the starting point, accepted the boon of granting safety to all beings. The king, having granted that boon, led the Bodhisatta to the city and, having adorned both the Great Being and the city, had the Dhamma preached to the queen. The Great Being, beginning with the queen, taught the Dhamma to the king and his court in sweet human speech. He advised the king with the ten royal virtues and instructed the people before entering the forest, where he lived surrounded by herds of deer. The king proclaimed, “I grant safety to all beings,” and had a drum beaten throughout the city. From that time onward, no one was able to raise a hand against any deer or bird. The herds of deer began to eat the crops of the people, yet no one could stop them. The people went to the royal courtyard and complained. To explain this matter, the Teacher spoke this verse:

131.

131.

‘‘Samāgatā jānapadā, negamā ca samāgatā;

Migā sassāni khādanti, taṃ devo paṭisedhatū’’ti.

“The country people have gathered, and the townspeople have gathered; the deer are eating the crops—may Your Majesty restrain them.”

Tattha taṃ devoti taṃ migagaṇaṃ devo paṭisedhatūti.

Here, 'taṃ devo' means 'may Your Majesty restrain that herd of deer.'

Taṃ sutvā rājā gāthādvayamāha –

Hearing that, the king spoke two verses:

132.

132.

‘‘Kāmaṃ janapado māsi, raṭṭhañcāpi vinassatu;

Na tvevāhaṃ ruruṃ dubbhe, datvā abhayadakkhiṇaṃ.

“Let the countryside be no more, and the kingdom too be destroyed; but I would never betray Ruru, having given the gift of safety.

133.

133.

‘‘Mā [Pg.263] me janapado āsi, raṭṭhañcāpi vinassatu;

Na tvevāhaṃ migarājassa, varaṃ datvā musā bhaṇe’’ti.

“Let my countryside be no more, and the kingdom too be destroyed; but I would never speak falsely, having given a boon to the king of deer.”

Tattha māsīti kāmaṃ mayhaṃ janapado mā hotu. Rurunti na tveva ahaṃ suvaṇṇavaṇṇassa rurumigarājassa abhayadakkhiṇaṃ datvā dubbhissāmīti.

Here, 'māsi' means, 'let my countryside not be.' The line concerning Ruru means: 'Indeed, I will not betray Ruru, the golden-hued king of deer, after having given the gift of safety.'

Mahājano rañño vacanaṃ sutvā kiñci vattuṃ avisahanto paṭikkami. Sā kathā vitthārikā ahosi. Taṃ sutvā mahāsatto migagaṇaṃ sannipātāpetvā ‘‘ito paṭṭhāya manussānaṃ sassāni mā khādathā’’ti ovaditvā ‘‘attano khettesu paṇṇasaññaṃ bandhantū’’ti manussānaṃ ghosāpesi. Te tathā bandhiṃsu, tāya saññāya migā yāvajjatanā sassāni na khādanti.

The people, hearing the king’s words and unable to say anything, departed. That story became widespread. Hearing it, the Great Being assembled the herds of deer and advised them, “From now on, do not eat the crops of humans.” He then had it proclaimed to the people, “Let them tie a leaf-sign in their fields.” They did so, and because of that sign, the deer do not eat the crops to this day.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva, pubbepi devadatto akataññūyevā’’ti vatvā jātakaṃ samodhānesi ‘‘tadā seṭṭhiputto devadatto ahosi, rājā ānando, rurumigarājā pana ahameva ahosi’’nti.

The Teacher, having delivered this discourse on the Dhamma, said, “Not only now, monks, but in the past too, Devadatta was ungrateful.” Then he made the connection in the Jātaka: “At that time, the merchant’s son was Devadatta, the king was Ānanda, and the Ruru deer king was I myself.”

Rurumigarājajātakavaṇṇanā navamā.

The Commentary on the Rurumigarāja Jātaka, the Ninth.

[483] 10. Sarabhamigajātakavaṇṇanā

[483] 10. The Commentary on the Sarabhamiga Jātaka

Āsīsetheva purisoti idaṃ satthā jetavane viharanto attanā saṃkhittena pucchitapañhassa dhammasenāpatino vitthārena byākaraṇaṃ ārabbha kathesi. Kadā pana satthā theraṃ saṃkhittena pañhaṃ pucchīti? Devorohane. Tatrāyaṃ saṅkhepato anupubbikathā. Rājagahaseṭṭhino hi santake candanapatte āyasmatā piṇḍolabhāradvājena iddhiyā gahite satthā bhikkhūnaṃ iddhipāṭihāriyakaraṇaṃ paṭikkhipi. Tadā titthiyā ‘‘paṭikkhittaṃ samaṇena gotamena iddhipāṭihāriyakaraṇaṃ, idāni sayampi na karissatī’’ti cintetvā maṅkubhūtehi attano sāvakehi ‘‘kiṃ, bhante, iddhiyā pattaṃ na gaṇhathā’’ti vuccamānā ‘‘netaṃ āvuso, amhākaṃ dukkaraṃ, chavassa pana dārupattassatthāya attano saṇhasukhumaguṇaṃ ko gihīnaṃ pakāsessatīti na gaṇhimha, samaṇā pana sakyaputtiyā lolatāya iddhiṃ dassetvā [Pg.264] gaṇhiṃsu. Mā ‘amhākaṃ iddhikaraṇaṃ bhāro’ti cintayittha, mayañhi tiṭṭhantu samaṇassa gotamassa sāvakā, ākaṅkhamānā pana samaṇena gotamena saddhiṃ iddhiṃ dassessāma, sace hi samaṇo gotamo ekaṃ pāṭihāriyaṃ karissati, mayaṃ dviguṇaṃ karissāmā’’ti kathayiṃsu.

The Teacher, while dwelling at Jetavana, told this story, which begins with the words 'A person should indeed maintain hope,' concerning the detailed explanation given by the General of the Dhamma in response to a question the Teacher himself had asked concisely. When did the Teacher ask the elder a concise question? During the Descent from Heaven. Here is a summary of the connected narrative. When the sandalwood bowl belonging to the merchant of Rājagaha was taken by the Venerable Piṇḍola Bhāradvāja by means of psychic power, the Teacher forbade the monks from performing psychic marvels. Then the sectarians, thinking, ‘The ascetic Gotama has forbidden the performance of psychic marvels; now he himself will not perform them,’ were addressed by their own disheartened disciples, who said, ‘Venerable sirs, why do you not take the bowl by psychic power?’ They replied, ‘Friends, this is not difficult for us. But for the sake of a worthless wooden bowl, who would reveal their own refined and subtle qualities to householders? That is why we did not take it. However, the Sakyan ascetics, due to their greed, displayed psychic power and took it. Do not think that performing psychic power is a difficult matter for us. Let the disciples of the ascetic Gotama stand aside; if we wish, we will display psychic power along with the ascetic Gotama. If the ascetic Gotama performs one miracle, we will perform two.’ Thus they spoke.

Taṃ sutvā bhikkhū bhagavato ārocesuṃ ‘‘bhante, titthiyā kira pāṭihāriyaṃ karissantī’’ti. Satthā ‘‘bhikkhave, karontu, ahampi karissāmī’’ti āha. Taṃ sutvā bimbisāro āgantvā bhagavantaṃ pucchi ‘‘bhante, pāṭihāriyaṃ kira karissathā’’ti? ‘‘Āma, mahārājā’’ti. ‘‘Nanu, bhante, sikkhāpadaṃ paññatta’’nti. ‘‘Mahārāja, taṃ mayā sāvakānaṃ paññattaṃ, buddhānaṃ pana sikkhāpadaṃ nāma natthi. ‘‘Yathā hi, mahārāja, tava uyyāne pupphaphalaṃ aññesaṃ vāritaṃ, na tava, evaṃsampadamidaṃ daṭṭhabba’’nti. ‘‘Kattha pana, bhante, pāṭihāriyaṃ karissathā’’ti? ‘‘Sāvatthinagaradvāre kaṇḍambarukkhamūle’’ti. ‘‘Amhehi tattha kiṃ kattabba’’nti? ‘‘Natthi kiñci mahārājā’’ti. Punadivase satthā katabhattakicco cārikaṃ pakkāmi. Manussā ‘‘kuhiṃ, bhante, satthā gacchatī’’ti pucchanti. ‘‘Sāvatthinagaradvāre kaṇḍambarukkhamūle titthiyamaddanaṃ yamakapāṭihāriyaṃ kātu’’nti tesaṃ bhikkhū kathayanti. Mahājano ‘‘acchariyarūpaṃ kira pāṭihāriyaṃ bhavissati, passissāma na’’nti gharadvārāni chaḍḍetvā satthārā saddhiṃyeva agamāsi.

Hearing that, the monks informed the Blessed One, ‘Venerable sir, the sectarians, it is said, will perform a miracle.’ The Teacher said, ‘Monks, let them do so; I too will perform one.’ Hearing this, King Bimbisāra came and asked the Blessed One, ‘Venerable sir, will you indeed perform a miracle?’ ‘Yes, great king.’ ‘But, venerable sir, has not a training rule been laid down?’ ‘Great king, that was laid down by me for the disciples; but for the Buddhas, there is no such thing as a training rule. Just as, great king, in your park, flowers and fruits are forbidden to others but not to you, so should this be understood.’ ‘Where then, venerable sir, will you perform the miracle?’ ‘At the foot of the kaṇḍamba tree at the gate of Sāvatthī.’ ‘What should we do there?’ ‘There is nothing for you to do, great king.’ The next day, the Teacher, having finished his meal, set out on his journey. People asked, ‘Where is the Teacher going?’ The monks told them, ‘To the foot of the kaṇḍamba tree at the gate of Sāvatthī, to perform the twin miracle to subdue the sectarians.’ A great crowd, thinking, ‘A wonderful miracle will surely take place; let us see it!’ abandoned their homes and went along with the Teacher.

Aññatitthiyā ‘‘mayampi samaṇassa gotamassa pāṭihāriyakaraṇaṭṭhāne pāṭihāriyaṃ karissāmā’’ti upaṭṭhākehi saddhiṃ satthārameva anubandhiṃsu. Satthā anupubbena sāvatthiṃ gantvā raññā ‘‘pāṭihāriyaṃ kira, bhante, karissathā’’ti pucchito ‘‘karissāmī’’ti vatvā ‘‘kadā, bhante’’ti vutte ‘‘ito sattame divase āsāḷhipuṇṇamāsiya’’nti āha. ‘‘Maṇḍapaṃ karomi bhante’’ti? ‘‘Alaṃ mahārāja, mama pāṭihāriyakaraṇaṭṭhāne sakko devarājā dvādasayojanikaṃ ratanamaṇḍapaṃ karissatī’’ti. ‘‘Etaṃ kāraṇaṃ nagare ugghosāpemi, bhante’’ti? ‘‘Ugghosāpehi mahārājā’’ti. Rājā dhammaghosakaṃ alaṅkatahatthipiṭṭhiṃ āropetvā ‘‘bhagavā kira sāvatthinagaradvāre kaṇḍambarukkhamūle titthiyamaddanaṃ pāṭihāriyaṃ karissati ito sattame divase’’ti yāva chaṭṭhadivasā devasikaṃ ghosanaṃ kāresi. Titthiyā ‘‘kaṇḍambarukkhamūle kira karissatī’’ti sāmikānaṃ dhanaṃ [Pg.265] datvā sāvatthisāmante ambarukkhe chindāpayiṃsu. Dhammaghosako puṇṇamīdivase pātova ‘‘ajja, bhagavato pāṭihāriyaṃ bhavissatī’’ti ugghosesi. Devatānubhāvena sakalajambudīpe dvāre ṭhatvā ugghositaṃ viya ahosi. Ye ye gantuṃ cittaṃ uppādenti, te te sāvatthiṃ pattameva attānaṃ passiṃsu, dvādasayojanikā parisā ahosi.

The other sectarians, thinking, ‘We too will perform a miracle in the place where the ascetic Gotama performs his miracle,’ followed the Teacher along with their supporters. The Teacher, gradually arriving at Sāvatthī, was asked by the king, ‘Venerable sir, will you indeed perform a miracle?’ He replied, ‘I will.’ When asked, ‘When, venerable sir?’ he said, ‘On the seventh day from today, on the full moon day of Āsāḷhī.’ The king asked, ‘Venerable sir, shall I prepare a pavilion?’ The Teacher replied, ‘There is no need, great king. In the place where I perform the miracle, Sakka, the king of the gods, will prepare a jeweled pavilion twelve yojanas in size.’ The king asked, ‘Venerable sir, shall I announce this matter in the city?’ The Teacher said, ‘Announce it, great king.’ The king had a public announcer mounted on an adorned elephant and, until the sixth day, had this daily proclamation made: ‘The Blessed One will perform a miracle at the foot of the kaṇḍamba tree by the gate of Sāvatthī, subduing the sectarians, on the seventh day from today.’ The sectarians, hearing it would be at the foot of a kaṇḍamba tree, paid money to the owners and had the mango trees in the vicinity of Sāvatthī cut down. On the full moon day, the public announcer proclaimed early in the morning, ‘Today, the Blessed One’s miracle will take place.’ By the power of the deities, it was as if this proclamation made at the gate was heard throughout all of Jambudīpa. All those who formed the intention to go found themselves already arrived in Sāvatthī, and an assembly twelve yojanas in size gathered.

Satthā pātova sāvatthiṃ piṇḍāya pavisituṃ nikkhami. Kaṇḍo nāma uyyānapālo piṇḍipakkameva kumbhapamāṇaṃ mahantaṃ ambapakkaṃ rañño haranto satthāraṃ nagaradvāre disvā ‘‘idaṃ tathāgatasseva anucchavika’’nti adāsi. Satthā paṭiggahetvā tattheva ekamantaṃ nisinno paribhuñjitvā ‘‘ānanda, imaṃ ambaṭṭhiṃ uyyānapālakassa imasmiṃ ṭhāne ropanatthāya dehi, esa kaṇḍambo nāma bhavissatī’’ti āha. Thero tathā akāsi. Uyyānapālo paṃsuṃ viyūhitvā ropesi. Taṅkhaṇaññeva aṭṭhiṃ bhinditvā mūlāni otariṃsu, naṅgalasīsapamāṇo rattaṅkuro uṭṭhahi, mahājanassa olokentasseva paṇṇāsahatthakkhandho paṇṇāsahatthasākho ubbedhato ca hatthasatiko ambarukkho sampajji, tāvadevassa pupphāni ca phalāni ca uṭṭhahiṃsu. So madhukaraparivuto suvaṇṇavaṇṇaphalabharito nabhaṃ pūretvā aṭṭhāsi, vātappaharaṇakāle madhurapakkāni patiṃsu. Pacchā āgacchantā bhikkhū paribhuñjitvāva āgamiṃsu.

Early in the morning, the Teacher set out to enter Sāvatthī for alms. A park keeper named Kaṇḍa, while bringing a large ripe mango the size of a water pot to the king, saw the Teacher at the city gate and, thinking, ‘This is fitting for the Tathāgata,’ offered it to him. The Teacher accepted it, sat down to one side, and after eating, said, ‘Ānanda, give this mango stone to the park keeper to plant in this very spot; it will be known as the Kaṇḍamba mango tree.’ The elder did so. The park keeper cleared the ground and planted it. At that very moment, the stone split, roots descended, and a red shoot the size of a plowshare sprouted. As the great crowd watched, a mango tree one hundred cubits in height came into being, with a trunk of fifty cubits and main branches of fifty cubits. Instantly, flowers and fruits appeared on it. Surrounded by bees and laden with golden-colored fruit, it stood filling the sky. When the wind blew, sweet, ripe fruits fell. The monks who came afterwards ate them before proceeding.

Sāyanhasamaye sakko devarājā āvajjento ‘‘satthu ratanamaṇḍapakaraṇaṃ amhākaṃ bhāro’’ti ñatvā vissakammadevaputtaṃ pesetvā dvādasayojanikaṃ nīluppalasañchannaṃ sattaratanamaṇḍapaṃ kāresi. Evaṃ dasasahassacakkavāḷadevatā sannipatiṃsu. Satthā titthiyamaddanaṃ asādhāraṇaṃ sāvakehi yamakapāṭihāriyaṃ katvā bahujanassa pasannabhāvaṃ ñatvā oruyha buddhāsane nisinno dhammaṃ desesi. Vīsati pāṇakoṭiyo amatapānaṃ piviṃsu. Tato ‘‘purimabuddhā pana pāṭihāriyaṃ katvā kattha gacchantī’’ti āvajjento ‘‘tāvatiṃsabhavana’’nti ñatvā buddhāsanā uṭṭhāya dakkhiṇapādaṃ yugandharamuddhani ṭhapetvā vāmapādena sinerumatthakaṃ akkamitvā pāricchattakamūle paṇḍukambalasilāyaṃ vassaṃ upagantvā antotemāsaṃ devānaṃ abhidhammapiṭakaṃ kathesi. Parisā satthu gataṭṭhānaṃ ajānantī [Pg.266] ‘‘disvāva gamissāmā’’ti tattheva temāsaṃ vasi. Upakaṭṭhāya pavāraṇāya mahāmoggallānatthero gantvā bhagavato ārocesi. Atha naṃ satthā pucchi ‘‘kahaṃ pana etarahi sāriputto’’ti? ‘‘Eso, bhante, pāṭihāriye pasīditvā pabbajitehi pañcahi bhikkhusatehi saddhiṃ saṅkassanagaradvāre vasī’’ti. ‘‘Moggallāna, ahaṃ ito sattame divase saṅkassanagaradvāre otarissāmi, tathāgataṃ daṭṭhukāmā saṅkassanagare ekato sannipatantū’’ti. Thero ‘‘sādhū’’ti paṭissuṇitvā āgantvā parisāya ārocetvā sakalaparisaṃ sāvatthito tiṃsayojanaṃ saṅkassanagaraṃ ekamuhutteneva pāpesi.

In the evening, Sakka, king of the devas, reflecting, realized, "The construction of the jeweled pavilion for the Teacher is our responsibility." Knowing this, he sent the devaputta Vissakamma and had a seven-jeweled pavilion, twelve yojanas in size and covered with blue lotuses, constructed. Thus, the deities of the ten thousand world-systems gathered. The Teacher, having performed the Twin Miracle to subdue the heretics—a miracle beyond the capacity of his disciples—and knowing the faithful disposition of the multitude, descended and sat on the Buddha’s seat to teach the Dhamma. Twenty crores of beings drank the nectar of immortality. Then, reflecting, "Where did the previous Buddhas go after performing miracles?" and knowing it was the Tāvatiṃsa heaven, he rose from the Buddha’s seat, placed his right foot on the summit of Mount Yugandhara, and with his left foot stepped onto the peak of Mount Sineru. He then went to the foot of the Pāricchattaka tree, sat on the Paṇḍukambala stone, and spent the three months of the rainy season there, teaching the Abhidhamma Piṭaka to the devas. The assembly, unaware of where the Teacher had gone, thought, "We will leave only after seeing him," and stayed there for those three months. As the Pavāraṇā day drew near, the Elder Mahāmoggallāna went and informed the Blessed One. Then the Teacher asked him, "Where is Sāriputta now?" "Venerable sir, he, pleased by the miracle, is dwelling at the gate of Saṅkassa city with five hundred monks who had gone forth." "Moggallāna, on the seventh day from now, I will descend at the gate of Saṅkassa city. Let those who wish to see the Tathāgata gather together in Saṅkassa city." The elder replied, "Very well," and having returned, informed the assembly. He then brought the entire assembly from Sāvatthī, a distance of thirty yojanas, to Saṅkassa city in a single moment.

Satthā vutthavasso pavāretvā ‘‘mahārāja, manussalokaṃ gamissāmī’’ti sakkassa ārocesi. Sakko vissakammaṃ āmantetvā ‘‘dasabalassa manussalokagamanatthāya tīṇi sopānāni karohī’’ti āha. So sinerumatthake sopānasīsaṃ saṅkassanagaradvāre dhurasopānaṃ katvā majjhe maṇimayaṃ, ekasmiṃ passe rajatamayaṃ, ekasmiṃ passe suvaṇṇamayanti tīṇi sopānāni māpesi, sattaratanamayā vedikāparikkhepā. Satthā lokavivaraṇaṃ pāṭihāriyaṃ katvā majjhe maṇimayena sopānena otari. Sakko pattacīvaraṃ aggahesi, suyāmo vālabījaniṃ, sahampati mahābrahmā chattaṃ dhāresi, dasasahassacakkavāḷadevatā dibbagandhamālādīhi pūjayiṃsu. Satthāraṃ dhurasopāne patiṭṭhitaṃ paṭhamameva sāriputtatthero vandi, pacchā sesaparisā. Tasmiṃ samāgame satthā cintesi ‘‘moggallāno ‘‘iddhimā’ti pākaṭo, upāli ‘vinayadharo’ti. Sāriputtassa pana mahāpaññaguṇo apākaṭo, ṭhapetvā maṃ añño etena sadiso samapañño nāma natthi, paññāguṇamassa pākaṭaṃ karissāmī’’ti paṭhamaṃ tāva puthujjanānaṃ visaye pañhaṃ pucchi, taṃ puthujjanāva kathayiṃsu tato sotāpannānaṃ visaye pañhaṃ pucchi, tampi sotāpannāva kathayiṃsu, puthujjanā na jāniṃsu. Evaṃ sakadāgāmivisaye anāgāmivisaye khīṇāsavavisaye mahāsāvakavisaye ca pañhaṃ pucchi, tampi heṭṭhimā heṭṭhimā na jāniṃsu, uparimā uparimāva kathayiṃsu. Aggasāvakavisaye puṭṭhapañhampi aggasāvakāva kathayiṃsu, aññe na jāniṃsu. Tato sāriputtattherassa visaye pañhaṃ pucchi, taṃ therova kathesi, aññe na jāniṃsu.

The Teacher, having completed the rains retreat and performed the Pavāraṇā, announced to Sakka, "Great king, I shall go to the human world." Sakka summoned Vissakamma and said, "Make three staircases for the One with Ten Powers to descend to the human world." He then had three staircases created, with their tops at the peak of Mount Sineru and their bases at the city gate of Saṅkassa: a jeweled one in the middle, a silver one on one side, and a golden one on the other, all enclosed by railings made of the seven precious gems. The Teacher performed the miracle of opening up the worlds and descended by the central jeweled staircase. Sakka took the bowl and robe, Suyāma held the yak-tail whisk, Sahampati Mahābrahmā carried the parasol, and the deities of the ten-thousand world-systems honored him with divine perfumes and garlands. As the Teacher stood on the lowest step, the Elder Sāriputta was the first to pay homage, followed by the rest of the assembly. At that gathering, the Teacher reflected: "Moggallāna is renowned as being 'possessed of psychic power,' Upāli as 'an expert in the Vinaya.' But Sāriputta’s great quality of wisdom is not renowned. Except for me, there is no one equal to him in wisdom—I shall make his quality of wisdom renowned." First, he posed a question concerning ordinary people, which only ordinary people could answer. Then he asked about stream-enterers, and only stream-enterers could answer, while ordinary people did not know. Similarly, he questioned about once-returners, non-returners, arahants, and great disciples, and each time, those of lower attainments did not know, while those of higher attainments could answer. When he asked about the chief disciples, only the chief disciples could respond, while others did not know. Finally, he posed a question concerning the Elder Sāriputta, and only the elder could explain it—no one else knew.

Manussā [Pg.267] ‘‘ko nāma esa thero satthārā saddhiṃ kathesī’’ti pucchitvā ‘‘dhammasenāpati sāriputtatthero nāmā’’ti sutvā ‘‘aho mahāpañño’’ti vadiṃsu. Tato paṭṭhāya devamanussānaṃ antare therassa mahāpaññaguṇo pākaṭo jāto. Atha naṃ satthā –

People asked, "What is the name of this elder who conversed with the Teacher?" and upon hearing, "He is the General of the Dhamma, the Elder Sāriputta," they exclaimed, "Ah, how greatly wise he is!" From that time onward, the elder’s quality of great wisdom became renowned among gods and humans. Then the Teacher said—

‘‘Ye ca saṅkhātadhammāse, ye ca sekhā puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā’’ti. (su. ni. 1044;

cūḷani. ajitamāṇavapucchā 63;

netti. 14) –

"Those who have comprehended the Dhamma, and the many trainees here—of their conduct, O discerning one, when asked, please declare this to me, venerable sir."

Buddhavisaye pañhaṃ pucchitvā ‘‘imassa nu kho sāriputta, saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti āha. Thero pañhaṃ oloketvā ‘‘satthā maṃ sekhāsekhānaṃ bhikkhūnaṃ āgamanapaṭipadaṃ pucchatī’’ti pañhe nikkaṅkho hutvā ‘‘āgamanapaṭipadā nāma khandhādivasena bahūhi mukhehi sakkā kathetuṃ, kataṃ nu kho kathento satthu ajjhāsayaṃ gaṇhituṃ sakkhissāmī’’ti ajjhāsaye kaṅkhi. Satthā ‘‘sāriputto pañhe nikkaṅkho, ajjhāsaye pana me kaṅkhati, mayā naye adinne kathetuṃ na sakkhissati, nayamassa dassāmī’’ti nayaṃ dadanto ‘‘bhūtamidaṃ sāriputta samanupassā’’ti āha. Evaṃ kirassa ahosi ‘‘sāriputto mama ajjhāsayaṃ gahetvā kathento khandhavasena kathessatī’’ti. Therassa saha nayadānena so pañho nayasatena nayasahassena upaṭṭhāsi. So satthārā dinnanaye ṭhatvā buddhavisaye pañhaṃ kathesi.

Having asked a question concerning the Buddha’s sphere, he said, “Sāriputta, how should the detailed meaning of this brief statement be understood?” The elder, considering the question, thought, “The Teacher is asking me about the path of conduct for monks, both trainees and perfected ones.” Being certain about the question, he was nonetheless doubtful about the Teacher's intention, wondering, “The path of conduct can be spoken of in many ways, such as by way of the aggregates. By speaking in which way will I be able to grasp the Teacher’s intention?” The Teacher thought, “Sāriputta is certain about the question but is doubtful about my intention. He will not be able to explain it unless I give him the method. I will give him the method.” Thus, giving the method, he said, “Sāriputta, contemplate this as it has come to be.” It occurred to the Teacher, “Sāriputta, having grasped my intention, will speak based on the aggregates.” With the giving of the method, that question became clear to the elder in a hundred, a thousand ways. Standing firm in the method given by the Teacher, he explained the question concerning the Buddha’s sphere.

Satthā dvādasayojanikāya parisāya dhammaṃ desesi. Tiṃsa pāṇakoṭiyo amatapānaṃ piviṃsu. Satthā parisaṃ uyyojetvā cārikaṃ caranto anupubbena sāvatthiṃ gantvā punadivase sāvatthiyaṃ piṇḍāya caritvā piṇḍapātapaṭikkanto bhikkhūhi vatte dassite gandhakuṭiṃ pāvisi. Sāyanhasamaye bhikkhū therassa guṇakathaṃ kathentā dhammasabhāyaṃ nisīdiṃsu ‘‘mahāpañño, āvuso, sāriputto puthupañño javanapañño tikkhapañño nibbedhikapañño dasabalena saṃkhittena pucchitapañhaṃ vitthārena kathesī’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi esa saṃkhittena bhāsitassa vitthārena atthaṃ kathesiyevā’’ti vatvā atītaṃ āhari.

The Teacher taught the Dhamma to an assembly twelve yojanas in extent. Thirty crores of beings drank the deathless nectar. Having dismissed the assembly, the Teacher set out on a journey and in due course arrived at Sāvatthī. The next day, after wandering for alms in Sāvatthī and returning from the alms-round, he entered the Perfumed Chamber after the monks had performed their duties. In the evening, the monks, discussing the elder’s virtues, sat in the Dhamma hall, saying, "Friends, Sāriputta is of great wisdom, extensive wisdom, swift wisdom, sharp wisdom, and penetrative wisdom. He explained in detail a question asked concisely by the One with Ten Powers." When the Teacher arrived and asked, "Monks, for what discussion are you now gathered?" and they replied, "For this one," he said, "Not only now, monks, but even in the past, he explained in detail the meaning of a brief statement." Then he recounted a past incident.

Atīte [Pg.268] bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto sarabhamigayoniyaṃ nibbattitvā araññe vasati. Rājā migavittako ahosi thāmasampanno, aññaṃ manussaṃ ‘‘manusso’’tipi na gaṇeti. So ekadivasaṃ migavaṃ gantvā amacce āha – ‘‘yassa passena migo palāyati, tena so daṇḍo dātabbo’’ti. Te cintayiṃsu ‘‘kadāci vemajjhe ṭhitamigaṃ vijjhanti, kadāci uṭṭhitaṃ, kadāci palāyantampi, ajja pana yena kenaci upāyena rañño ṭhitaṭṭhānaññeva āropessāmā’’ti. Cintetvā ca pana katikaṃ katvā rañño dhuramaggaṃ adaṃsu. Te mahantaṃ gumbaṃ parikkhipitvā muggarādīhi bhūmiṃ pothayiṃsu. Paṭhamameva sarabhamigo uṭṭhāya tikkhattuṃ gubbhaṃ anuparigantvā palāyanokāsaṃ olokento sesadisāsu manusse bāhāya bāhaṃ dhanunā dhanuṃ āhacca nirantare ṭhite disvā rañño ṭhitaṭṭhāneyeva okāsaṃ addasa. So ummīlitesu akkhīsu vālukaṃ khipamāno viya rājānaṃ abhimukho agamāsi. Rājā taṃ lahusampattaṃ disvā saraṃ ukkhipitvā vijjhi. Sarabhamigā nāma saraṃ vañcetuṃ chekā honti, sare abhimukhaṃ āgacchante vegaṃ hāpetvā tiṭṭhanti, pacchato āgacchante vegena purato javanti, uparibhāgenāgacchante piṭṭhiṃ nāmenti, passenāgacchante thokaṃ apagacchanti, kucchiṃ sandhāyāgacchante parivattitvā patanti, sare atikkante vātacchinnavalāhakavegena palāyanti.

In the past, when Brahmadatta was ruling in Benares, the Bodhisatta was reborn in the womb of a sarabha deer and lived in the forest. The king was fond of hunting and was very strong; he did not even consider other people to be human beings. One day, while going hunting, he told his ministers, “Whoever lets a deer escape from his side, he shall be punished.” They thought, “Sometimes deer are shot when standing in the middle, sometimes when they rise up, sometimes even when they flee. But today, by some means or other, we must make the deer come to the king’s standing place.” Having decided this, they made an agreement and gave the king the main path. They surrounded a large thicket and beat the ground with clubs and such. At the very first sound, the sarabha deer stood up and circled the thicket three times, looking for an escape route. Seeing men standing shoulder to shoulder, bow to bow, without a gap in every direction, he noticed only the king’s position had an opening. As if throwing sand into wide-open eyes, he charged straight toward the king. The king, seeing him swiftly approaching, raised his arrow and shot. Sarabha deer are skilled at dodging arrows: when an arrow comes straight at them, they slow down and stop; when it comes from behind, they speed forward; when it comes from above, they bend their backs; when it comes from the side, they move slightly aside; when it aims at their belly, they turn and fall; and when the arrow has passed, they flee with the speed of a cloud scattered by the wind.

Sopi rājā tasmiṃ parivattitvā patite ‘‘sarabhamigo me viddho’’ti nādaṃ muñci. Sarabho uṭṭhāya vātavegena palāyi. Balamaṇḍalaṃ bhijjitvā ubhosu passesu ṭhitaamaccā sarabhaṃ palāyamānaṃ disvā ekato hutvā pucchiṃsu ‘‘migo kassa ṭhitaṭṭhānaṃ abhiruhī’’ti? ‘‘Rañño ṭhitaṭṭhāna’’nti. ‘‘Rājā ‘viddho me’ti vadati, konena viddho, nibbirajjho bho amhākaṃ rājā, bhūminena viddhā’’ti te nānappakārena raññā saddhiṃ keḷiṃ kariṃsu. Rājā cintesi ‘‘ime maṃ parihasanti, na mama pamāṇaṃ jānantī’’ti gāḷhaṃ nivāsetvā pattikova khaggaṃ ādāya ‘‘sarabhaṃ gaṇhissāmī’’ti vegena pakkhandi. Atha naṃ disvā tīṇi yojanāni anubandhi. Sarabho araññaṃ pāvisi, rājāpi pāvisi. Tattha sarabhamigassa gamanamagge saṭṭhihatthamatto mahāpūtipādanarakāvāṭo [Pg.269] atthi, so tiṃsahatthamattaṃ udakena puṇṇo tiṇehi ca paṭicchanno. Sarabho udakagandhaṃ ghāyitvāva āvāṭabhāvaṃ ñatvā thokaṃ osakkitvā gato. Rājā pana ujukameva gacchanto tasmiṃ pati.

Then the king, when it turned and fell, cried out, “The sarabha deer has been shot by me!” The sarabha, rising up, fled with the speed of the wind. The circle of men broke apart, and the ministers standing on both sides, seeing the sarabha fleeing, gathered together and asked, “The deer came to whose standing place?” “The king’s standing place,” they replied. “The king says, ‘It has been shot by me,’ but by whom was it shot? Our king is powerless, sirs; it was shot by the earth itself!” Thus, they jested with the king in various ways. The king thought, “These men mock me; they do not know my measure.” Tightly fastening his garment and taking his sword, he set out on foot and swiftly charged forward, declaring, “I will capture the sarabha!” Then, seeing him, he pursued for three leagues. The sarabha entered the forest, and the king also entered. There, along the path where the sarabha deer had gone, there was a great pit of putrid mire, sixty cubits deep, filled with water to a depth of thirty cubits and covered with grass. The sarabha, smelling the scent of the water, knew it was a pit and went by, retreating slightly. But the king, walking straight ahead, fell into it.

Sarabho tassa padasaddaṃ asuṇanto nivattitvā taṃ apassanto ‘‘narakāvāṭe patito bhavissatī’’ti ñatvā āgantvā olokento taṃ gambhīraudake apatiṭṭhaṃ kilamantaṃ disvā tena kataṃ aparādhaṃ hadaye akatvā sañjātakāruñño ‘‘mā mayi passanteva rājā nassatu, imamhā dukkhā naṃ mocessāmī’’ti āvāṭatīre ṭhito ‘‘mā bhāyi, mahārāja, mahantā dukkhā taṃ mocessāmī’’ti vatvā attano piyaputtaṃ uddharituṃ ussāhaṃ karonto viya tassuddharaṇatthāya silāya yoggaṃ katvāva ‘‘vijjhissāmī’’ti āgataṃ rājānaṃ saṭṭhihatthā narakā uddharitvā assāsetvā piṭṭhiṃ āropetvā araññā nīharitvā senāya avidūre otāretvā ovādamassa datvā pañcasu sīlesu patiṭṭhāpesi. Rājā mahāsattaṃ vinā vasituṃ asakkonto āha ‘‘sāmi sarabhamigarāja, mayā saddhiṃ bārāṇasiṃ ehi, dvādasayojanikāya te bārāṇasiyaṃ rajjaṃ dammi, taṃ kārehī’’ti. ‘‘Mahārāja, mayaṃ tiracchānagatā, na me rajjenattho, sace te mayi sineho atthi, mayā dinnāni sīlāni rakkhanto raṭṭhavāsinopi sīlaṃ rakkhāpehī’’ti taṃ ovaditvā araññameva pāvisi.

The sarabha, not hearing the sound of his footsteps, turned back and, not seeing him, knew, “He must have fallen into the pit,” and came and looked. Seeing the king struggling in the deep water without a foothold, he did not hold in his heart the offense committed by him. Filled with compassion, he thought, “Let not the king perish while I am watching; I will free him from this suffering.” Standing at the edge of the pit, he said, “Do not fear, great king, I will free you from this great suffering.” As if making an effort to rescue his own beloved son, having made a resolve as firm as a rock to lift him out, he lifted the king, who had come thinking, “I will shoot him,” out of the sixty-cubit pit, comforted him, placed him on his back, carried him out of the forest, set him down not far from the army, gave him advice, and established him in the five precepts. The king, unable to live without the Great Being, said, “Lord Sarabha, king of deer, come with me to Benares. I will give you the twelve-league kingdom of Benares; rule it.” “Great King, we are animals; I have no need for a kingdom. If you have affection for me, keep the precepts I have given you and encourage the people of your kingdom to observe them as well.” Having advised him thus, the sarabha returned to the forest.

So assupuṇṇehi nettehi tassa guṇaṃ sarantova senaṃ pāpuṇitvā senaṅgaparivuto nagaraṃ gantvā ‘‘ito paṭṭhāya sakalanagaravāsino pañca sīlāni rakkhantū’’ti dhammabheriṃ carāpesi. Mahāsattena pana attano kataguṇaṃ kassaci akathetvā sāyanhe nānaggarasabhojanaṃ bhuñjitvā alaṅkatasayane sayitvā paccūsakāle mahāsattassa guṇaṃ saritvā uṭṭhāya sayanapiṭṭhe pallaṅkena nisīditvā pītipuṇṇena hadayena chahi gāthāhi udānesi –

With eyes full of tears, remembering his virtues, he reached the army and, surrounded by his forces, entered the city and had the drum of the Dhamma proclaimed: “From this day forth, may all city dwellers observe the five precepts.” Without telling anyone of the good deed the Great Being had done for him, he ate a meal of various choice delicacies in the evening and lay down on a decorated bed. At dawn, remembering the virtues of the Great Being, he rose and sat cross-legged on the bedstead. With a heart full of joy, he uttered these six verses:

134.

134.

‘‘Āsīsetheva puriso, na nibbindeyya paṇḍito;

Passāmi vohaṃ attānaṃ, yathā icchiṃ tathā ahu.

A person should indeed aspire; a wise person should not be disheartened. I see myself as I desired, so it has become.

135.

135.

‘‘Āsīsetheva puriso, na nibbindeyya paṇḍito;

Passāmi vohaṃ attānaṃ, udakā thalamubbhataṃ.

A person should indeed aspire; a wise person should not be disheartened. I see myself, drawn up from the water onto dry land.

136.

136.

‘‘Vāyametheva [Pg.270] puriso, na nibbindeyya paṇḍito;

Passāmi vohaṃ attānaṃ, yathā icchiṃ tathā ahu.

A person should indeed strive; a wise person should not be disheartened. I see myself as I desired, so it has become.

137.

137.

‘‘Vāyametheva puriso, na nibbindeyya paṇḍito;

Passāmi vohaṃ attānaṃ, udakā thalamubbhataṃ.

A person should indeed strive; a wise person should not be disheartened. I see myself, drawn up from the water onto dry land.

138.

138.

‘‘Dukkhūpanītopi naro sapañño, āsaṃ na chindeyya sukhāgamāya;

Bahū hi phassā ahitā hitā ca, avitakkitā maccumupabbajanti.

Even when beset by suffering, a wise person should not abandon hope for the coming of happiness; for many contacts, both harmful and beneficial, come to a mortal unexpectedly.

139.

139.

‘‘Acintitampi bhavati, cintitampi vinassati;

Na hi cintāmayā bhogā, itthiyā purisassa vā’’ti.

Even the unthought-of happens, and the thought-of perishes; for possessions are not obtained by mere thinking, for a woman or a man.

Tattha āsīsetheva purisoti āsacchedakakammaṃ akatvā attano kammesu āsaṃ karotheva na ukkaṇṭheyya. Yathā icchinti ahañhi saṭṭhihatthā narakā uṭṭhānaṃ icchiṃ, somhi tatheva jāto, tato uṭṭhitoyevāti dīpeti. Ahitā hitā cāti dukkhaphassā ca sukhaphassā ca, ‘‘maraṇaphassā jīvitaphassā cā’’tipi attho, sattānañhi maraṇaphasso ahito jīvitaphasso hito, tesaṃ avitakkito acintitopi maraṇaphasso āgacchatīti dasseti. Acinti tampīti mayā ‘‘āvāṭe patissāmī’’ti na cintitaṃ, ‘‘sarabhaṃ māressāmī’’ti cintitaṃ, idāni pana me cintitaṃ naṭṭhaṃ, acintitameva jātaṃ. Bhogāti yasaparivārā. Ete cintāmayā na honti, tasmā ñāṇavatā vīriyameva kātabbaṃ. Vīriyavato hi acintitampi hotiyeva.

Here, ‘A person should indeed aspire’ means one should not perform an act that cuts off hope, but should indeed have hope in one’s own deeds, and not be disheartened. ‘As I desired’ means: ‘I desired to rise from the sixty-cubit pit, and so it has come to be for me; I have indeed risen from it’ – this is what it illustrates. ‘Harmful and beneficial’ refers to painful contacts and pleasant contacts. The meaning is also ‘contacts of death and contacts of life,’ for among beings, the contact of death is harmful, while the contact of life is beneficial. It shows that the contact of death comes even without being thought of or considered by them. ‘Even the unthought-of’ means: ‘I did not think, “I will fall into a pit,” but I did think, “I will kill the sarabha deer.” Now, however, what I thought of is lost, and what was unthought of has come to pass.’ ‘Possessions’ refers to fame and retinue. These do not come from mere thinking; therefore, one who is wise should exert effort. For the diligent, even the unthought-of comes to be.

Tassevaṃ udānaṃ udānentasseva aruṇaṃ uṭṭhahi. Purohito ca pātova sukhaseyyapucchanatthaṃ āgantvā rājadvāre ṭhito tassa udānagītasaddaṃ sutvā cintesi ‘‘rājā hiyyo migavaṃ agamāsi, tattha sarabhamigaṃ viraddho bhavissati, tato amaccehi avahasiyamāno ‘māretvā naṃ āharissāmī’ti khattiyamānena taṃ anubandhanto saṭṭhihatthe narake patito bhavissati, dayālunā sarabharājena rañño dosaṃ acintetvā rājā uddharito bhavissati, tena maññe udānaṃ udānetī’’ti. Evaṃ brāhmaṇassa rañño [Pg.271] paripuṇṇabyañjanaṃ udānaṃ sutvā sumajjite ādāse mukhaṃ olokentassa chāyā viya raññā ca sarabhena ca katakāraṇaṃ pākaṭaṃ ahosi. So nakhaggena dvāraṃ ākoṭesi. Rājā ‘‘ko eso’’ti pucchi. ‘‘Ahaṃ deva purohito’’ti. Athassa dvāraṃ vivaritvā ‘‘ito ehācariyā’’ti āha. So pavisitvā rājānaṃ jayāpetvā ekamantaṃ ṭhito ‘‘ahaṃ, mahārāja, tayā araññe katakāraṇaṃ jānāmi, tvaṃ ekaṃ sarabhamigaṃ anubandhanto narake patito, atha naṃ so sarabho silāya yoggaṃ katvā narakato uddhari, so tvaṃ tassa guṇaṃ anussaritvā udānaṃ udānesī’’ti vatvā dve gāthā abhāsi –

As he was uttering this inspired utterance, the dawn arose. The royal priest, coming early in the morning to inquire about the king’s well-being, stood at the palace gate. Hearing the sound of the king’s inspired song, he thought: 'Yesterday the king went hunting. There, he must have missed the sarabha deer. Then, being ridiculed by his ministers, he must have pursued it with warrior's pride, saying, “I will kill it and bring it back.” Following it, he must have fallen into the sixty-cubit chasm. But the compassionate sarabha king, not considering the king’s fault, must have rescued him. That is why, I suppose, he utters this inspired utterance.' Thus, when the brahmin heard the king’s inspired utterance, complete in its expression, the deed done by the king and the sarabha became as clear to him as the reflection of a face in a well-polished mirror. He tapped on the door with his fingernail. The king asked, 'Who is there?' 'It is I, sire, the royal priest.' Then the king opened the door for him and said, 'Come here, teacher.' Entering, the priest paid his respects to the king and stood to one side. 'Great king, I know the deed you did in the forest. You, pursuing a single sarabha deer, fell into a chasm. Then that sarabha, having made a rock suitable, rescued you from the chasm. Remembering his virtue, you utter this inspired utterance.' Having said this, he spoke two verses:

140.

140.

‘‘Sarabhaṃ giriduggasmiṃ, yaṃ tvaṃ anusarī pure;

Alīnacittassa tuvaṃ, vikkantamanujīvasi.

The sarabha in the rugged mountain terrain, whom you formerly pursued—you live by the valor of that one whose mind is unshrinking.

141.

141.

‘‘Yo taṃ viduggā narakā samuddhari, silāya yoggaṃ sarabho karitvā;

Dukkhūpanītaṃ maccumukhā pamocayi, alīnacittaṃ ta migaṃ vadesī’’ti.

He who rescued you from that dreadful chasm—the sarabha, having made a rock suitable—freed you from the jaws of death when you were overcome by suffering; you speak of that deer, whose mind is unshrinking.

Tattha anusarīti anubandhi. Vikkantanti uddharaṇatthāya kataparakkamaṃ. Anujīvasīti upajīvasi, tassānubhāvena tayā jīvitaṃ laddhanti attho. Samuddharīti uddhari. Ta migaṃ vadesīti taṃ suvaṇṇasarabhamigaṃ idha sirisayane nisinno vaṇṇesi.

There, ‘anusarī’ means pursued. ‘Vikkantaṃ’ means the effort made for the sake of rescue. ‘Anujīvasī’ means you live by; the meaning is that life was obtained by his power. ‘Samuddharī’ means rescued. ‘Taṃ migaṃ vadesi’ means you praised that golden sarabha deer while seated here on the royal couch.

Taṃ sutvā rājā ‘‘ayaṃ mayā saddhiṃ na migavaṃ gato, sabbaṃ pavattiṃ jānāti, kathaṃ nu kho jānāti, pucchissāmi na’’nti cintetvā navamaṃ gāthamāha –

Hearing this, the king thought: 'This one did not go hunting with me, yet he knows the whole story. How could he know? I will ask him.' Reflecting thus, he spoke the ninth verse:

142.

142.

‘‘Kiṃ tvaṃ nu tattheva tadā ahosi, udāhu te koci naṃ etadakkhā;

Vivaṭacchaddo nusi sabbadassī, ñāṇaṃ nu te brāhmaṇa bhiṃsarūpa’’nti.

Were you there at that time, or did someone tell you this? Are you one with an uncovered mind, seeing all, or is your knowledge, O Brahmin, of a fearsome nature?

Tattha bhiṃsarūpanti kiṃ nu te ñāṇaṃ balavajātikaṃ, tenetaṃ jānāsīti.

Here, ‘bhiṃsarūpaṃ’ means: Is your knowledge of a powerful nature, by which you know this?

Brāhmaṇo [Pg.272] ‘‘nāhaṃ sabbaññubuddho, byañjanaṃ amakkhetvā tayā kathitagāthānaṃ pana mayhaṃ attho upaṭṭhātī’’ti dīpento dasamaṃ gāthamāha –

The brahmin, revealing that 'I am not an omniscient Buddha, but the meaning of the verses spoken by you occurs to me without distorting the expression,' spoke the tenth verse:

143.

143.

‘‘Na cevahaṃ tattha tadā ahosiṃ, na cāpi me koci naṃ etadakkhā;

Gāthāpadānañca subhāsitānaṃ, atthaṃ tadānenti janinda dhīrā’’ti.

I was not there at that time, nor did anyone declare this to me; but the wise, O king, deduce the meaning of well-spoken verses and sayings.

Tattha subhāsitānanti byañjanaṃ amakkhetvā suṭṭhu bhāsitānaṃ. Atthaṃ tadānentīti yo tesaṃ attho, taṃ ānenti upadhārentīti.

There, ‘subhāsitānaṃ’ means of those well-spoken without distorting the expression. ‘Atthaṃ tadānenti’ means they bring forth, they deduce, whatever is their meaning.

Rājā tassa tussitvā bahuṃ dhanaṃ adāsi. Tato paṭṭhāya dānādipuññābhirato ahosi, manussāpi puññābhiratā hutvā matamatā saggameva pūrayiṃsu. Athekadivasaṃ rājā ‘‘lakkhaṃ vijjhissāmī’’ti purohitamādāya uyyānaṃ gato. Tadā sakko devarājā bahū nave deve ca devakaññāyo ca disvā ‘‘kiṃ nu kho kāraṇa’’nti āvajjento sarabhamigena narakā uddharitvā rañño sīlesu patiṭṭhāpitabhāvaṃ ñatvā ‘‘rañño ānubhāvena mahājano puññāni karoti, tena devaloko paripūrati, idāni kho pana rājā lakkhaṃ vijjhituṃ uyyānaṃ gato, taṃ vīmaṃsitvā sīhanādaṃ nadāpetvā sarabhamigassa guṇaṃ kathāpetvā attano ca sakkabhāvaṃ jānāpetvā ākāse ṭhito dhammaṃ desetvā mettāya ceva pañcannaṃ sīlānañca guṇaṃ kathetvā āgamissāmī’’ti cintetvā uyyānaṃ agamāsi. Rājāpi ‘‘lakkhaṃ vijjhissāmī’’ti dhanuṃ āropetvā saraṃ sannayhi. Tasmiṃ khaṇe sakko rañño ca lakkhassa ca antare attano ānubhāvena sarabhaṃ dassesi. Rājā taṃ disvā saraṃ na muñci. Atha naṃ sakko purohitassa sarīre adhimuccitvā gāthaṃ abhāsi –

The king, pleased with him, gave him much wealth. From then on, he became devoted to meritorious deeds such as giving, and the people, also delighting in merit, upon their deaths, filled heaven itself. Then one day, the king, thinking, 'I will shoot a target,' went to the park, taking the priest with him. At that time, Sakka, the king of gods, seeing many new gods and celestial maidens, wondered, 'What is the reason?' Reflecting, he understood that the king had been rescued from the chasm by the sarabha deer and established in virtue. Knowing that by the king's power the great populace performed meritorious deeds, thus filling the world of the gods, he thought, 'Now the king has gone to the park to shoot a target. I will test him, cause him to utter a lion's roar, cause him to proclaim the virtues of the sarabha deer, reveal my own identity as Sakka, and, standing in the sky, I will teach the Dhamma, speak of the virtues of loving-kindness and the five precepts, and then return.' Having decided this, he went to the park. The king, intending to shoot the target, strung his bow and fitted an arrow. At that moment, Sakka, by his power, manifested a sarabha deer between the king and the target. Seeing it, the king did not release the arrow. Then Sakka, possessing the priest's body, spoke this verse:

144.

144.

‘‘Ādāya pattiṃ paraviriyaghātiṃ, cāpe saraṃ kiṃ vicikicchase tuvaṃ;

Nunno saro sarabhaṃ hantu khippaṃ, annañhi etaṃ varapañña rañño’’ti.

Taking the feathered arrow, the destroyer of others' vigor, why do you hesitate with the arrow on the bow? Let the released arrow quickly slay the sarabha, for this is indeed food for a king, O you of excellent wisdom.

Tattha [Pg.273] pattinti vājapattehi samannāgataṃ. Paraviriyaghātinti paresaṃ vīriyaghātakaṃ. Cāpe saranti etaṃ pattasahitaṃ saraṃ cāpe ādāya sannayhitvā idāni tvaṃ kiṃ vicikicchasi. Hantūti tayā vissaṭṭho hutvā esa saro khippaṃ imaṃ sarabhaṃ hanatu. Annañhi etanti varapañña, mahārāja, sarabho nāma rañño āhāro bhakkhoti attho.

There, ‘pattiṃ’ means endowed with wing-feathers. ‘Paraviriyaghātiṃ’ means destructive of others’ vigor. ‘Cāpe saraṃ’ means: having taken this feathered arrow and fitted it on the bow, why do you now hesitate? ‘Hantu’ means: may this arrow, released by you, swiftly slay this sarabha. ‘Annañhi etaṃ’ means: O you of excellent wisdom, great king, a sarabha is food for a king, meaning it is to be eaten.

Tato rājā gāthamāha –

Then the king spoke this verse:

145.

145.

‘‘Addhā pajānāmi ahampi etaṃ, annaṃ migo brāhmaṇa khattiyassa;

Pubbe katañca apacāyamāno, tasmā migaṃ sarabhaṃ no hanāmī’’ti.

Surely, I too understand this: O brahmin, a deer is indeed food for a warrior. But respecting what was done before, therefore I will not kill the sarabha deer.

Tattha pubbe katañcāti brāhmaṇa, ahametaṃ ekaṃsena jānāmi yathā migo khattiyassa annaṃ, pubbe pana iminā mayhaṃ kataguṇaṃ pūjemi, tasmā taṃ na hanāmīti.

There, ‘pubbe katañca’ means: O brahmin, I know this with certainty, that a deer is food for a warrior. But I honor the good deed done for me by this one in the past; therefore, I will not kill it.

Tato sakko gāthādvayamāha –

Then Sakka spoke these two verses:

146.

146.

‘‘Neso migo mahārāja, asureso disampati;

Etaṃ hantvā manussinda, bhavassu amarādhipo.

This is no deer, O great king, this is an Asura, a ruler. Slay him, O lord of men, and become the ruler of the immortals.

147.

147.

‘‘Sace ca rājā vicikicchase tuvaṃ, hantuṃ migaṃ sarabhaṃ sahāyakaṃ;

Saputtadāro naravīraseṭṭha, gantā tuvaṃ vetaraṇiṃ yamassā’’ti.

And if you, O king, hesitate to slay the sarabha deer, your companion, then you, foremost of heroic men, along with your sons and wife, will go to Yama's Vetaraṇī.

Tattha asuresoti asuro eso, asurajeṭṭhako sakko esoti adhippāyena vadati. Amarādhipoti tvaṃ etaṃ sakkaṃ māretvā sayaṃ sakko devarājā hohīti vadati. Vetaraṇiṃ yamassāti ‘‘sace etaṃ ‘sahāyo me’ti cintetvā na māressasi, saputtadāro yamassa vetaraṇinirayaṃ gato bhavissasī’’ti naṃ tāsesi.

Here, ‘asureso’ means ‘this is an Asura’; he speaks with the intention, ‘This is Sakka, the chief of the Asuras.’ ‘Amarādhipo’ means: he says, ‘By killing this Sakka, you yourself shall become Sakka, the king of the gods.’ ‘Vetaraṇiṃ yamassā’ means: he threatened him, saying, ‘If you think, “He is my friend,” and do not kill him, you, along with your sons and wife, will go to Yama’s Vetaraṇī hell.’

Tato [Pg.274] rājā dve gāthā abhāsi –

Then the king spoke these two verses:

148.

148.

‘‘Kāmaṃ ahaṃ jānapadā ca sabbe, puttā ca dārā ca sahāyasaṅghā;

Gacchemu taṃ vetaraṇiṃ yamassa, na tveva hañño mama pāṇado yo.

Willingly let me, and all the people of the country, my sons and wife, and my company of friends, go to that Vetaraṇī of Yama, but I will not slay the one who gave me my life.

149.

149.

‘‘Ayaṃ migo kicchagatassa mayhaṃ, ekassa kattā vivanasmi ghore;

Taṃ tādisaṃ pubbakiccaṃ saranto, jānaṃ mahābrahme kathaṃ haneyya’’nti.

This deer was the benefactor for me when I had fallen into distress, alone in the dreadful wilderness. Remembering such a prior deed, knowing it well, O great Brahmin, how could I slay him?

Tattha mama pāṇado yoti brāhmaṇa, yo mama pāṇadado yena me piyaṃ jīvitaṃ dinnaṃ, narakaṃ pavisantena mayā so na tveva hañño na hanitabbo, avajjho esoti vadati. Ekassa kattā vivanasmi ghoreti dāruṇe araññe paviṭṭhassa sato ekassa asahāyakassa mama kattā kārako jīvitassa dāyako, svāhaṃ taṃ iminā kataṃ tādisaṃ pubbakiccaṃ sarantoyeva taṃ guṇaṃ jānantoyeva kathaṃ haneyyaṃ.

Here, ‘mama pāṇado yo’ means: O brahmin, he who gave me life, by whom precious life was given to me—even if I were to enter hell, he is not to be slain by me, he is not to be killed; he is blameless, thus he declares. ‘Ekassa kattā vivanasmi ghore’ means: he was the benefactor, the doer, the giver of life for me, who had entered the dreadful wilderness, being alone and without companions. How could I, remembering such a prior deed done by him, knowing that virtue, slay him?

Atha sakko purohitassa sarīrato apagantvā sakkattabhāvaṃ māpetvā ākāse ṭhatvā rañño guṇaṃ pakāsento gāthādvayamāha –

Then Sakka, departing from the chaplain's body, manifested his own form as Sakka, stood in the sky, and proclaimed the king's virtues with these two verses:

150.

150.

‘‘Mittābhirādhī cirameva jīva, rajjaṃ imaṃ dhammaguṇe pasāsa;

Nārīgaṇehi paricāriyanto, modassu raṭṭhe tidiveva vāsavo.

O delight of friends, may you live long! Rule this kingdom with righteous qualities. Being attended by throngs of women, may you rejoice in your realm, like Vāsava in heaven.

151.

151.

‘‘Akkodhano niccapasannacitto, sabbātithī yācayogo bhavitvā;

Datvā ca bhutvā ca yathānubhāvaṃ, anindito saggamupehi ṭhāna’’nti.

Free from anger, ever serene of mind, having become one fit to be asked by all guests, giving and enjoying according to your means, blameless, go to the heavenly state.

Tattha [Pg.275] mittābhirādhīti mitte ārādhento tosento tesu adubbhamāno. Sabbātithīti sabbe dhammikasamaṇabrāhmaṇe atithī pāhunakeyeva katvā pariharanto yācitabbayuttako hutvā. Aninditoti dānādīni puññāni karaṇena pamudito devalokena abhinandito hutvā saggaṭṭhānaṃ upehīti.

Here, 'delight of friends' means pleasing and satisfying friends, not being treacherous towards them. 'All guests' means attending to all righteous ascetics and brahmins, having made them honored guests, thus becoming worthy to be requested. 'Blameless' means, having rejoiced in performing meritorious deeds such as giving and having been praised by the heavenly world, you go to the heavenly abode.

Evaṃ vatvā sakko ‘‘ahaṃ mahārājaṃ taṃ pariggaṇhituṃ āgato, tvaṃ attānaṃ pariggaṇhituṃ nādāsi, appamatto hohī’’ti taṃ ovaditvā sakaṭṭhānameva gato.

Having said this, Sakka said, "Great king, I came to protect you, but you did not allow yourself to be protected. Be heedful!" After advising him thus, he returned to his own abode.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva, pubbepi sāriputto saṃkhittena bhāsitassa vitthārena atthaṃ jānātiyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā rājā ānando ahosi, purohito sāriputto, sarabhamigo pana ahameva ahosi’’nti.

The Teacher, having delivered this discourse, said, "Not only now, monks, but also in the past Sāriputta understood the detailed meaning of what was spoken concisely." Then he identified the birth: "At that time Ānanda was the king, Sāriputta was the chaplain, and I myself was the Sarabha deer."

Sarabhamigajātakavaṇṇanā dasamā.

The Commentary on the Sarabha Deer Jātaka, the Tenth.

Jātakuddānaṃ –

Summary of the Jātakas:

Amba phandana javana, nārada dūta kaliṅgā;

Akitti takkāriyaṃ ruru, sarabhaṃ dasa terase.

Amba, Phandana, Javana, Nārada, Dūta, Kaliṅga; Akitti, Takkāriya, Ruru, Sarabha—the ten of the Thirteenth Nipāta.

Terasakanipātavaṇṇanā niṭṭhitā.

The Commentary on the Chapter of Thirteens is finished.

14. Pakiṇṇakanipāto

14. The Miscellaneous Nipāta

[484] 1. Sālikedārajātakavaṇṇanā

[484] 1. The Commentary on the Sālikedāra Jātaka

Sampannaṃ [Pg.276] sālikedāranti idaṃ satthā jetavane viharanto mātuposakabhikkhuṃ ārabbha kathesi. Paccuppannavatthu sāmajātake (jā. 2.22.296 ādayo) āvi bhavissati. Satthā pana taṃ bhikkhuṃ pakkosāpetvā ‘‘saccaṃ kira tvaṃ bhikkhu gihī posesī’’ti pucchitvā ‘‘saccaṃ, bhante’’ti vutte ‘‘kiṃ te hontī’’ti vatvā ‘‘mātāpitaro me, bhante’’ti vutte ‘‘sādhu bhikkhu, porāṇakapaṇḍitā tiracchānā hutvā suvayoniyaṃ nibbattitvāpi jiṇṇe mātāpitaro kulāvake nipajjāpetvā mukhatuṇḍakena gocaraṃ āharitvā posesu’’nti vatvā atītaṃ āhari.

"Sampannaṃ sālikedāranti." This the Teacher spoke while dwelling at Jetavana, concerning a monk who supported his parents. The present story will become clear in the Sāma Jātaka (Jā. 2.22.296, etc.). The Teacher had that monk summoned and asked him, "Is it true, monk, that you support laypeople?" When he said, "It is true, venerable sir," he asked him, "How are they related to you?" When he said, "They are my parents, venerable sir," the Teacher said, "Good, monk! The wise of old, though born as animals in a fortunate rebirth, still had their aged parents lie down in a nest and nourished them by bringing food in their beaks." Then he related the past.

Atīte rājagahe magadharājā nāma rajjaṃ kāresi. Tadā nagarato pubbuttaradisāya sāliddiyo nāma brāhmaṇagāmo ahosi. Tassa pubbuttaradisāya magadhakhettaṃ atthi, tattha kosiyagotto nāma sāliddiyavāsī brāhmaṇo sahassakarīsamattaṃ khettaṃ gahetvā sāliṃ vapāpesi. Uṭṭhite ca pana sasse vatiṃ thiraṃ kāretvā kassaci paṇṇāsakarīsamattaṃ, kassaci saṭṭhikarīsamattanti evaṃ pañcasatakarīsamattaṃ khettaṃ attano purisānaṃyeva ārakkhaṇatthāya datvā sesaṃ pañcasatakarīsamattaṃ khettaṃ bhatiṃ katvā ekassa bhatakassa adāsi. So tattha kuṭiṃ katvā rattindivaṃ vasati. Khettassa pana pubbuttaradisābhāge ekasmiṃ sānupabbate mahantaṃ simbalivanaṃ atthi, tattha anekāni suvasatāni vasanti. Tadā bodhisatto tasmiṃ suvasaṅghe suvarañño putto hutvā nibbatti. So vayappatto abhirūpo thāmasampanno sakaṭanābhipamāṇasarīro ahosi. Athassa pitā mahallakakāle ‘‘ahaṃ idāni dūraṃ gantuṃ na sakkomi, tvaṃ imaṃ gaṇaṃ pariharā’’ti gaṇaṃ niyyādesi. So punadivasato paṭṭhāya mātāpitūnaṃ gocaratthāya gantuṃ nādāsi, suvagaṇaṃ pariharanto himavantaṃ gantvā sayaṃjātasālivane yāvadatthaṃ [Pg.277] sāliṃ khāditvā āgamanakāle mātāpitūnaṃ pahonakaṃ gocaraṃ āharitvā mātāpitaro posesi.

In the past, in Rājagaha, a king of Magadha ruled. At that time, to the northeast of the city, there was a brahmin village called Sālindiya. To the northeast of that village lay the Magadha fields, where a brahmin of the Kosiyagotta, a resident of Sālindiya, took possession of a field of a thousand karisas and had rice sown. When the crop grew, he had a strong fence built and gave fifty karisas to some, sixty karisas to others—thus distributing five hundred karisas to his own men for guarding purposes. The remaining five hundred karisas he gave on hire to a single laborer. That laborer built a hut there and lived day and night. In the northeastern part of the field, on a mountain slope, there was a large silk-cotton forest where many parrots lived. At that time, the Bodhisatta was reborn as the son of the parrot king in that flock of parrots. When he came of age, he was handsome, strong, and had a body the size of a cart hub. Then, in his old age, his father said, "I can no longer travel far. You must take care of this flock," and entrusted the flock to him. From the next day onward, he did not allow his parents to go in search of food. Leading the flock of parrots, he went to the Himalayas, ate his fill of rice in the self-grown rice forest, and upon returning, brought back sufficient food for his parents, sustaining them.

Athassa ekadivasaṃ suvā ārocesuṃ ‘‘pubbe imasmiṃ kāle magadhakhette sāli paccati, idāni kiṃ nu kho jāta’’nti? ‘‘Tena hi jānāthā’’ti dve suve pahiṇiṃsu. Te gantvā magadhakhette otarantā tassa bhatiyā rakkhaṇapurisassa khette otaritvā sāliṃ khāditvā ekaṃ sālisīsaṃ ādāya simbalivanaṃ gantvā sālisīsaṃ mahāsattassa pādamūle ṭhapetvā ‘‘tattha evarūpo sālī’’ti vadiṃsu. So punadivase suvagaṇaparivuto tattha gantvā tasmiṃ bhatakassa khette otari. So pana puriso suve sāliṃ khādante disvā ito cito ca dhāvitvā vārentopi vāretuṃ na sakkoti. Sesā suvā yāvadatthaṃ sāliṃ khāditvā tucchamukhāva gacchanti. Suvarājā pana bahūni sālisīsāni ekato katvā tehi parivuto hutvā āharitvā mātāpitūnaṃ deti. Suvā punadivasato paṭṭhāya tattheva sāliṃ khādiṃsu. Atha so puriso ‘‘sace ime aññaṃ katipāhaṃ evaṃ khādissanti, kiñci na bhavissati, brāhmaṇo sāliṃ agghāpetvā mayhaṃ iṇaṃ karissati, gantvā tassa ārocessāmī’’ti sālimuṭṭhinā saddhiṃ tathārūpaṃ paṇṇākāraṃ gahetvā sāliddiyagāmaṃ gantvā brāhmaṇaṃ passitvā vanditvā paṇṇākāraṃ datvā ekamantaṃ ṭhito ‘‘kiṃ, bho purisa, sampannaṃ sālikhetta’’nti puṭṭho ‘‘āma, brāhmaṇa, sampanna’’nti vatvā dve gāthā abhāsi –

One day, the parrots reported to him: "Previously, at this time, rice ripened in the Magadha field. Now, what has grown?" "Then go and find out," he said, and sent two parrots. They went and, descending into the Magadha field, landed in the field of the hired guard, ate the rice, and took one head of rice. Then they went to the Simbali forest, placed the head of rice at the feet of the Great Being, and said, "Such rice is there." The next day, the parrot king, surrounded by his flock, went there and descended into that hired laborer's field. The man, seeing the parrots eating the rice, ran here and there trying to drive them away but could not stop them. The other parrots ate their fill of rice and flew away with empty beaks. But the parrot king, having gathered many heads of rice, brought them back to give to his parents. From that day onward, the parrots continued to eat the rice there. Then the man thought, "If they keep eating like this for a few more days, nothing will be left. The brahmin will assess the value of the rice and put me in debt. I must go and inform him." So he took a handful of rice and a suitable present, went to the village of Sāliddiya, met the brahmin, paid his respects, offered the present, and stood to one side. When asked, "Is the rice field flourishing, good man?" he replied, "Yes, brahmin, it is flourishing," and then recited two verses:

1.

1.

‘‘Sampannaṃ sālikedāraṃ, suvā bhuñjanti kosiya;

Paṭivedemi te brahme, na ne vāretumussahe.

"The rice field is abundant, O Kosiya, but parrots are eating it. I report this to you, O Brahmin; I am unable to restrain them.

2.

2.

‘‘Eko ca tattha sakuṇo, yo nesaṃ sabbasundaro;

Bhutvā sāliṃ yathākāmaṃ, tuṇḍenādāya gacchatī’’ti.

"And there is one bird there, the most beautiful of them all; having eaten rice as it pleases, it takes more in its beak and departs."

Tattha sampannanti paripuṇṇaṃ avekallaṃ. Sālikedāranti sālikhettaṃ. Sabbasundaroti sabbehi koṭṭhāsehi sundaro rattatuṇḍo jiñjukasannibhaakkhi rattapādo tīhi rattarājīhi parikkhittagīvo mahāmayūrapamāṇo so yāvadatthaṃ sāliṃ khāditvā aññaṃ tuṇḍena gahetvā gacchatīti.

There, 'abundant' means complete, without deficiency. 'Rice field' refers to a field of rice. 'Most beautiful of all' means beautiful in all aspects: with a red beak, eyes like the jiñjuka fruit, red feet, a neck encircled by three red stripes, and the size of a great peacock. Having eaten his fill of rice, he takes more with his beak and departs.

Brāhmaṇo [Pg.278] tassa kathaṃ sutvā suvarāje sinehaṃ uppādetvā khettapālaṃ pucchi ‘‘ambho purisa, pāsaṃ oḍḍetuṃ jānāsī’’ti? ‘‘Āma, jānāmī’’ti. Atha naṃ gāthāya ajjhabhāsi –

The brahmin, having heard his words and developing affection for the parrot king, asked the field-keeper, "My good man, do you know how to set a snare?" "Yes, I know," he replied. Then he addressed him in verse:

3.

3.

‘‘Oḍḍentu vālapāsāni, yathā bajjhetha so dijo;

Jīvañca naṃ gahetvāna, ānayehi mamantike’’ti.

"Set the snares of hair, so that that bird might be caught; seize it alive and bring it into my presence."

Tattha oḍḍentūti oḍḍayantu. Vālapāsānīti assavālādirajjumayapāsāni. Jīvañca nanti jīvantaṃ eva naṃ. Ānayehīti ānehi.

There, 'oḍḍentūti' means 'let them set.' 'Vālapāsānīti' means snares made of ropes of horsehair and so forth. 'Jīvañca nanti' means 'him alive indeed.' 'Ānayehīti' means 'ānehi' (bring).

Taṃ sutvā khettapālo sāliṃ agghāpetvā iṇassa akatabhāvena tuṭṭho gantvā assavāle vaṭṭetvā ‘‘ajja imasmiṃ ṭhāne otarissatī’’ti suvarañño otaraṇaṭṭhānaṃ sallakkhetvā punadivase pātova cāṭipamāṇaṃ pañjaraṃ katvā pāsañca oḍḍetvā suvānaṃ āgamanaṃ olokento kuṭiyaṃ nisīdi. Suvarājāpi suvagaṇaparivuto āgantvā aloluppacāratāya hiyyo khāditaṭṭhāne oḍḍitapāse pādaṃ pavesantova otari. So attano baddhabhāvaṃ ñatvā cintesi ‘‘sacāhaṃ idāneva baddharavaṃ ravissāmi, ñātakāme bhayatajjitā gocaraṃ aggahetvāva palāyissanti, yāva etesaṃ gocaraggahaṇaṃ, tāva adhivāsessāmī’’ti. So tesaṃ suhitabhāvaṃ ñatvā maraṇabhayatajjito hutvā tikkhattuṃ baddharavaṃ ravi. Atha sabbe te suvā palāyiṃsu. Suvarājā ‘‘ettakesu me ñātakesu nivattitvā olokento ekopi natthi, kiṃ nu kho mayā pāpaṃ kata’’nti vilapanto gāthamāha –

Hearing that, the field guard, having the rice valued and being pleased that the debt was not incurred, went and made snares of horsehair. 'Today, he will descend in this place,' he thought, marking the spot where the swan king would land. The next day, early in the morning, he made a cage the size of a cāṭi and set a snare, then sat in the hut watching for the swans' arrival. The swan king, surrounded by his flock of swans, arrived and, due to his unconcerned manner, descended at the very spot where he had eaten the day before, placing his foot right into the set snare. Realizing he was trapped, he thought, 'If I cry out now in distress, my relatives, terrified by fear, will flee without even gathering their food. I must endure until they have gathered their food.' Knowing they were satisfied, though stricken by the fear of death, he let out three cries of distress. Then all those swans fled. The swan king lamented, 'Among all my relatives, not one has turned back to look. What wrong have I done?' and he spoke this verse:

4.

4.

‘‘Ete bhutvā pivitvā ca, pakkamanti vihaṅgamā;

Eko baddhosmi pāsena, kiṃ pāpaṃ pakataṃ mayā’’ti.

"Having eaten and drunk, the birds fly away; I alone am bound by the snare—what evil have I done?"

Khettapālo suvarājassa baddharavaṃ suvānañca ākāse pakkhandanasaddaṃ sutvā ‘‘kiṃ nu kho’’ti kuṭiyā oruyha pāsāṭṭhānaṃ gantvā suvarājānaṃ disvā ‘‘yasseva me pāso oḍḍito, sveva baddho’’ti tuṭṭhamānaso suvarājānaṃ pāsato mocetvā dve pāde ekato bandhitvā daḷhaṃ ādāya sāliddiyagāmaṃ [Pg.279] gantvā suvarājaṃ brāhmaṇassa adāsi. Brāhmaṇo balavasinehena mahāsattaṃ ubhohi hatthehi daḷhaṃ gahetvā aṅke nisīdāpetvā tena saddhiṃ sallapanto dve gāthā abhāsi –

The field-guard, hearing the cry of distress of the swan king and the sound of the other swans taking flight into the sky, thought, "What is this?" Descending from his hut, he went to the location of the snare. Seeing the swan king, he joyfully thought, "The very one for whom my snare was set is now caught!" Freeing the swan king from the snare, he tightly bound his two feet together and, taking him firmly, went to the village of Sāliddiya. There, he gave the swan king to the brahmin. The brahmin, with strong affection, firmly grasped the Great Being with both hands, seated him on his lap, and while conversing with him, spoke these two verses:

5.

5.

‘‘Udaraṃ nūna aññesaṃ, suva accodaraṃ tava;

Bhutvā sāliṃ yathākāmaṃ, tuṇḍenādāya gacchasi.

"Surely the bellies of others are ordinary, but yours, O swan, is an excessive belly. Having eaten rice as you please, you take some with your beak and go."

6.

6.

‘‘Koṭṭhaṃ nu tattha pūresi, suva veraṃ nu te mayā;

Puṭṭho me samma akkhāhi, kuhiṃ sāliṃ nidāhasī’’ti.

"Do you fill a granary there, O swan, or is there enmity between you and me? Asked by me, dear friend, explain, where do you deposit the rice?"

Tattha udaraṃ nūnāti aññesaṃ udaraṃ udarameva maññe, tava udaraṃ pana atiudaraṃ. Tatthāti tasmiṃ simbalivane. Pūresīti vassārattatthāya pūresi. Nidāhasīti nidhānaṃ katvā ṭhapesi, ‘‘nidhīyasī’’tipi pāṭho.

Here, 'udaraṃ nūnāti' means, 'I suppose others' bellies are just bellies, but your belly is an excessive belly.' 'Tatthāti' means 'in that silk-cotton tree forest.' 'Pūresīti' means 'you filled it for the purpose of the rainy season.' 'Nidāhasīti' means 'you placed it after making a deposit'; there is also a variant reading 'nidhīyasīti'.

Taṃ sutvā suvarājā madhurāya manussabhāsāya sattamaṃ gāthamāha –

Hearing this, the swan king spoke the seventh verse in a sweet human voice:

7.

7.

‘‘Na me veraṃ tayā saddhiṃ, koṭṭho mayhaṃ na vijjati;

Iṇaṃ muñcāmiṇaṃ dammi, sampatto koṭasimbaliṃ;

Nidhimpi tattha nidahāmi, evaṃ jānāhi kosiyā’’ti.

"There is no enmity between me and you; I have no granary. I release a debt, I give a loan, having reached the Koṭasimbali tree. There I also deposit a treasure; know this, O Kosiya."

Tattha iṇaṃ muñcāmiṇaṃ dammīti tava sāliṃ haritvā iṇaṃ muñcāmi ceva dammi cāti vadati. Nidhimpīti ekaṃ tattha simbalivane anugāmikanidhimpi nidahāmi.

Here, regarding 'I release a debt, I give a debt,' he says, 'Taking your rice, I both release a debt and give a debt.' Regarding 'I also deposit a treasure,' it means, 'There, in the Simbali grove, I also deposit a treasure that follows one.'

Atha naṃ brāhmaṇo pucchi –

Then the brahmin asked him:

8.

8.

‘‘Kīdisaṃ te iṇadānaṃ, iṇamokkho ca kīdiso;

Nidhinidhānamakkhāhi, atha pāsā pamokkhasī’’ti.

"What kind of giving of loans is yours, and what kind of release from debt? Explain the depositing of treasure; then you will be released from the snare."

Tattha iṇadānanti iṇassa dānaṃ. Nidhinidhānanti nidhino nidhānaṃ.

Here, 'iṇadānanti' means the giving of a debt. 'Nidhinidhānanti' means the depositing of treasure.

Evaṃ brāhmaṇena puṭṭho suvarājā tassa byākaronto catasso gāthā abhāsi –

Thus questioned by the brahmin, the swan king, answering him, spoke four verses:

9.

9.

‘‘Ajātapakkhā taruṇā, puttakā mayha kosiya;

Te maṃ bhatā bharissanti, tasmā tesaṃ iṇaṃ dade.

"Unfledged and young are my sons, O Kosiya; they, having been supported, will support me, therefore I give them a loan."

10.

10.

‘‘Mātā pitā ca me vuddhā, jiṇṇakā gatayobbanā;

Tesaṃ tuṇḍena hātūna, muñce pubbakataṃ iṇaṃ.

"My mother and father are old, aged, and past their youth; having carried food for them with my beak, I release the debt formerly made."

11.

11.

‘‘Aññepi [Pg.280] tattha sakuṇā, khīṇapakkhā sudubbalā;

Tesaṃ puññatthiko dammi, taṃ nidhiṃ āhu paṇḍitā.

"Other birds are also there, with worn-out wings, very weak; to them, seeking merit, I give; the wise call that a treasure."

12.

12.

‘‘Īdisaṃ me iṇadānaṃ, iṇamokkho ca īdiso;

Nidhinidhānamakkhāmi, evaṃ jānāhi kosiyā’’ti.

"Such is my giving of loans, and such is my release from debt; I explain the depositing of treasure; understand this, O Kosiya."

Tattha hātūnāti haritvā. Taṃ nidhinti taṃ puññakammaṃ paṇḍitā anugāmikanidhiṃ nāma kathenti. Nidhinidhānanti nidhino nidhānaṃ, ‘‘nidhānanidhi’’ntipi pāṭho, ayamevattho.

Here, 'hātūnāti' means 'having carried.' Regarding 'taṃ nidhiṃ,' the wise call that meritorious deed a treasure that follows one. 'Nidhinidhānanti' means 'the depositing of treasure'; there is also the reading 'nidhānanidhi'—the meaning is the same.

Brāhmaṇo mahāsattassa dhammakathaṃ sutvā pasannacitto dve gāthā abhāsi.

The brahmin, having heard the Great Being's discourse on the Dhamma, with a pleased mind, spoke two verses:

13.

13.

‘‘Bhaddako vatayaṃ pakkhī, dijo paramadhammiko;

Ekaccesu manussesu, ayaṃ dhammo na vijjati.

"Excellent indeed is this bird, a twice-born one of the highest righteousness! This quality is not found among some humans."

14.

14.

‘‘Bhuñja sāliṃ yathākāmaṃ, saha sabbehi ñātibhi;

Punāpi suva passemu, piyaṃ me tava dassana’’nti.

"Eat rice as you please, together with all your relatives; may we see you again, O swan; your sight is dear to me."

Tattha bhuñja sālinti ito paṭṭhāya nibbhayo hutvā bhuñjāti karīsasahassampi tasseva niyyādento evamāha. Passemūti attano ruciyā āgataṃ aññesupi divasesu taṃ passeyyāmāti.

Here, regarding 'eat the rice,' it means, 'From now on, being fearless, eat,' thus he spoke while assigning even a thousand karīsa of land to him. Regarding 'may we see,' it means, 'may we see him again on other days, when he comes according to his liking.'

Evaṃ brāhmaṇo mahāsattaṃ yācitvā piyaputtaṃ viya muducittena olokento pādato bandhanaṃ mocetvā satapākatelena pāde makkhetvā bhaddapīṭhe nisīdāpetvā kañcanataṭṭake madhulāje khādāpetvā sakkharodakaṃ pāyesi. Athassa suvarājā ‘‘appamatto hohi, brāhmaṇā’’ti vatvā ovādaṃ dento āha –

Thus, having requested the Great Being, the brahmin, gazing at him with a tender heart as if toward a beloved son, released the bonds from his feet, anointed his feet with hundredfold-refined oil, seated him on a fine seat, fed him honeyed roasted grain from a golden platter, and gave him sugar-water to drink. Then the swan king, saying, 'Be heedful, O brahmin,' and giving advice, spoke:

15.

15.

‘‘Bhuttañca pītañca tavassamamhi, ratī ca no kosiya te sakāse;

Nikkhittadaṇḍesu dadāhi dānaṃ, jiṇṇe ca mātāpitaro bharassū’’ti.

"I have eaten and drunk in your hermitage, and delight was ours in your presence, O Kosiya. Give alms to those who have laid down the rod, and support your aged mother and father."

Tattha tavassamamhīti tava nivesane. Ratīti abhirati.

Here, 'in your hermitage' means in your dwelling. 'Delight' means joy.

Taṃ [Pg.281] sutvā brāhmaṇo tuṭṭhamānaso udānaṃ udānento gāthamāha –

Hearing that, the brahmin, with a joyful mind, uttered an inspired utterance in verse:

16.

16.

‘‘Lakkhī vata me udapādi ajja, yo addasāsiṃ pavaraṃ dijānaṃ;

Suvassa sutvāna subhāsitāni, kāhāmi puññāni anappakānī’’ti.

"Today, truly good fortune has arisen for me, for I have seen the noblest of the twice-born. Having heard the well-spoken words of the swan, I will perform abundant meritorious deeds."

Tattha lakkhīti sirīpi puññampi paññāpi.

Here, 'lakkhīti' means glory, merit, and wisdom.

Mahāsatto brāhmaṇena attano dinnaṃ karīsasahassamattaṃ paṭikkhipitvā aṭṭhakarīsameva gaṇhi. Brāhmaṇo thambhe nikhanitvā tassa khettaṃ niyyādetvā gandhamālādīhi pūjetvā khamāpetvā ‘‘gaccha sāmi, assumukhe rodamāne mātāpitaro assāsehī’’ti vatvā taṃ uyyojesi. So tuṭṭhamānaso sālisīsaṃ ādāya gantvā mātāpitūnaṃ purato nikkhipitvā ‘‘ammatātā, uṭṭhethā’’ti āha. Te assumukhā rodamānā uṭṭhahiṃsu, tāvadeva suvagaṇā sannipatitvā ‘‘kathaṃ muttosi, devā’’ti pucchiṃsu. So tesaṃ sabbaṃ vitthārato kathesi. Kosiyopi suvarañño ovādaṃ sutvā tato paṭṭhāya dhammikasamaṇabrāhmaṇānaṃ mahādānaṃ paṭṭhapesi. Tamatthaṃ pakāsento satthā osānagāthamāha –

The Great Being, refusing the thousand karisas of land offered by the brahmin, accepted only eight karisas. The brahmin, having buried the boundary posts and assigned the field to him, honored him with perfumes and garlands, and begged forgiveness, saying, "Go, lord, console your weeping parents." Thus he sent him off. The Great Being, with a joyful heart, took a head of rice and went, placing it before his parents, and said, "Mother, father, arise!" They rose, their faces wet with tears, and immediately the flock of golden swans gathered and asked, "How were you freed, lord?" He explained everything in detail to them. Kosiya, hearing the advice of the golden swan king, thereafter established great alms for righteous ascetics and brahmins. To illustrate this matter, the Teacher spoke the concluding verse:

17.

17.

‘‘So kosiyo attamano udaggo, annañca pānañcabhisaṅkharitvā;

Annena pānena pasannacitto, santappayi samaṇabrāhmaṇe cā’’ti.

"Thus Kosiya, pleased and uplifted, having prepared food and drink, with a gladdened heart satisfied ascetics and brahmins with food and drink."

Tattha santappayīti gahitagahitāni bhājanāni pūrento santappesīti.

Here, 'satisfied' means he satisfied them by filling the vessels as they were taken up.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ bhikkhu mātāpitūnaṃ posanaṃ nāma paṇḍitānaṃ vaṃso’’ti vatvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne so bhikkhu sotāpattiphale patiṭṭhahi. Tadā suvagaṇā buddhaparisā ahesuṃ, mātāpitaro mahārājakulāni, khettapālo channo, brāhmaṇo ānando, suvarājā pana ahameva ahosinti.

Having delivered this discourse, the Teacher said, "Thus, monks, supporting one's parents is the tradition of the wise." He revealed the Truths and then connected the Jātaka. At the end of the exposition of the Truths, that monk was established in the fruit of stream-entry. At that time, the flock of golden swans was the Buddha's assembly, the parents were the great royal family, the field-guardian was Channa, the brahmin was Ānanda, but the golden swan king was indeed myself.

Sālikedārajātakavaṇṇanā paṭhamā.

The commentary on the Sālikedāra Jātaka, the first.

[485] 2. Candakinnarījātakavaṇṇanā

[485] 2. The Commentary on the Candakinnarī Jātaka

Upanīyatidaṃ [Pg.282] maññeti idaṃ satthā kapilavatthupuraṃ upanissāya nigrodhārāme viharanto rājanivesane rāhulamātaraṃ ārabbha kathesi. Idaṃ pana jātakaṃ dūrenidānato paṭṭhāya kathetabbaṃ. Sā panesā nidānakathā yāva laṭṭhivane uruvelakassapasīhanādā apaṇṇakajātake kathitā, tato paraṃ yāva kapilavatthugamanā vessantarajātake āvi bhavissati. Satthā pana pitu nivesane nisīditvā antarabhattasamaye mahādhammapālajātakaṃ (jā. 1.10.92 ādayo) kathetvā katabhattakicco ‘‘rāhulamātu nivesane nisīditvā tassā guṇaṃ vaṇṇento candakinnarījātakaṃ (jā. 1.14.18 ādayo) kathessāmī’’ti rājānaṃ pattaṃ gāhāpetvā dvīhi aggasāvakehi saddhiṃ rāhulamātu nivesanaṭṭhānaṃ pāyāsi. Tadā tassā sammukhā cattālīsasahassanāṭakitthiyo vasanti tāsu khattiyakaññānaṃyeva navutiadhikasahassaṃ. Sā tathāgatassa āgamanaṃ ñatvā ‘‘sabbā kāsāvāneva nivāsentū’’ti tāsaṃ ārocāpesi. Tā tathā kariṃsu. Satthā āgantvā paññattāsane nisīdi. Atha tā sabbāpi ekappahāreneva viraviṃsu, mahāparidevasaddo ahosi. Rāhulamātāpi paridevitvā sokaṃ vinodetvā satthāraṃ vanditvā rājagatena bahumānena sagāravena nisīdi. Rājā tassā guṇakathaṃ ārabhi, ‘‘bhante, mama suṇhā ‘tumhehi kāsāvāni nivatthānī’ti sutvā kāsāvāneva nivāsesi, ‘mālādīni pariccattānī’ti sutvā mālādīni pariccaji, ‘bhūmiyaṃ sayatī’ti sutvā bhūmisayanāva jātā, tumhākaṃ pabbajitakāle vidhavā hutvā aññehi rājūhi pesitaṃ paṇṇākāraṃ na gaṇhi, evaṃ tumhesu asaṃhīracittā esā’’ti nānappakārehi tassā guṇakathaṃ kathesi. Satthā ‘‘anacchariyaṃ, mahārāja, yaṃ esā idāni mama pacchime attabhāve mayi sasinehā asaṃhīracittā anaññaneyyā bhaveyya. Esā tiracchānayoniyaṃ nibbattāpi mayi asaṃhīracittā anaññaneyyā ahosī’’ti vatvā tena yācito atītaṃ āhari.

The Teacher, while dwelling near the city of Kapilavatthu in the Nigrodha Grove, told this story concerning Rāhula’s mother in the royal palace, beginning with the words, 'This is drawing near, I think.' This Jātaka should be told starting from the distant introduction. That introductory story, up to the lion's roar of Uruvela Kassapa in the Laṭṭhivana forest, has been told in the Apaṇṇaka Jātaka. From there onward, up to the journey to Kapilavatthu, it will become manifest in the Vessantara Jātaka. The Teacher, having seated himself in his father’s palace and, during the time after the meal, recounted the Mahādhammapāla Jātaka, thought after finishing his meal, 'I will sit in Rāhula’s mother’s dwelling and, while praising her virtues, tell the Candakinnarī Jātaka.' Having had the king take his bowl, he set out for Rāhula’s mother’s residence with his two chief disciples. At that time, forty thousand court ladies lived in her presence, among whom were one thousand and ninety daughters of the warrior caste. Knowing of the Tathāgata’s arrival, she had it announced to them, 'Let all of you be clad only in ochre robes.' They did so. The Teacher arrived and sat on the prepared seat. Then, all of them cried out at once, and a great sound of lamentation arose. Rāhula’s mother also lamented, but then dispelled her sorrow, paid homage to the Teacher, and sat down with great reverence and respect in a manner befitting royalty. The king began to speak of her virtues: 'Venerable sir, my daughter-in-law, upon hearing that you wear ochre robes, wore only ochre robes; upon hearing that you have given up garlands and the like, she gave them up; upon hearing that you sleep on the ground, she has taken to sleeping on the ground. When you went forth, she became a widow, yet she did not accept the gifts sent by other kings. Thus, her mind was unwavering toward you.' In many ways, he praised her virtues. The Teacher replied, 'It is no surprise, great king, that now, in my final existence, she should be devoted to me, with an unwavering mind and not to be led by another. Even when reborn in the animal realm, she had an unwavering mind toward me and was not to be led by another.' Being thus entreated by him, he brought forth a story of the past.

Atīte [Pg.283] bārāṇasiyaṃ brahmadatte rajjaṃ kārente mahāsatto himavantapadese kinnarayoniyaṃ nibbatti, candā nāmassa bhariyā. Te ubhopi candanāmake rajatapabbate vasiṃsu. Tadā bārāṇasirājā amaccānaṃ rajjaṃ niyyādetvā dve kāsāyāni nivāsetvā sannaddhapañcāvudho ekakova himavantaṃ pāvisi. So migamaṃsaṃ khādanto ekaṃ khuddakanadiṃ anusañcaranto uddhaṃ abhiruhi. Candapabbatavāsino kinnarā vassārattasamaye anotaritvā pabbateyeva vasanti, nidāghasamaye otaranti. Tadā ca so candakinnaro attano bhariyāya saddhiṃ otaritvā tesu tesu ṭhānesu gandhe vilimpanto pupphareṇuṃ khādanto pupphapaṭe nivāsento pārupanto latādolāhi kīḷanto madhurassarena gāyanto taṃ khuddakanadiṃ patvā ekasmiṃ nivattanaṭṭhāne otaritvā udake pupphāni vikiritvā udakakīḷaṃ kīḷitvā pupphapaṭe nivāsetvā pārupitvā rajatapaṭṭavaṇṇāya vālukāya pupphāsanaṃ paññapetvā ekaṃ veḷu daṇḍakaṃ gahetvā sayane nisīdi. Tato candakinnaro veḷuṃ vādento madhurasaddena gāyi. Candakinnarī muduhatthe nāmetvā tassa avidūre ṭhitā nacci ceva gāyi ca. So rājā tesaṃ saddaṃ sutvā padasaddaṃ asāvento saṇikaṃ gantvā paṭicchanne ṭhatvā te kinnare disvā kinnariyā paṭibaddhacitto hutvā ‘‘taṃ kinnaraṃ vijjhitvā jīvitakkhayaṃ pāpetvā imāya saddhiṃ saṃvāsaṃ kappessāmī’’ti ṭhatvā candakinnaraṃ vijjhi. So vedanāppatto paridevamāno catasso gāthā abhāsi –

In the past, when Brahmadatta was ruling in Benares, the Great Being was reborn in the kinnara realm in the Himalayan region; his wife was named Candā. Both of them lived on the Silver Mountain called Candana. At that time, the king of Benares, having handed over the kingdom to his ministers, donned two saffron robes, armed himself with the five weapons, and entered the Himalayas alone. Eating the flesh of deer and wandering along a small river, he went upstream. The kinnaras dwelling on Mount Canda do not descend during the rainy season but remain on the mountain; they descend during the hot season. At that time, that kinnara descended with his wife. Anointing themselves with perfumes in various places, eating flower pollen, wearing and cloaking themselves in garments of flowers, playing on swings of vines, and singing with sweet voices, they reached that small river. Descending at a bend, they scattered flowers in the water and played water games. Then, having dressed and cloaked themselves in garments of flowers, they prepared a flower-seat on the sand which was the color of a silver plate, took a bamboo flute, and sat upon that seat. Then the kinnara played the flute and sang with a sweet voice. The kinnarī Candā, gesturing with her gentle hands, stood nearby and both danced and sang. Hearing their sounds, the king, making no sound with his feet, went slowly and stood in a hidden place. Seeing the kinnaras, he became infatuated with the kinnarī and thought, 'I will shoot that kinnara, bring his life to an end, and live with this one.' Standing firm, he shot the kinnara. Stricken with pain, he lamented and uttered four verses:

18.

18.

‘‘Upanīyatidaṃ maññe, cande lohitamaddane;

Ajja jahāmi jīvitaṃ, pāṇā me cande nirujjhanti.

"'This draws near, I think, O Candā, smeared with blood; today I forsake my life. My life-breaths are ceasing, O Candā.'

19.

19.

‘‘Osīdi me dukkhaṃ hadayaṃ, me ḍayhate nitammāmi;

Tava candiyā socantiyā, na naṃ aññehi sokehi.

"'My heart sinks with sorrow, it burns within me, I am distressed; because of your grieving, O Candiyā, not through other griefs.'

20.

20.

‘‘Tiṇamiva vanamiva milāyāmi, nadī aparipuṇṇāva sussāmi;

Tava candiyā socantiyā, na naṃ aññehi sokehi.

"'Like grass, like a forest, I wither; like a river not yet full, I dry up; because of your grieving, O Candiyā, not by other sorrows.'

21.

21.

‘‘Vassamiva sare pāde, imāni assūni vattare mayhaṃ;

Tava candiyā socantiyā, na naṃ aññehi sokehī’’ti.

"'Like rain at the foot of a mountain, these tears of mine flow; because of your grieving, O Candiyā, not by other sorrows.'"

Tattha [Pg.284] upanīyatīti santativicchedaṃ upanīyati. Idanti jīvitaṃ. Pāṇā meti bhadde, cande mama jīvitapāṇā nirujjhanti. Osīdi meti jīvitaṃ me osīdati. Nitammāmīti atikilamāmi. Tava candiyāti idaṃ mama dukkhaṃ, na naṃ aññehi sokehi, atha kho tava candiyā socantiyā sokahetu yasmā tvaṃ mama viyogena socissasi, tasmāti attho. Tiṇamiva vanamiva milāyāmīti tattapāsāṇe khittatiṇamiva mūlachinnavanamiva milāyāmīti vadati. Sare pādeti yathā nāma pabbatapāde patitavassaṃ saritvā acchinnadhāraṃ vattati.

Herein, 'upanīyatī' means it brings near the breaking of continuity. 'Idaṃ' means life. 'Pāṇā me ti': 'My life-breaths are ceasing, dear Candā.' 'Osīdi me ti': 'My life is sinking.' 'Nitammāmīti': 'I am greatly exhausted.' 'Tava candiyā ti': 'This suffering of mine is not from other sorrows, but rather the cause of sorrow is your grieving, Candā.' The meaning is: 'Because you will grieve due to separation from me, therefore...' 'Tiṇamiva vanamiva milāyāmīti': 'Like grass thrown on a heated stone, like a forest cut at the root, I wither away,' so he speaks. 'Sare pādeti': 'Just as rain fallen at the foot of a mountain flows on in an unbroken stream.'

Mahāsatto imāhi catūhi gāthāhi paridevitvā pupphasayane nipannova satiṃ vissajjetvā parivatti. Rājā patiṭṭhitova. Itarā mahāsatte paridevante attano ratiyā mattā hutvā tassa viddhabhāvaṃ na jānāti, visaññaṃ pana naṃ parivattitvā nipannaṃ disvā ‘‘kiṃ nu kho me piyasāmikassa dukkha’’nti upadhārentī pahāramukhato paggharantaṃ lohitaṃ disvā piyasāmike uppannaṃ balavasokaṃ sandhāretuṃ asakkontī mahāsaddena paridevi. Rājā ‘‘kinnaro mato bhavissatī’’ti nikkhamitvā attānaṃ dassesi. Candā taṃ disvā ‘‘iminā me corena piyasāmiko viddho bhavissatī’’ti kampamānā palāyitvā pabbatamatthake ṭhatvā rājānaṃ paribhāsantī pañca gāthā abhāsi –

The Great Being, having lamented with these four verses, lay down on the flower bed and, relinquishing consciousness, turned over. The king stood firm. The other kinnarī, while the Great Being was lamenting, being absorbed in her own delight, did not know of his being wounded. But seeing him turned over and lying there unconscious, she wondered, "What could be the suffering of my dear husband?" Seeing blood flowing from the wound, unable to bear the intense sorrow that arose for her dear husband, she wailed loudly. The king, thinking, "The kinnara must be dead," came out and revealed himself. Seeing him, Candā, trembling, thought, "By this thief my dear husband must have been wounded!" Fleeing, she stood on the mountain peak and, rebuking the king, spoke five verses:

22.

22.

‘‘Pāpo khosi rājaputta, yo me icchitaṃ patiṃ varākiyā;

Vijjhasi vanamūlasmiṃ, soyaṃ viddho chamā seti.

"Evil are you, O prince, who at the foot of the forest pierce the desired husband of me, a wretched woman; he, pierced, now lies on the ground.

23.

23.

‘‘Imaṃ mayhaṃ hadayasokaṃ, paṭimuñcatu rājaputta tava mātā;

Yo mayhaṃ hadayasoko, kimpurisaṃ avekkhamānāya.

"May your mother, O prince, experience this sorrow of my heart; this sorrow in my heart, as I gaze at the kimpurisa.

24.

24.

‘‘Imaṃ mayhaṃ hadayasokaṃ, paṭimuñcatu rājaputta tava jāyā;

Yo mayhaṃ hadayasoko, kimpurisaṃ avekkhamānāya.

"May your wife, O prince, experience this sorrow of my heart; this sorrow in my heart as I gaze upon the kimpurisa.

25.

25.

‘‘Mā ca puttaṃ mā ca patiṃ, addakkhi rājaputta tava mātā;

Yo kimpurisaṃ avadhi, adūsakaṃ mayha kāmā hi.

"May your mother, O prince, not see her son nor her husband, you who killed the innocent kimpurisa for my sake.

26.

26.

‘‘Mā ca puttaṃ mā ca patiṃ, addakkhi rājaputta tava jāyā;

Yo kimpurisaṃ avadhi, adūsakaṃ mayha kāmā hī’’ti.

"May your wife, O prince, not see her son nor her husband, you who killed the innocent kimpurisa for my sake."

Tattha [Pg.285] varākiyāti kapaṇāya. Paṭimuñcatūti paṭilabhatu phusatu pāpuṇātu. Mayha kāmā hīti mayhaṃ kāmena.

Herein, 'varākiyā' means 'of a wretched one.' 'Paṭimuñcatu' means may she obtain, may she touch, may she attain. 'Mayha kāmā hi' means 'because of desire for me.'

Rājā naṃ pañcahi gāthāhi paribhāsitvā pabbatamatthake ṭhitaṃyeva assāsento gāthamāha –

The king, having been rebuked by her with five verses, comforted her as she stood on the mountain peak, speaking this verse:

27.

27.

‘‘Mā tvaṃ cande rodi mā sopi, vanatimiramattakkhi;

Mama tvaṃ hehisi bhariyā, rājakule pūjitā nārībhī’’ti.

"Do not weep, O Candā, do not grieve, O you with eyes like the intoxicated vanatimira flower; you shall be my wife, honored among women in the royal household."

Tattha candeti mahāsattassa paridevanakāle nāmassa sutattā evamāha. Vanatimiramattakkhīti vanatimirapupphasamānaakkhi. Pūjitā nārībhīti soḷasannaṃ itthisahassānaṃ jeṭṭhikā aggamahesī hessasi.

Herein, 'Candā' is used because her name was heard during the Great Being's lamentation; thus he spoke. 'Vanatimiramattakkhī' means 'having eyes like the vanatimira flower.' 'Pūjitā nārībhī' means 'you will be the eldest, the chief queen among sixteen thousand women.'

Candā tassa vacanaṃ sutvā ‘‘tvaṃ kiṃ maṃ vadesī’’ti sīhanādaṃ nadantī anantaragāthamāha –

Hearing his words, Candā, roaring a lion's roar, said, "What are you saying to me?" and immediately uttered the following verse:

28.

28.

‘‘Api nūnahaṃ marissaṃ, nāhaṃ rājaputta tava hessaṃ;

Yo kimpurisaṃ avadhi, adūsakaṃ mayha kāmā hī’’ti.

"Surely I will die; I shall not be yours, O prince, you who killed the innocent kimpurisa for my sake."

Tattha api nūnahanti api ekaṃseneva ahaṃ marissaṃ.

Herein, 'api nūnahaṃ' means 'surely I will die.'

So tassā vacanaṃ sutvā nicchandarāgo hutvā itaraṃ gāthamāha –

Having heard her words, he became free from desire and passion, and then spoke this other verse:

29.

29.

‘‘Api bhīruke api jīvitukāmike, kimpurisi gaccha himavantaṃ;

Tālīsatagarabhojanā, aññe taṃ migā ramissantī’’ti.

"O timid one, O you who wish to live, O Kimpurisī, go to the Himālaya! You who feed on tālīsa and tagara, other beasts will delight in you."

Tattha api bhīruketi bhīrujātike. Tālīsatagarabhojanāti tvaṃ tālīsapattatagarapattabhojanā migī, tasmā aññe taṃ migā ramissanti, na tvaṃ rājakulārahā, gacchāti naṃ avaca, vatvā ca pana nirapekkho hutvā pakkāmi.

Herein, 'O timid one' means 'O you of a timid nature.' 'You who feed on tālīsa and tagara' means, 'You are a female beast who feeds on the leaves of tālīsa and tagara. Therefore, other beasts will delight in you; you are not worthy of a royal family. Go!' Thus he spoke to her, and having spoken, he departed without concern.

Sā tassa gatabhāvaṃ ñatvā oruyha mahāsattaṃ āliṅgitvā pabbatamatthakaṃ āropetvā pabbatatale nipajjāpetvā sīsamassa attano ūrūsu katvā balavaparidevaṃ paridevamānā dvādasa gāthā abhāsi –

Knowing he had departed, she descended, embraced the Great Being, carried him up to the mountain peak, laid him down at the foot of the mountain, placed his head on her thighs, and weeping with great lamentation, she spoke these twelve verses:

30.

30.

‘‘Te [Pg.286] pabbatā tā ca kandarā, tā ca giriguhāyo tatheva tiṭṭhanti;

Tattheva taṃ apassantī, kimpurisa kathaṃ ahaṃ kassaṃ.

"Those mountains and those ravines, those mountain caves remain just as they were; not seeing you there, O Kimpurisa, what shall I do?

31.

31.

‘‘Te paṇṇasanthatā ramaṇīyā, vāḷamigehi anuciṇṇā;

Tattheva taṃ apassantī, kimpurisa kathaṃ ahaṃ kassaṃ.

"Those delightful leaf-beds, frequented by wild beasts; not seeing you there, O Kimpurisa, what shall I do?

32.

32.

‘‘Te pupphasanthatā ramaṇīyā, vāḷamigehi anuciṇṇā;

Tattheva taṃ apassantī, kimpurisa kathaṃ ahaṃ kassaṃ.

"Those delightful flower-beds, frequented by wild beasts; not seeing you there, O Kimpurisa, what shall I do?

33.

33.

‘‘Acchā savanti girivananadiyo, kusumābhikiṇṇasotāyo;

Tattheva taṃ apassantī, kimpurisa kathaṃ ahaṃ kassaṃ.

"Clear flow the mountain forest rivers, their streams strewn with flowers; not seeing you there, O Kimpurisa, what shall I do?

34.

34.

‘‘Nīlāni himavato pabbatassa, kūṭāni dassanīyāni;

Tattheva taṃ apassantī, kimpurisa kathaṃ ahaṃ kassaṃ.

"Blue are the peaks of the Himālaya mountain, delightful to behold; not seeing you there, O Kimpurisa, what shall I do?

35.

35.

‘‘Pītāni himavato pabbatassa, kūṭāni dassanīyāni;

Tattheva taṃ apassantī, kimpurisa kathaṃ ahaṃ kassaṃ.

"Yellow are the peaks of the Himālaya mountain, delightful to behold; not seeing you there, O Kimpurisa, what shall I do?

36.

36.

‘‘Tambāni himavato pabbatassa, kūṭāni dassanīyāni;

Tattheva taṃ apassantī, kimpurisa kathaṃ ahaṃ kassaṃ.

"Red are the peaks of the Himālaya mountain, delightful to behold; not seeing you there, O Kimpurisa, what shall I do?

37.

37.

‘‘Tuṅgāni himavato pabbatassa, kūṭāni dassanīyāni;

Tattheva taṃ apassantī, kimpurisa kathaṃ ahaṃ kassaṃ.

"Lofty are the peaks of the Himālaya mountain, delightful to behold; not seeing you there, O Kimpurisa, what shall I do?

38.

38.

‘‘Setāni himavato pabbatassa, kūṭāni dassanīyāni;

Tattheva taṃ apassantī, kimpurisa kathaṃ ahaṃ kassaṃ.

"White are the peaks of the Himālaya mountain, delightful to behold; not seeing you there, O Kimpurisa, what shall I do?

39.

39.

‘‘Citrāni himavato pabbatassa, kūṭāni dassanīyāni;

Tattheva taṃ apassantī, kimpurisa kathaṃ ahaṃ kassaṃ.

"Variegated are the peaks of the Himālaya mountain, delightful to behold; not seeing you there, O Kimpurisa, what shall I do?

40.

40.

‘‘Yakkhagaṇasevite gandhamādane, osadhebhi sañchanne;

Tattheva taṃ apassantī, kimpurisa kathaṃ ahaṃ kassaṃ.

"In Gandhamādana, frequented by hosts of yakkhas, overgrown with medicinal herbs; not seeing you there, O Kimpurisa, what shall I do?

41.

41.

‘‘Kimpurisasevite [Pg.287] gandhamādane, osadhebhi sañchanne;

Tattheva taṃ apassantī, kimpurisa kathaṃ ahaṃ kassa’’nti.

"In Gandhamādana, frequented by kimpurisas, overgrown with medicinal herbs; not seeing you there, O Kimpurisa, what shall I do?"

Tattha te pabbatāti yesu mayaṃ ekatova abhiramimha, ime te pabbatā tā ca kandarā tā ca giriguhāyo tatheva ṭhitā. Tesu ahaṃ idāni taṃ apassantī kathaṃ kassaṃ, kiṃ karissāmi, tesu pupphaphalapallavādisobhaṃ taṃ apassantī kathaṃ adhivāsetuṃ sakkhissāmīti paridevati. Paṇṇasanthatāti tālīsapattādigandhapaṇṇasantharā. Acchāti vippasannodakā. Nīlānīti nīlamaṇimayāni. Pītānīti sovaṇṇamayāni. Tambānīti manosilamayāni. Tuṅgānīti uccāni tikhiṇaggāni. Setānīti rajatamayāni. Citrānīti sattaratanamissakāni. Yakkhagaṇaseviteti bhummadevatāhi sevite.

Here, ‘those mountains’ means: ‘These are those mountains, those ravines, and those mountain caves where we once delighted together, and they remain just as they were. Not seeing you there now, how shall I fare? What shall I do? How can I bear to dwell in them, with their splendor of flowers, fruits, and foliage, while not seeing you?’ Thus she lamented. ‘Leaf-beds’ means beds of fragrant leaves such as those of the tālī palm. ‘Clear’ means with very clear water. ‘Blue’ means made of sapphires. ‘Yellow’ means made of gold. ‘Red’ means made of realgar. ‘Lofty’ means high and sharp-peaked. ‘White’ means made of silver. ‘Variegated’ means mixed with the seven precious gems. ‘Frequented by hosts of yakkhas’ means frequented by earth deities.

Iti sā dvādasahi gāthāhi paridevitvā mahāsattassa ure hatthaṃ ṭhapetvā santāpabhāvaṃ ñatvā ‘‘cando jīvatiyeva, devujjhānakammaṃ katvā jīvitamassa dassāmī’’ti cintetvā ‘‘kiṃ nu kho lokapālā nāma natthi, udāhu vippavutthā, adu matā, te me piyasāmikaṃ na rakkhantī’’ti devujjhānakammaṃ akāsi. Tassā sokavegena sakkassa āsanaṃ uṇhaṃ ahosi. Sakko āvajjento taṃ kāraṇaṃ ñatvā brāhmaṇavaṇṇena vegeneva āgantvā kuṇḍikato udakaṃ gahetvā mahāsattaṃ āsiñci. Tāvadeva visaṃ antaradhāyi, vaṇo ruhi, imasmiṃ ṭhāne viddhotipi na paññāyi. Mahāsatto sukhito uṭṭhāsi. Candā piyasāmikaṃ arogaṃ disvā somanassappattā sakkassa pāde vandantī anantaragāthamāha –

Thus, after lamenting with twelve verses, she placed her hand on the Great Being’s chest and, sensing the heat, thought, “Canda still lives! After performing an appeal to the devas, I shall restore his life.” Then she wondered, “Are there no world protectors, or are they far away? Or are they dead, that they do not protect my beloved lord?” She then performed the appeal to the devas. Due to the force of her grief, Sakka’s throne grew hot. Sakka, reflecting, understood the reason and swiftly came in the guise of a brahmin. Taking water from his pitcher, he sprinkled it on the Great Being. Instantly, the poison vanished, the wound healed, and not even a trace of having been pierced was visible in that place. The Great Being rose up, well and happy. Seeing her beloved lord healthy, Candā, filled with joy, bowed at Sakka’s feet and spoke the following verse:

42.

42.

‘‘Vande te ayirabrahme, yo me icchitaṃ patiṃ varākiyā;

Amatena abhisiñci, samāgatāsmi piyatamenā’’ti.

“I revere you, noble brahmin, who sprinkled my desired husband with the deathless; I, a wretched woman, am reunited with my dearest one.”

Tattha amatenāti udakaṃ ‘‘amata’’nti maññamānā evamāha. Piyatamenāti piyatarena, ayameva vā pāṭho.

Here, “with the deathless” means she spoke thus, thinking the water was “the deathless.” “With the dearest” means with the more beloved; or this may be the reading.

Sakko tesaṃ ovādamadāsi ‘‘ito paṭṭhāya candapabbatato oruyha manussapathaṃ mā gamittha, idheva vasathā’’ti. Evañca pana vatvā te ovaditvā sakaṭṭhānameva [Pg.288] gato. Candāpi ‘‘kiṃ no sāmi iminā paripanthaṭṭhānena, ehi candapabbatameva gacchāmā’’ti vatvā osānagāthamāha –

Sakka gave them this advice: “From now on, do not descend from Candapabbata to the path of humans; dwell right here.” Having thus spoken and advised them, he returned to his own place. Then Candā said, “My lord, what need have we for this dangerous place? Come, let us go back to Candapabbata,” and she spoke the concluding verse:

43.

43.

‘‘Vicarāma dāni girivananadiyo, kusumābhikiṇṇasotāyo;

Nānādumavasanāyo, piyaṃvadā aññamaññassā’’ti.

“Now let us wander among the mountain forest rivers, their streams strewn with flowers, adorned with various trees, speaking pleasantly to one another.”

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na idāneva, pubbepesā mayi asaṃhīracittā anaññaneyyā evā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā rājā devadatto ahosi, sakko anuruddho, candā rāhulamātā, candakinnaro pana ahameva ahosi’’nti.

After delivering this discourse, the Teacher said, “Not only now, but even in the past, she was unwavering in her devotion to me, not to be led away by others.” Then he identified the birth: “At that time, the king was Devadatta, Sakka was Anuruddha, Candā was Rāhula’s mother, and the Candakinnara was none other than myself.”

Candakinnarījātakavaṇṇanā dutiyā.

The Commentary on the Candakinnarī Jātaka, the second.

[486] 3. Mahāukkusajātakavaṇṇanā

[486] 3. The Commentary on the Great Osprey Jātaka

Ukkā cilācā bandhantīti idaṃ satthā jetavane viharanto mittabandhakaupāsakaṃ ārabbha kathesi. So kira sāvatthiyaṃ parijiṇṇassa kulassa putto sahāyaṃ pesetvā aññataraṃ kuladhītaraṃ vārāpetvā ‘‘atthi panassa uppannakiccaṃ nittharaṇasamattho mitto vā sahāyo vā’’ti vutte ‘‘natthī’’ti vatvā ‘‘tena hi mitte tāva bandhatū’’ti vutte tasmiṃ ovāde ṭhatvā paṭhamaṃ tāva catūhi dovārikehi saddhiṃ mettiṃ akāsi, athānupubbena nagaraguttikagaṇakamahāmattādīhi saddhiṃ mettiṃ katvā senāpatināpi uparājenāpi saddhiṃ mettiṃ akāsi. Tehi pana saddhiṃ ekato hutvā raññā saddhiṃ mettiṃ akāsi. Tato asītiyā mahātherehi saddhiṃ ānandattherenapi saddhiṃ ekato hutvā tathāgatena saddhiṃ mettiṃ akāsi. Atha naṃ satthā saraṇesu ca sīlesu ca patiṭṭhāpesi, rājāpissa issariyamadāsi. So mittabandhakoyevāti pākaṭo jāto. Athassa rājā mahantaṃ gehaṃ datvā āvāhamaṅgalaṃ kāresi. Rājānaṃ ādiṃ katvā mahājano paṇṇākāre pahiṇi. Athassa bhariyā raññā pahitaṃ paṇṇākāraṃ uparājassa, uparājena pahitaṃ paṇṇākāraṃ senāpatissāti etena upāyena sakalanagaravāsino ābandhitvā gaṇhi. Sattame divase [Pg.289] mahāsakkāraṃ katvā dasabalaṃ nimantetvā pañcasatassa buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā bhattakiccāvasāne satthārā kathitaṃ anumodanaṃ sutvā ubhopi jayampatikā sotāpattiphale patiṭṭhahiṃsu.

The Teacher told this story, which begins “Torches of pine-wood they bind,” while dwelling at Jetavana, concerning the lay follower Mittabandhaka. It is said that in Sāvatthī, he was the son of a declining family. After sending a friend to arrange a marriage with a certain maiden, he was asked, “Does he have any friend or companion capable of helping should a need arise?” When told “No,” he was advised, “Then first, let him make friends.” Following this advice, he first cultivated friendship with the four gatekeepers, then gradually with the city guards, accountants, ministers, and so on, and eventually with the commander-in-chief and the viceroy. Through them, he established a friendship with the king. Then, having associated with the eighty great elders and Venerable Ānanda, he established a friendship with the Tathāgata. The Teacher then established him in the refuges and precepts, and the king granted him authority. Thus, he became known as Mittabandhaka (“Friend-Maker”). The king then gave him a grand house and arranged his wedding celebration. The general public, starting with the king, sent gifts. His wife, upon receiving a gift sent by the king, would pass it to the viceroy; a gift sent by the viceroy, she would pass to the commander-in-chief. By this method, she won over all the city’s residents. On the seventh day, they held a great ceremony, invited the Buddha, and gave a great offering to the Saṅgha of five hundred monks with the Buddha at its head. At the end of the meal, after hearing the Teacher’s words of thanksgiving, both husband and wife were established in the fruit of stream-entry.

Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, mittabandhakaupāsako attano bhariyaṃ nissāya tassā vacanaṃ katvā sabbehi mettiṃ katvā rañño santikā mahantaṃ sakkāraṃ labhi, tathāgatena pana saddhiṃ mettiṃ katvā ubhopi jayampatikā sotāpattiphale patiṭṭhitā’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva so etaṃ mātugāmaṃ nissāya mahantaṃ yasaṃ sampatto, pubbe tiracchānayoniyaṃ nibbattopi panesa etissā vacanena bahūhi saddhiṃ mettiṃ katvā puttasokato muttoyevā’’ti vatvā tehi yācito atītaṃ āhari.

The monks initiated a discussion in the Dhamma hall: “Friends, the lay devotee Mittabandhaka, relying on his wife and following her advice, made friends with everyone and gained great honor from the king. Moreover, having made friends with the Tathāgata, both husband and wife were established in the fruit of stream-entry.” When the Teacher arrived, he asked, “Monks, for what discussion are you gathered together now?” They replied, “For this one.” The Teacher said, “Monks, it is not only now that this man, relying on this woman, has attained great fame. Even in the past, when born in the animal realm, by following her words and making friends with many, he was freed from sorrow for his son.” Having been requested by them, he recounted the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente ekacce paccantavāsino yattha yattha bahuṃ maṃsaṃ labhanti, tattha tattha gāmaṃ nivāsetvā araññe caritvā migādayo māretvā maṃsaṃ āharitvā puttadāre posenti. Tesaṃ gāmato avidūre mahājātassaro atthi. Tassa dakkhiṇapasse eko senasakuṇo, pacchimapasse ekā senasakuṇī, uttarapasse sīho migarājā, pācīnapasse ukkusasakuṇarājā vasati. Jātassaramajjhe pana unnataṭṭhāne kacchapo vasati. Tadā seno seniṃ ‘‘bhariyā me hohī’’ti vadati. Atha naṃ sā āha – ‘‘atthi pana te koci mitto’’ti? ‘‘Natthi bhadde’’ti. Amhākaṃ uppannaṃ bhayaṃ vā dukkhaṃ vā haraṇasamatthaṃ mittaṃ vā sahāyaṃ vā laddhuṃ vaṭṭati, mitte tāva gaṇhāhīti. ‘‘Kehi saddhiṃ mettiṃ karomi bhadde’’ti? Pācīnapasse vasantena ukkusarājena, uttarapasse sīhena, jātassaramajjhe kacchapena saddhiṃ mettiṃ karohīti. So tassā vacanaṃ sampaṭicchitvā tathā akāsi. Tadā te ubhopi saṃvāsaṃ kappetvā tasmiṃyeva sare ekasmiṃ dīpake kadambarukkho atthi samantā udakena parikkhitto, tasmiṃ kulāvakaṃ katvā paṭivasiṃsu.

In the past, when Brahmadatta was ruling in Benares, some border dwellers would settle in villages wherever they could obtain abundant meat. They would roam the forest, kill deer and other animals, bring back the meat, and support their wives and children. Not far from their village was a great natural lake. On its southern side lived a male hawk, on its western side a female hawk, on its northern side a lion, the king of beasts, and on its eastern side lived the osprey king. In the middle of the lake, on a high spot, lived a turtle. Then the male hawk said to the female hawk, “Be my wife.” She replied, “But do you have any friends?” “No, my dear.” “It is proper for us to have a friend or companion who is capable of removing any danger or suffering that may arise. First, make some friends.” “With whom should I make friends, my dear?” “Make friends with the osprey king living on the eastern side, the lion on the northern side, and the turtle in the middle of the lake.” Accepting her words, he did so. Then the two of them began to live together, and they made a nest on a kadamba tree on an islet in that very lake, which was surrounded by water on all sides, and dwelt there.

Tesaṃ [Pg.290] aparabhāge dve sakuṇapotakā jāyiṃsu. Tesaṃ pakkhesu asañjātesuyeva ekadivasaṃ te jānapadā divasaṃ araññe caritvā kiñci alabhitvā ‘‘na sakkā tucchahatthena gharaṃ gantuṃ, macche vā kacchape vā gaṇhissāmā’’ti saraṃ otaritvā taṃ dīpakaṃ gantvā tassa kadambassa mūle nipajjitvā makasādīhi khajjamānā tesaṃ palāpanatthāya araṇiṃ manthetvā aggiṃ nibbattetvā dhūmaṃ kariṃsu. Dhumo uggantvā sakuṇe pahari, sakuṇapotakā viraviṃsu. Jānapadā taṃ sutvā ‘‘ambho, sakuṇapotakānaṃ sūyati saddo, uṭṭhetha ukkā bandhatha, chātā sayituṃ na sakkoma, sakuṇamaṃsaṃ khāditvāva sayissāmā’’ti vatvā aggiṃ jāletvā ukkā bandhiṃsu. Sakuṇikā tesaṃ saddaṃ sutvā ‘‘ime amhākaṃ potake khāditukāmā, mayaṃ evarūpassa bhayassa haraṇatthāya mitte gaṇhimha, sāmikaṃ ukkusarājassa santikaṃ pesessāmī’’ti cintetvā ‘‘gaccha, sāmi, puttānaṃ no uppannabhayaṃ ukkusarājassa ārocehī’’ti vatvā paṭhamaṃ gāthamāha –

In due course, two young birds were born to them. Before their wings had even grown, one day those country-folk, having wandered in the forest all day without finding anything, thought, 'It is not possible to go home empty-handed; we will catch some fish or turtles.' They descended into the lake, went to that islet, and lay down at the foot of the kadamba tree. Being bitten by mosquitoes and other insects, to drive them away, they twirled a fire-stick, produced a fire, and made smoke. The smoke rose and afflicted the birds, and the young birds cried out. Hearing that, the country-folk said, 'Hey, the sound of young birds can be heard! Get up, prepare torches! We cannot sleep hungry; we will eat the birds' flesh and only then will we sleep.' So saying, they lit a fire and prepared torches. Hearing their noise, the female bird thought, 'These men want to eat our young. We have made friends to dispel such a danger; I will send my husband to the owl king.' Thinking thus, she said, 'Go, my lord, and inform the owl king of the danger that has arisen for our children.' Then she spoke the first verse:

44.

44.

‘‘Ukkā cilācā bandhanti dīpe, pajā mamaṃ khādituṃ patthayanti;

Mittaṃ sahāyañca vadehi senaka, ācikkha ñātibyasanaṃ dijāna’’nti.

“The country-folk are preparing torches on the island; they desire to eat my young. Speak to my friend and companion, Senaka; announce to the birds, our kinsmen, this calamity.”

Tattha cilācāti jānapadā. Dīpeti dīpakamhi. Pajā mamanti mama puttake. Senakāti senakasakuṇaṃ nāmenālapati. Ñātibyasananti puttānaṃ byasanaṃ. Dijānanti amhākaṃ ñātīnaṃ dijānaṃ idaṃ byasanaṃ ukkusarājassa santikaṃ gantvā ācikkhāhīti vadati.

Herein, 'cilācā' means country-folk. 'Dīpe' means on the islet. 'Pajā mamaṃ' means my young. 'Senaka' is how she addresses the Senaka bird by name. 'Ñātibyasanaṃ' means the calamity of the young. 'Dijānaṃ' means she says, 'Go to the owl king and announce this calamity of our kinsmen, the birds.'

So vegena tassa vasanaṭṭhānaṃ gantvā vassitvā attano āgatabhāvaṃ jānāpetvā katokāso upasaṅkamitvā vanditvā ‘‘kiṃkāraṇā āgatosī’’ti puṭṭho āgatakāraṇaṃ dassento dutiyaṃ gāthamāha –

He, going quickly to his dwelling place and uttering a call to make his arrival known, having been given an opportunity, approached, paid homage, and when asked, 'For what reason have you come?' he, explaining the reason for his coming, spoke the second verse:

45.

45.

‘‘Dijo dijānaṃ pavarosi pakkhima, ukkusarāja saraṇaṃ taṃ upema;

Pajā mamaṃ khādituṃ patthayanti, luddā cilācā bhava me sukhāyā’’ti.

“O bird, you are the best of birds, O winged one, O owl king, we come to you for refuge. Cruel country-folk desire to eat my young. Be a source of our well-being!”

Tattha dijoti tvaṃ dijo ceva dijānaṃ pavaro ca.

Herein, 'dijo' means you are both a bird and the best among birds.

Ukkusarājā [Pg.291] ‘‘senaka mā bhāyī’’ti taṃ assāsetvā tatiyaṃ gāthamāha –

The owl king, having reassured him by saying, 'Senaka, do not be afraid,' spoke the third verse:

46.

46.

‘‘Mittaṃ sahāyañca karonti paṇḍitā, kāle akāle sukhamesamānā;

Karomi te senaka etamatthaṃ, ariyo hi ariyassa karoti kicca’’nti.

“The wise make friends and companions, seeking happiness in season and out of season. I shall do this for you, Senaka, for a noble one indeed performs the duty for a noble one.”

Tattha kāle akāleti divā ca rattiñca. Ariyoti idha ācāraariyo adhippeto. Ācārasampanno hi ācārasampannassa kiccaṃ karoteva, kimettha karaṇīyanti vadati.

Herein, 'in season and out of season' means by day and by night. By 'noble,' one noble in conduct is intended here. For one accomplished in conduct indeed performs the duty for one accomplished in conduct; what need is there to say what is to be done in this matter?

Atha naṃ pucchi ‘‘kiṃ, samma, rukkhaṃ abhiruḷhā cilācā’’ti? Na tāva abhiruḷhā, ukkāyeva bandhantīti. Tena hi tvaṃ sīghaṃ gantvā mama sahāyikaṃ assāsetvā mamāgamanabhāvaṃ ācikkhāhīti. So tathā akāsi. Ukkusarājāpi gantvā kadambassa avidūre cilācānaṃ abhiruhanaṃ olokento ekasmiṃ rukkhagge nisīditvā ekassa cilācassa abhiruhanakāle tasmiṃ kulāvakassa avidūraṃ abhiruḷhe sare nimujjitvā pakkhehi ca mukhena ca udakaṃ āharitvā ukkāya upari āsiñci, sā nibbāyi. Cilācā ‘‘imañca senakasakuṇapotake cassa khādissāmī’’ti otaritvā puna ukkaṃ jālāpetvā abhiruhiṃsu. Puna so ukkaṃ vijjhāpesi. Etenupāyena baddhaṃ baddhaṃ vijjhāpentassevassa aḍḍharatto jāto. So ativiya kilami, heṭṭhāudare kilomakaṃ tanutaṃ gataṃ, akkhīni rattāni jātāni. Taṃ disvā sakuṇī sāmikaṃ āha – ‘‘sāmi, ativiya kilanto ukkusarājā, etassa thokaṃ vissamanatthāya gantvā kacchaparājassa kathehī’’ti. So tassā vacanaṃ sutvā ukkusaṃ upasaṅkamitvā gāthāya ajjhabhāsi –

Then he asked, 'Friend, have the country-folk climbed the tree?' 'They have not yet climbed; they are only preparing the torch.' 'Then go quickly, reassure my companion, and tell her of my coming.' He did so. The owl king also went and, observing the climbing of the country-folk from a treetop not far from the kadamba tree, he perched there. When one of the country-folk was climbing and had gotten near the nest, the owl king dived into the lake, brought water with his wings and beak, and sprinkled it over the torch, and it was extinguished. The country-folk, thinking, 'We will eat these chicks of the Senaka bird,' descended, lit the torch again, and climbed. Again, he caused it to be extinguished. By this method, as he kept extinguishing the torch each time it was prepared, half the night passed. He became extremely weary; the membrane in his lower belly grew thin, and his eyes became red. Seeing this, the female bird said to her mate, 'My lord, the owl king is extremely weary. Go and speak to the turtle king so that he may rest for a little while.' Hearing her words, he approached the owl and addressed him with a verse:

47.

47.

‘‘Yaṃ hoti kiccaṃ anukampakena, ariyassa ariyena kataṃ tayīdaṃ;

Attānurakkhī bhava mā aḍayhi, lacchāma putte tayi jīvamāne’’ti.

“Whatever duty is to be done by a compassionate one, that has been done by you, a noble one for a noble one. Protect yourself, do not be consumed; we shall have our young, while you are living.”

Tattha tayīdanti tayā idaṃ, ayameva vā pāṭho.

Herein, 'tayīdaṃ' means 'by you this,' or that is the reading itself.

So [Pg.292] tassa vacanaṃ sutvā sīhanādaṃ nadanto pañcamaṃ gāthamāha –

Hearing his words and letting out a lion's roar, he spoke the fifth verse:

48.

48.

‘‘Taveva rakkhāvaraṇaṃ karonto, sarīrabhedāpi na santasāmi;

Karonti heke sakhinaṃ sakhāro, pāṇaṃ cajantā satamesa dhammo’’ti.

“While providing you protection and shelter, I do not fear even the breaking up of the body. Some friends act for their friend even giving up their own life; this is the nature of the virtuous.”

Chaṭṭhaṃ pana satthā abhisambuddho hutvā tassa guṇaṃ vaṇṇento āha –

But the sixth verse the Teacher spoke, having become fully enlightened, in praise of his virtue:

49.

49.

‘‘Sudukkaraṃ kammamakāsi, aṇḍajāyaṃ vihaṅgamo;

Atthāya kuraro putte, aḍḍharatte anāgate’’ti.

“A very difficult deed did the osprey, the bird born from an egg, perform for the sake of the young in the middle of the night.”

Tattha kuraroti ukkusarājā. Putteti senakassa putte rakkhanto tesaṃ atthāya aḍḍharatte anāgate yāva diyaḍḍhayāmā vāyāmaṃ karonto dukkaraṃ akāsi.

Herein, 'kuraro' means the owl king. 'Putte' means: protecting the young of Senaka, for their sake he performed a difficult deed, striving in the middle of the night for as long as one and a half watches.

Senopi ukkusaṃ ‘‘thokaṃ vissamāhi, sammā’’ti vatvā kacchapassa santikaṃ gantvā taṃ uṭṭhāpetvā ‘‘kiṃ, samma, āgatosī’’ti vutto ‘‘evarūpaṃ nāma bhayaṃ uppannaṃ, ukkusarājā paṭhamayāmato paṭṭhāya vāyamanto kilami, tenamhi tava santikaṃ āgato’’ti vatvā sattamaṃ gāthamāha –

Senaka, having said to the owl, 'Rest a little, friend,' went to the turtle and roused him. When asked by the turtle, 'Why, friend, have you come?' Senaka replied, 'A danger of this sort has arisen. The owl king has been striving since the first watch and is exhausted. That is why I have come to you,' and then he spoke the seventh verse:

50.

50.

‘‘Cutāpi heke khalitā sakammunā, mittānukampāya patiṭṭhahanti;

Puttā mamaṭṭā gatimāgatosmi, atthaṃ caretho mama vāricarā’’ti.

“Some, though fallen and stumbled by their own doing, are re-established through the compassion of friends. My young are afflicted; I have come to you as a refuge. O water-dweller, act for my benefit!”

Tassattho – sāmi, ekacce hi yasato vā dhanato vā cutāpi sakammunā khalitāpi mittānaṃ anukampāya patiṭṭhahanti, mama ca puttā aṭṭā āturā, tenāhaṃ taṃ gatiṃ paṭisaraṇaṃ katvā āgatosmi, puttānaṃ jīvitadānaṃ dadanto atthaṃ me carāhi vāricarāti.

Its meaning is: Lord, some, though fallen from fame or wealth and stumbled by their own doing, are re-established through the compassion of friends. And my young are afflicted and sick; therefore I have come, having made you my refuge and resort. Giving the gift of life to my young, act for my benefit, O water-dweller.

Taṃ sutvā kacchapo itaraṃ gāthamāha –

Hearing that, the turtle spoke another verse:

51.

51.

‘‘Dhanena dhaññena ca attanā ca, mittaṃ sahāyañca karonti paṇḍitā;

Karomi te senaka etamatthaṃ, ariyo hi ariyassa karoti kicca’’nti.

“With wealth, with grain, and with themselves, the wise make friends and companions. I shall do this for you, Senaka, for a noble one indeed performs the duty for a noble one.”

Athassa [Pg.293] putto avidūre nipanno pitu vacanaṃ sutvā ‘‘mā me pitā kilamatu, ahaṃ pitu kiccaṃ karissāmī’’ti cintetvā navamaṃ gāthamāha –

Then his son, who was lying not far away, heard his father’s words and thought, 'May my father not become weary; I shall perform my father’s duty.' And he spoke the ninth verse:

52.

52.

‘‘Appossukko tāta tuvaṃ nisīda, putto pitu carati atthacariyaṃ;

Ahaṃ carissāmi tavetamatthaṃ, senassa putte paritāyamāno’’ti.

“Be without care, father, and sit down; a son acts for his father's welfare. I shall carry out this task for you, protecting the young of Senaka.”

Atha naṃ pitā gāthāya ajjhabhāsi –

Then his father addressed him with a verse:

53.

53.

‘‘Addhā hi tāta satamesa dhammo, putto pitu yaṃ care atthacariyaṃ;

Appeva maṃ disvāna pavaḍḍhakāyaṃ, senassa puttā na viheṭhayeyyu’’nti.

“Truly, dear son, this is the nature of the virtuous: that a son should act for his father's welfare. Perhaps, upon seeing my large body, the country-folk will not harm the young of Senaka.”

Tattha satamesa dhammoti paṇḍitānaṃ esa dhammo. Puttāti senassa putte cilācā na heṭhayeyyunti.

Herein, 'this is the nature of the virtuous' means this is the way of the wise. 'The young of Senaka would not harm' means the country-folk would not harm the young of Senaka.

Evaṃ vatvā mahākacchapo ‘‘samma, mā bhāyi, tvaṃ purato gaccha, idānāhaṃ āgamissāmī’’ti taṃ uyyojetvā udake patitvā kalalañca sevālañca saṃkaḍḍhitvā ādāya dīpakaṃ gantvā aggiṃ vijjhāpetvā nipajji. Cilācā ‘‘kiṃ no senapotakehi, imaṃ kāḷakacchapaṃ parivattetvā māressāma, ayaṃ no sabbesaṃ pahossatī’’ti valliyo uddharitvā jiyā gahetvā nivatthapilotikāpi mocetvā tesu tesu ṭhānesu bandhitvā kacchapaṃ parivattetuṃ na sakkonti. Kacchapo te ākaḍḍhanto gantvā gambhīraṭṭhāne udake pati. Tepi kacchapalobhena saddhiṃyeva patitvā udakapuṇṇāya kucchiyā kilantā nikkhamitvā ‘‘bho ekena no ukkusena yāva aḍḍharattā ukkā vijjhāpitā, idāni iminā kacchapena udake pātetvā udakaṃ pāyetvā mahodarā katamha, puna aggiṃ karitvā aruṇe uggatepi ime senakapotake khādissāmā’’ti aggiṃ kātuṃ ārabhiṃsu. Sakuṇī tesaṃ kathaṃ sutvā ‘‘sāmi, ime yāya kāyaci velāya amhākaṃ puttake khāditvā gamissanti, sahāyassa no sīhassa santikaṃ gacchāhī’’ti āha. So taṅkhaṇaññeva sīhassa santikaṃ gantvā ‘‘kiṃ avelāya āgatosī’’ti [Pg.294] vutte ādito paṭṭhāya taṃ pavattiṃ ārocetvā ekādasamaṃ gāthamāha –

Having spoken thus, the great turtle said, “Friend, do not fear, you go ahead. I will come now.” Having dismissed him, he plunged into the water, gathered mud and algae, took them to the shore, extinguished the fire, and lay down. The jackals thought, “What use are these young hawks to us? Let us turn over this black turtle and kill him—he will suffice for all of us.” They pulled out vines, took them as bowstrings, removed even their loincloths, and tied them in various places, but they could not turn the turtle over. The turtle dragged them along and plunged into deep water. Overcome by their greed for the turtle, they too fell in, and exhausted, with their bellies full of water, they struggled to emerge. “Friend, a single osprey extinguished our firebrand, leaving us without fire until midnight. Now, this turtle has made us fall into the water and drink until we have big bellies. Let us make a fire again, and at dawn we will eat these young hawks,” they said, and began to make a fire. Hearing their conversation, the female bird said, “Master, these jackals will devour our young at any moment. Go to our friend, the lion.” At that very moment, he went to the lion. When asked, “Why have you come at this untimely hour?” he recounted the entire incident from the beginning and spoke the eleventh verse:

54.

54.

‘‘Pasū manussā migavīraseṭṭha, bhayaṭṭitā seṭṭhamupabbajanti;

Puttā mamaṭṭā gatimāgatosmi, tvaṃ nosi rājā bhava me sukhāyā’’ti.

“Beasts and men, O best of heroes among wild creatures, seek refuge in the best when afflicted by fear. My children are distressed; I have come to you for refuge. You are our king; be for my happiness.”

Tattha pasūti sabbatiracchāne āha. Idaṃ vuttaṃ hoti – ‘‘sāmi, migesu vīriyena seṭṭha, sabbalokasmiñhi sabbe tiracchānāpi manussāpi bhayaṭṭitā hutvā seṭṭhaṃ upagacchanti, mama ca puttā aṭṭā āturā. Tasmāhaṃ taṃ gatiṃ katvā āgatomhi, tvaṃ amhākaṃ rājā sukhāya me bhavāhī’’ti.

Herein, “beasts” refers to all animals. The meaning is this: “O lord, best in strength among wild creatures, for in the whole world all animals and men, being afflicted by fear, approach the best for refuge. And my children are distressed and afflicted. Therefore, having made you my refuge, I have come. You are our king; be for my happiness.”

Taṃ sutvā sīho gāthamāha –

Hearing this, the lion spoke a verse:

55.

55.

‘‘Karomi te senaka etamatthaṃ, āyāmi te taṃ disataṃ vadhāya;

Kathañhi viññū pahu sampajāno, na vāyame attajanassa guttiyā’’ti.

“I shall do this for you, Senaka; I come for the destruction of those enemies of yours. For how indeed could an intelligent, capable, and mindful person not strive for the protection of his own people?”

Tattha taṃ disatanti taṃ disasamūhaṃ, taṃ tava paccatthikagaṇanti attho. Pahūti amitte hantuṃ samattho. Sampajānoti mittassa bhayuppattiṃ jānanto. Attajanassāti attasamassa aṅgasamānassa janassa, mittassāti attho.

Herein, “those enemies” means that group of foes, your host of adversaries. “Capable” means able to destroy enemies. “Mindful” means knowing of the danger that has arisen for a friend. “Of his own people” means of a person like oneself, a person like one’s own limbs—that is to say, a friend.

Evañca pana vatvā ‘‘gaccha tvaṃ putte samassāsehī’’ti taṃ uyyojetvā maṇivaṇṇaṃ udakaṃ maddamāno pāyāsi. Cilācā taṃ āgacchantaṃ disvā ‘‘kurarena tāva amhākaṃ ukkā vijjhāpitā, tathā kacchapena amhe nivatthapilotikānampi assāmikā katā, idāni pana naṭṭhamhā, sīho no jīvitakkhayameva pāpessatī’’ti maraṇabhayatajjitā yena vā tena vā palāyiṃsu. Sīho āgantvā rukkhamūle na kiñci addasa. Atha naṃ kuraro ca kacchapo ca seno ca upasaṅkamitvā vandiṃsu. So tesaṃ mittānisaṃsaṃ kathetvā ‘‘ito paṭṭhāya mittadhammaṃ abhinditvā appamattā hothā’’ti ovaditvā pakkāmi, tepi sakaṭhānāni gatā. Senasakuṇī [Pg.295] attano putte oloketvā ‘‘mitte nissāya amhehi dārakā laddhā’’ti sukhanisinnasamaye senena saddhiṃ sallapantī mittadhammaṃ pakāsamānā cha gāthā abhāsi –

And having spoken thus, he said, “Go and console your young.” Having dismissed him, the lion set out, churning the jewel-colored water. Seeing him approach, the jackals thought, “First, our firebrand was extinguished by the osprey; then the turtle made us bereft of even our loincloths; and now we are truly lost. The lion will surely bring us to the end of our lives.” Terrified by the fear of death, they fled in every direction. The lion arrived at the foot of the tree and saw nothing. Then the osprey, the tortoise, and the hawk approached him and paid homage. He spoke to them about the benefits of friendship and advised them, “From now on, without breaking the principle of friendship, be diligent.” Having given this counsel, he departed, and they too went to their own places. The female hawk, looking at her offspring, said, “It is by relying on friends that we have saved our children.” While sitting comfortably and conversing with her mate, the hawk, she spoke six verses, illuminating the principle of friendship:

56.

56.

‘‘Mittañca kayirātha suhadayañca, ayirañca kayirātha sukhāgamāya;

Nivatthakocova sarebhihantvā, modāma puttehi samaṅgibhūtā.

“One should make a friend, a good-hearted one; one should make a noble one for the sake of happiness. Like one in armor repelling arrows, we rejoice, united with our children.”

57.

57.

‘‘Sakamittassa kammena, sahāyassāpalāyino;

Kūjantamupakūjanti, lomasā hadayaṅgamaṃ.

“Because of the deed of our own friend, of the companion who does not flee, the feathered ones coo back heart-pleasingly to us as we coo.”

58.

58.

‘‘Mittaṃ sahāyaṃ adhigamma paṇḍito, so bhuñjatī putta pasuṃ dhanaṃ vā;

Ahañca puttā ca patī ca mayhaṃ, mittānukampāya samaṅgibhūtā.

“Having obtained a friend, a companion, a wise person enjoys children, cattle, and wealth. And I, my children, and my husband are united through the compassion of our friends.”

59.

59.

‘‘Rājavatā sūravatā ca attho, sampannasakhissa bhavanti hete;

So mittavā yasavā uggatatto, asmiṃdhaloke modati kāmakāmī.

“One who has a king and one who has heroes accomplishes his purpose; these things are for one with accomplished friends. He who has friends, fame, and an exalted self rejoices in this very world, a desirer of desires.”

60.

60.

‘‘Karaṇīyāni mittāni, daliddenāpi senaka;

Passa mittānukampāya, samaggamhā sañātake.

“Friends should be made even by the poor, O Senaka. See how through the compassion of our friends, we are united with our kin.”

61.

61.

‘‘Sūrena balavantena, yo mitte kurute dijo;

Evaṃ so sukhito hoti, yathāhaṃ tvañca senakā’’ti.

“The bird who makes friends with a hero, with a powerful one, is happy in this way, just as I am, and you too, O Senaka.”

Tattha mittañcāti yaṃkiñci attano mittañca suhadayañca suhadayasahāyañca sāmikasaṅkhātaṃ ayirañca karotheva. Nivatthakocova sarebhihantvāti ettha kocoti kavaco. Yathā nāma paṭimukkakavaco sare abhihanati nivāreti, evaṃ mayampi mittabalena paccatthike abhihantvā [Pg.296] puttehi saddhiṃ modāmāti vadati. Sakamittassa kammenāti sakassa mittassa parakkamena. Sahāyassāpalāyinoti sahāyassa apalāyino migarājassa. Lomasāti pakkhino amhākaṃ puttakā mañca tañca kūjantaṃ hadayaṅgamaṃ madhurassaraṃ nicchāretvā upakūjanti. Samaṅgibhūtāti ekaṭṭhāne ṭhitā.

Herein, “and a friend” means one should indeed make as a friend whomever is one’s own friend, a good-hearted one, a good-hearted companion, or a noble one considered a master. In “Like one wearing armor having repelled arrows,” “koco” means armor. The meaning is: “Just as one who has put on armor repels and wards off arrows, so too do we, by the strength of our friends, repel our enemies and rejoice together with our children.” “By the deed of one’s own friend” means by the prowess of one’s own friend. “Of the companion who does not flee” means of the companion who does not flee, the king of beasts. “The feathered ones” means: the birds, our young, coo back to me and you as we coo, emitting a sweet and heart-pleasing sound. “Being united” means being together in one place.

Rājavatā sūravatā ca atthoti yassa sīhasadiso rājā ukkusakacchapasadisā ca sūrā mittā honti, tena rājavatā sūravatā ca attho sakkā pāpuṇituṃ. Bhavanti heteti yo ca sampannasakho paripuṇṇamittadhammo, tassa ete sahāyā bhavanti. Uggatattoti sirisobhaggena uggatasabhāvo. Asmiṃdhaloketi idhalokasaṅkhāte asmiṃ loke modati. Kāmakāmīti sāmikaṃ ālapati. So hi kāme kāmanato kāmakāmī nāma. Samaggamhāti samaggā jātamhā. Sañātaketi ñātakehi puttehi saddhiṃ.

“The purpose is served by one with a king and one with heroes” means: for one who has a king like a lion and heroic friends like the osprey and the tortoise, the benefit that comes from having a king and from having heroes can be attained. “These are for him” means that for one who is an accomplished friend and has fulfilled the principles of friendship, these become his companions. “Exalted self” means one whose nature is elevated by glory and good fortune. “In this very world” means rejoicing in this world, which is designated as ‘this world.’ “Desirer of desires” is an address to her master; for he, from desiring desires, is called a ‘desirer of desires.’ “We are united” means we have become united. “With our kin” means together with our children, who are our kin.

Evaṃ sā chahi gāthāhi mittadhammassa guṇakathaṃ kathesi. Te sabbepi sahāyakā mittadhammaṃ abhinditvā yāvatāyukaṃ ṭhatvā yathākammaṃ gatā.

Thus, in six verses, she spoke on the virtues of the principle of friendship. All those companions, without breaking the principle of friendship, remained so for as long as they lived and then passed on according to their kamma.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva so bhariyaṃ nissāya sukhappatto, pubbepi sukhappattoyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā seno ca senī ca jayampatikā ahesuṃ, puttakacchapo rāhulo, pitā mahāmoggallāno, ukkuso sāriputto, sīho pana ahameva ahosi’’nti.

Having delivered this discourse, the Teacher said, “Bhikkhus, not only now has this one attained happiness by relying on his wife; in the past, too, he attained happiness.” Then he identified the Jātaka: “At that time, the hawk and the female hawk were the husband and wife of the present story, the young tortoise was Rāhula, the father turtle was Mahāmoggallāna, the osprey was Sāriputta, and the lion was I myself.”

Mahāukkusajātakavaṇṇanā tatiyā.

The Commentary on the Great Osprey Jātaka, the Third.

[487] 4. Uddālakajātakavaṇṇanā

[487] 4. The Commentary on the Uddālaka Jātaka.

Kharājinā jaṭilā paṅkadantāti idaṃ satthā jetavane viharanto ekaṃ kuhakabhikkhuṃ ārabbha kathesi. So hi niyyānikasāsane pabbajitvāpi catupaccayatthāya tividhaṃ kuhakavatthuṃ pūresi. Athassa aguṇaṃ pakāsentā bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, asuko nāma bhikkhu evarūpe niyyānikasāsane pabbajitvā kuhanaṃ nissāya [Pg.297] jīvikaṃ kappetī’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepesa kuhakoyevā’’ti vatvā atītaṃ āhari.

"Kharājinā jaṭilā paṅkadantā." The Teacher, while dwelling in Jetavana, spoke this concerning a deceitful monk. For he, though having gone forth in this dispensation that leads to liberation, fulfilled the three bases of deceit for the sake of the four requisites. Then the monks, exposing his faults, raised a discussion in the Hall of Dhamma, saying: "Friends, the monk so-and-so, having gone forth in such a dispensation that leads to liberation, makes his living depending on deceit." The Teacher arrived and asked, "For what discussion, monks, are you now sitting together?" When it was said, "Concerning this," he replied, "Not only now, monks, but in the past, too, he was a deceiver," and he related a story of the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto tassa purohito ahosi paṇḍito byatto. So ekadivasaṃ uyyānakīḷaṃ gato ekaṃ abhirūpaṃ gaṇikaṃ disvā paṭibaddhacitto tāya saddhiṃ saṃvāsaṃ kappesi. Sā taṃ paṭicca gabbhaṃ paṭilabhi. Gabbhassa patiṭṭhitabhāvaṃ ñatvā taṃ āha – ‘‘sāmi, gabbho me patiṭṭhito, jātakāle nāmaṃ karontī assa kiṃ nāmaṃ karomī’’ti? So ‘‘vaṇṇadāsiyā kucchimhi nibbattattā na sakkā kulanāmaṃ kātu’’nti cintetvā ‘‘bhadde, ayaṃ vātaghātarukkho uddālo nāma, idha paṭiladdhattā ‘uddālako’tissa nāmaṃ kareyyāsī’’ti vatvā aṅgulimuddikaṃ adāsi. ‘‘Sace dhītā hoti, imāya naṃ poseyyāsi, sace putto, atha naṃ vayappattaṃ mayhaṃ dasseyyāsī’’ti āha. Sā aparabhāge puttaṃ vijāyitvā ‘‘uddālako’’tissa nāmaṃ akāsi.

In the past, when Brahmadatta was reigning in Benares, the Bodhisatta was his chaplain, wise and skilled. One day, having gone for sport in the park, he saw a beautiful courtesan and, his heart becoming bound to her, he cohabited with her. Through him, she conceived. Knowing that the pregnancy was established, she said to him, "Master, I have conceived. At the time of birth, when giving a name, what name shall I give?" He, thinking, "Since the child is born from the womb of a courtesan, it is not possible to give a family name," said, "Good lady, this tree that shields from the wind is called Uddāla. Since the child was conceived here, you should give him the name 'Uddālaka,'" and he gave her his signet ring. "If it is a daughter, you should support her with this. If it is a son, then when he has come of age, you should show him to me," he said. In due course, she gave birth to a son and gave him the name "Uddālaka."

So vayappatto mātaraṃ pucchi – ‘‘amma, ko me pitā’’ti? ‘‘Purohito tātā’’ti. ‘‘Yadi evaṃ vede uggaṇhissāmī’’ti mātu hatthato muddikañca ācariyabhāgañca gahetvā takkasilaṃ gantvā disāpāmokkhācariyassa santike sippaṃ uggaṇhanto ekaṃ tāpasagaṇaṃ disvā ‘‘imesaṃ santike varasippaṃ bhavissati, taṃ uggaṇhissāmī’’ti sippalobhena pabbajitvā tesaṃ vattapaṭivattaṃ katvā ‘‘ācariyā maṃ tumhākaṃ jānanasippaṃ sikkhāpethā’’ti āha. Te attano attano jānananiyāmeneva taṃ sikkhāpesuṃ. Pañcannaṃ tāpasasatānaṃ ekopi tena atirekapañño nāhosi, sveva tesaṃ paññāya aggo. Athassa te sannipatitvā ācariyaṭṭhānaṃ adaṃsu. Atha ne so āha – ‘‘mārisā, tumhe niccaṃ vanamūlaphalāhārā araññeva vasatha, manussapathaṃ kasmā na gacchathā’’ti? ‘‘Mārisa, manussā nāma mahādānaṃ datvā anumodanaṃ kārāpenti, dhammiṃ kathaṃ bhaṇāpenti, pañhaṃ pucchanti, mayaṃ tena bhayena tattha na gacchāmā’’ti. ‘‘Mārisā, sacepi cakkavattirājā bhavissati, manaṃ gahetvā kathanaṃ nāma mayhaṃ bhāro, tumhe mā bhāyathā’’ti vatvā tehi saddhiṃ cārikaṃ caramāno [Pg.298] anupubbena bārāṇasiṃ patvā rājuyyāne vasitvā punadivase sabbehi saddhiṃ dvāragāme bhikkhāya cari, manussā mahādānaṃ adaṃsu. Tāpasā punadivase nagaraṃ pavisiṃsu manussā mahādānaṃ adaṃsu. Uddālakatāpaso dānānumodanaṃ karoti, maṅgalaṃ vadati, pañhaṃ vissajjeti, manussā pasīditvā bahupaccaye adaṃsu. Sakalanagaraṃ ‘‘paṇḍito gaṇasatthā dhammikatāpaso āgato’’ti saṅkhubhi, taṃ raññopi kathayiṃsu.

When he came of age, he asked his mother, "Mother, who is my father?" "The chaplain, my dear." "If so, I shall learn the Vedas," he said. Taking the signet ring and the teacher's fee from his mother's hand, he went to Takkasilā. While learning the arts in the presence of the world-renowned teacher, he saw a group of ascetics and thought, "There must be a superior art in their presence; I shall learn it." With a desire for this art, he went forth, performed the major and minor duties for them, and said, "Teachers, teach me the art that you know." They taught him, each according to their own system. Among the five hundred ascetics, not one surpassed him in wisdom; he alone was foremost among them in wisdom. Then they assembled and gave him the position of teacher. Then he said to them, "Sirs, you always dwell in the forest, living on forest roots and fruits. Why do you not go to the haunts of men?" "Sir, men give great alms and have blessings recited, they have righteous talks given, and they ask questions. For fear of this, we do not go there." "Sirs, even if it were a wheel-turning monarch, winning their minds and speaking is my responsibility. You should not be afraid." Traveling with them on tour, he gradually reached Benares, stayed in the royal park, and on the next day, went for alms with all of them in a village at the gate. The people gave great alms. The next day, the ascetics entered the city, and the people gave great alms. The ascetic Uddālaka gave the blessing after the alms, spoke auspicious words, and answered questions. The people were pleased and gave many requisites. The entire city was stirred with the news: "A wise leader of a group, a righteous ascetic, has arrived." They also reported this to the king.

Rājā ‘‘kuhiṃ vasatī’’ti pucchitvā ‘‘uyyāne’’ti sutvā ‘‘sādhu ajja tesaṃ dassanāya gamissāmī’’ti āha. Eko puriso gantvā ‘‘rājā kira vo passituṃ āgacchissatī’’ti uddālakassa kathesi. Sopi isigaṇaṃ āmantetvā ‘‘mārisā, rājā kira āgamissati, issare nāma ekadivasaṃ ārādhetvā yāvajīvaṃ alaṃ hotī’’ti. ‘‘Kiṃ pana kātabbaṃ ācariyā’’ti? So evamāha – ‘‘tumhesu ekacce vaggulivataṃ carantu, ekacce ukkuṭikappadhānamanuyuñjantu, ekacce kaṇṭakāpassayikā bhavantu, ekacce pañcātapaṃ tapantu, ekacce udakorohanakammaṃ karontu, ekacce tattha tattha mante sajjhāyantū’’ti. Te tathā kariṃsu. Sayaṃ pana aṭṭha vā dasa vā paṇḍitavādino gahetvā manorame ādhārake ramaṇīyaṃ potthakaṃ ṭhapetvā antevāsikaparivuto supaññatte sāpassaye āsane nisīdi. Tasmiṃ khaṇe rājā purohitaṃ ādāya mahantena parivārena uyyānaṃ gantvā te micchātapaṃ carante disvā ‘‘apāyabhayamhā muttā’’ti pasīditvā uddālakassa santikaṃ gantvā paṭisanthāraṃ katvā ekamantaṃ nisinno tuṭṭhamānaso purohitena saddhiṃ sallapanto paṭhamaṃ gāthamāha –

The king asked, "Where does he reside?" and hearing, "In the park," he said, "Good, today I shall go to see them." A certain man went and told Uddālaka, "The king, it is said, will come to see you." He, too, addressed the group of seers, "Sirs, the king, it is said, will come. If one pleases the powerful for a single day, it is sufficient for a lifetime." "But what is to be done, teacher?" He spoke thus: "Let some among you practice the bat-vow, let some engage in the squatting-exertion, let some become thorn-bed recliners, let some practice the five-fire austerity, let some perform the act of descending into water, and let some recite mantras here and there." They did so. He himself, taking eight or ten skilled debaters, placed a charming book on a beautiful stand and, surrounded by his pupils, sat on a well-prepared seat of grass. At that moment, the king, taking his chaplain, went to the park with a great retinue. Seeing them practicing false austerities, he was pleased, thinking, "They are freed from the fear of the states of woe." He approached Uddālaka, and after exchanging friendly greetings, he sat to one side. With a delighted mind, he conversed with the chaplain and spoke the first verse:

62.

62.

‘‘Kharājinā jaṭilā paṅkadantā, dummakkharūpā ye mantaṃ jappanti;

Kaccinnu te mānusake payoge, idaṃ vidū parimuttā apāyā’’ti.

"Wearing rough hides, with matted hair and teeth stained with mire, repulsive in appearance, they mutter a sacred text; I wonder, do they who know this, through such human endeavor, become freed from the states of woe?"

Tattha kharājināti sakhurehi ajinacammehi samannāgatā. Paṅkadantāti dantakaṭṭhassa akhādanena malaggahitadantā. Dummakkharūpāti anañjitakkhā amaṇḍitarūpā [Pg.299] lūkhasaṅghāṭidharā. Mānusake payogeti manussehi kattabbavīriye. Idaṃ vidūti idaṃ tapacaraṇañca mantasajjhāyanañca jānantā. Apāyāti kacci ācariya, ime catūhi apāyehi muttāti pucchati.

Therein, 'wearing rough hides' means endowed with animal skins complete with claws. 'Teeth stained with mire' means teeth covered in dirt from not chewing a tooth-stick. 'Repulsive in appearance' means with unanointed eyes, unadorned form, wearing coarse garments. 'In human endeavor' means in the effort to be made by humans. 'Who know this' means knowing this practice of austerity and recitation of sacred texts. 'From the states of woe'—he asks, "Teacher, I wonder, are these freed from the four states of woe?"

Taṃ sutvā purohito ‘‘ayaṃ rājā aṭṭhāne pasanno, tuṇhī bhavituṃ na vaṭṭatī’’ti cintetvā dutiyaṃ gāthamāha –

Hearing this, the chaplain, thinking, "This king is pleased on the wrong occasion; it is not proper to remain silent," spoke the second verse:

63.

63.

‘‘Pāpāni kammāni karetha rāja, bahussuto ce na careyya dhammaṃ;

Sahassavedopi na taṃ paṭicca, dukkhā pamucce caraṇaṃ apatvā’’ti.

"A learned person may still do evil deeds, O king, if they do not practice the Dhamma. Though versed in a thousand Vedas, one is not freed from suffering on account of it, without having attained right conduct."

Tattha bahussuto ceti sace mahārāja, ‘‘ahaṃ bahussutomhī’’ti paguṇavedopi dasakusalakammapathadhammaṃ na careyya, tīhi dvārehi pāpāneva kareyya, tiṭṭhantu tayo vedā, sahassavedopi samāno taṃ bāhusaccaṃ paṭicca aṭṭhasamāpattisaṅkhātaṃ caraṇaṃ appatvā apāyadukkhato na mucceyyāti.

Therein, 'if a learned person' means: If, great king, one who is skilled in the Vedas says, "I am very learned," but does not practice the Dhamma of the ten wholesome courses of action, and instead commits evil deeds through the three doors—let the three Vedas be, even one versed in a thousand Vedas, on account of that great learning, without having attained the conduct designated as the eight attainments, would not be freed from the suffering of the states of woe.

Tassa vacanaṃ sutvā uddālako cintesi ‘‘rājā yathā vā tathā vā isigaṇassa pasīdi, ayaṃ pana brāhmaṇo carantaṃ goṇaṃ daṇḍena paharanto viya vaḍḍhitabhatte kacavaraṃ khipanto viya kathesi, tena saddhiṃ kathessāmī’’ti. So tena saddhiṃ kathento tatiyaṃ gāthamāha –

Hearing his words, Uddālaka thought, "The king is pleased with the group of seers one way or another, but this brahmin spoke as if striking a walking ox with a stick or as if throwing rubbish into a served portion of food. I will speak with him." So, speaking with him, he uttered the third verse:

64.

64.

‘‘Sahassavedopi na taṃ paṭicca, dukkhā pamucce caraṇaṃ apatvā;

Maññāmi vedā aphalā bhavanti, sasaṃyamaṃ caraṇaññeva sacca’’nti.

"Though versed in a thousand Vedas, one is not freed from suffering on account of it, without having attained right conduct. I think the Vedas are fruitless; only conduct together with self-restraint is truth."

Tattha aphalāti tava vāde vedā ca sesasippāni ca aphalāni āpajjanti, tāni kasmā uggaṇhanti, sīlasaṃyamena saddhiṃ caraṇaññeva ekaṃ saccaṃ āpajjatīti.

Here, 'fruitless' means that in your doctrine both the Vedas and the other arts become fruitless. Why do they study them? Only conduct together with moral restraint becomes the sole truth.

Tato [Pg.300] purohito catutthaṃ gāthamāha –

Then the chaplain spoke the fourth verse.

65.

65.

‘‘Na heva vedā aphalā bhavanti, sasaṃyamaṃ caraṇaññeva saccaṃ;

Kittiñhi pappoti adhicca vede, santiṃ puṇāti caraṇena danto’’ti.

"Indeed, the Vedas are not fruitless; conduct with self-restraint is indeed the truth. For one attains fame by studying the Vedas, and the self-controlled one gains peace through conduct."

Tattha na hevāti nāhaṃ ‘‘vedā aphalā’’ti vadāmi, apica kho pana sasaṃyamaṃ caraṇaṃ saccameva sabhāvabhūtaṃ uttamaṃ. Tena hi sakkā dukkhā muccituṃ. Santiṃ puṇātīti samāpattisaṅkhātena caraṇena danto bhayasantikaraṃ nibbānaṃ pāpuṇātīti.

Here, 'indeed not' means: I do not say that the Vedas are fruitless. Moreover, conduct with self-restraint is truly the supreme reality. By this, one can be freed from suffering. 'Gains peace' means the disciplined one attains Nibbāna, which stills fear, through conduct consisting of meditative attainments.

Taṃ sutvā uddālako ‘‘na sakkā iminā saddhiṃ paṭipakkhavasena ṭhātuṃ, ‘putto tavāha’nti vutte sinehaṃ akaronto nāma natthi, puttabhāvamassa kathessāmī’’ti cintetvā pañcamaṃ gāthamāha –

Hearing this, Uddālaka thought, "It is not possible to stand against him in opposition. When told, 'I am your son,' there is no one who would not show affection. I will tell him of his sonship." Reflecting thus, he spoke the fifth verse:

66.

66.

‘‘Bhaccā mātā pitā bandhū, yena jāto sayeva so;

Uddālako ahaṃ bhoto, sottiyākulavaṃsako’’ti.

"Dependents, mother, father, relatives—by whom one is born, that very one he is. I am Uddālaka, good sir, of the Sottiya family lineage."

Tattha bhaccāti mātā ca pitā ca sesabandhū ca bharitabbā nāma. Yena pana jāto, soyeva so hoti. Attāyeva hi attano jāyati, ahañca tayāva uddālakarukkhamūle janito, tayā vuttameva nāmaṃ kataṃ, uddālako ahaṃ bhoti.

Here, 'dependents' means mother, father, and other relatives are to be supported. But by whom one is born, that very one he is. Indeed, one is born of oneself. And I was born by you at the foot of the uddālaka tree, and was given the very name you spoke. I am Uddālaka, good sir.

So ‘‘ekaṃsena tvaṃ uddālakosī’’ti vutte ‘‘āmā’’ti vatvā ‘‘mayā te mātu saññāṇaṃ dinnaṃ, taṃ kuhi’’nti vutte ‘‘idaṃ brāhmaṇā’’ti muddikaṃ tassa hatthe ṭhapesi. Brāhmaṇo muddikaṃ sañjānitvā nicchayena ‘‘tvaṃ brāhmaṇadhammaṃ pajānāsī’’ti vatvā brāhmaṇadhammaṃ pucchanto chaṭṭhaṃ gāthamāha –

When told, "You are undoubtedly Uddālaka," he replied, "Yes." Asked, "Where is the token I gave to your mother?" he placed the ring in the brahmin's hand, saying, "Here, Brahmin." Recognizing the ring, the brahmin said with certainty, "You know the brahmin's teaching." Then, questioning him about the brahmin's teaching, he spoke the sixth verse:

67.

67.

‘‘Kathaṃ bho brāhmaṇo hoti, kathaṃ bhavati kevalī;

Kathañca parinibbānaṃ, dhammaṭṭho kinti vuccatī’’ti.

"How, good sir, does one become a brahmin? How does one become perfected? And how is there final Nibbāna? How is one called 'righteous'?"

Uddālakopi [Pg.301] tassa ācikkhanto sattamaṃ gāthamāha –

Uddālaka, explaining to him, spoke the seventh verse:

68.

68.

‘‘Niraṃkatvā aggimādāya brāhmaṇo, āpo siñcaṃ yajaṃ usseti yūpaṃ;

Evaṃkaro brāhmaṇo hoti khemī, dhamme ṭhitaṃ tena amāpayiṃsū’’ti.

"Having made it continuous and taken up the fire, the brahmin, sprinkling water and sacrificing, raises the sacrificial post. Acting thus, the brahmin becomes secure; by that, they esteemed him to be established in the Dhamma."

Tattha niraṃkatvā aggimādāyāti nirantaraṃ katvā aggiṃ gahetvā paricarati. Āpo siñcaṃ yajaṃ usseti yūpanti abhisecanakakammaṃ karonto sammāpāsaṃ vā vājapeyyaṃ vā niraggaḷaṃ vā yajanto suvaṇṇayūpaṃ ussāpeti. Khemīti khemappatto. Amāpayiṃsūti teneva ca kāraṇena dhamme ṭhitaṃ kathayiṃsu.

Here, 'having made it continuous and taken up the fire' means having made the fire continuous, he takes it and tends to it. 'Sprinkling water and sacrificing, raises the sacrificial post' means that while performing the consecration rite, sacrificing the Sammāpāsa, the Vājapeya, or the Niraggaḷa, he sets up the golden sacrificial post. 'Secure' means one who has attained security. 'They esteemed him' means for that very reason they declared him to be established in the Dhamma.

Taṃ sutvā purohito tena kathitaṃ brāhmaṇadhammaṃ garahanto aṭṭhamaṃ gāthamāha –

Having heard that, the chaplain, censuring the brahmin's teaching spoken by him, recited the eighth verse:

69.

69.

‘‘Na suddhi secanenatthi, nāpi kevalī brāhmaṇo;

Na khantī nāpi soraccaṃ, nāpi so parinibbuto’’ti.

"There is no purity by sprinkling, nor is a brahmin perfected; there is no patience nor gentleness, nor is he thus fully extinguished."

Tattha secanenāti tena vuttesu brāhmaṇadhammesu ekaṃ dassetvā sabbaṃ paṭikkhipati. Idaṃ vuttaṃ hoti – ‘‘aggiparicaraṇena vā udakasecanena vā pasughātayaññena vā suddhi nāma natthi, nāpi ettakena brāhmaṇo kevalaparipuṇṇo hoti, na adhivāsanakhanti, na sīlasoraccaṃ, nāpi kilesaparinibbānena parinibbuto nāma hotī’’ti.

Here, 'by sprinkling' means that by pointing to one of the brahmin's teachings spoken by him, he rejects them all. This is what is said: "There is no purity through tending the fire, through sprinkling with water, or through animal sacrifice. Nor by that much does a brahmin become perfected and complete; there is no patient endurance, no virtuous gentleness, nor is one called 'fully extinguished' by the extinguishing of the defilements."

Tato naṃ uddālako ‘‘yadi evaṃ brāhmaṇo na hoti, atha kathaṃ hotī’’ti pucchanto navamaṃ gāthamāha –

Then Uddālaka, questioning him, "If a brahmin is not thus, then how is one so?" spoke the ninth verse:

70.

70.

‘‘Kathaṃ so brāhmaṇo hoti, kathaṃ bhavati kevalī;

Kathañca parinibbānaṃ, dhammaṭṭho kinti vuccatī’’ti.

"How is one a brahmin? How does one become perfected? And how is there final Nibbāna? How is one called 'righteous'?"

Purohitopissa [Pg.302] kathento itaraṃ gāthamāha –

The chaplain, explaining to him, recited the other verse:

71.

71.

‘‘Akhettabandhū amamo nirāso, nillobhapāpo bhavalobhakhīṇo;

Evaṃkaro brāhmaṇo hoti khemī, dhamme ṭhitaṃ tena amāpayiṃsū’’ti.

"Without fields or relatives, without possessiveness, without longing, without evil greed, with lust for existence destroyed; acting thus, the brahmin becomes secure; by that, they esteemed him to be established in the Dhamma."

Tattha akhettabandhūti akkhetto abandhu, khettavatthugāmanigamapariggahena ceva ñātibandhavagottabandhavamittabandhavasahāyabandhavasippabandhavapariggahena ca rahito. Amamoti sattasaṅkhāresu taṇhādiṭṭhimamāyanarahito. Nirāsoti lābhadhanaputtajīvitāsāya rahito. Nillobhapāpoti pāpalobhavisamalobhena rahito. Bhavalobhakhīṇoti khīṇabhavarāgo.

Here, 'without fields or relatives' means without a field and without a relative, devoid of the possession of fields, property, villages, and towns, and of the possession of relatives, kin, clan, friends, companions, and craft associates. 'Without possessiveness' means free from craving, views, and 'mine'-making regarding beings and formations. 'Without longing' means free from longing for gain, wealth, children, or life. 'Without evil greed' means free from evil greed and unrighteous greed. 'With lust for existence destroyed' means one whose lust for existence is destroyed.

Tato uddālako gāthamāha –

Then Uddālaka spoke a verse:

72.

72.

‘‘Khattiyā brāhmaṇā vessā, suddā caṇḍālapukkusā;

Sabbeva soratā dantā, sabbeva parinibbutā;

Sabbesaṃ sītibhūtānaṃ, atthi seyyotha pāpiyo’’ti.

"Nobles, brahmins, merchants, workers, outcasts, and scavengers—all gentle and self-controlled, all fully extinguished. For all who have become cool, is there a superior or an inferior?"

Tattha atthi seyyotha pāpiyoti ete khattiyādayo sabbepi soraccādīhi samannāgatā honti, evaṃ bhūtānaṃ pana tesaṃ ayaṃ seyyo, ayaṃ pāpiyoti evaṃ hīnukkaṭṭhatā atthi, natthīti pucchati.

Here, 'is there a superior or an inferior?' means: all these, from the nobles onwards, are endowed with gentleness and so on. But among those who are thus, he asks whether a distinction of high and low, such as 'this one is superior, this one is inferior,' exists or not.

Athassa ‘‘arahattuppattito paṭṭhāya hīnukkaṭṭhatā nāma natthī’’ti dassetuṃ brāhmaṇo gāthamāha –

Then, to demonstrate to him that "from the attainment of arahantship onwards, there is no such thing as high or low," the brahmin spoke a verse:

73.

73.

‘‘Khattiyā brāhmaṇā vessā, suddā caṇḍālapukkusā;

Sabbeva soratā dantā, sabbeva parinibbutā;

Sabbesaṃ sītibhūtānaṃ, natthi seyyotha pāpiyo’’ti.

"Nobles, brahmins, merchants, workers, outcasts, and scavengers—all gentle and self-controlled, all fully extinguished. For all who have become cool, there is no superior or inferior."

Atha naṃ garahanto uddālako gāthādvayamāha –

Then, censuring him, Uddālaka spoke two verses:

74.

74.

‘‘Khattiyā brāhmaṇā vessā, suddā caṇḍālapukkusā;

Sabbeva soratā dantā, sabbeva parinibbutā.

"Nobles, brahmins, merchants, workers, outcasts, and scavengers—all gentle and self-controlled, all fully extinguished.

75.

75.

‘‘Sabbesaṃ [Pg.303] sītibhūtānaṃ, natthi seyyotha pāpiyo;

Panaṭṭhaṃ carasi brahmaññaṃ, sottiyākulavaṃsata’’nti.

"For all who have become cool, there is no superior or inferior. You practice a ruined brahminhood, destroying the lineage of the Sottiya clan."

Tassattho – yadi etehi guṇehi samannāgatānaṃ viseso natthi, eko vaṇṇova hoti, evaṃ sante tvaṃ ubhato sujātabhāvaṃ nāsento panaṭṭhaṃ carasi brahmaññaṃ, caṇḍālasamo hosi, sottiyakulavaṃsataṃ nāsesīti.

The meaning is: If there is no distinction among those endowed with these qualities, if there is only one caste, then you, destroying your well-born status on both sides, practice a ruined brahminhood, you are equal to an outcast, you destroy the lineage of the Sottiya clan.

Atha naṃ purohito upamāya saññāpento gāthādvayamāha –

Then the chaplain, instructing him by means of a simile, spoke two verses:

76.

76.

‘‘Nānārattehi vatthehi, vimānaṃ bhavati chāditaṃ;

Na tesaṃ chāyā vatthānaṃ, so rāgo anupajjatha.

A pavilion is covered with cloths of various colors; the shadow of those cloths does not take on those colors.

77.

77.

‘‘Evameva manussesu, yadā sujjhanti māṇavā;

Te sajātiṃ pamuñcanti, dhammamaññāya subbatā’’ti.

Just so among humans, when young men are purified, they abandon their birth, having understood the Dhamma, being of good vows.

Tattha vimānanti gehaṃ vā maṇḍapaṃ vā. Chāyāti tesaṃ vatthānaṃ chāyā so nānāvidho rāgo na upeti, sabbā chāyā ekavaṇṇāva honti. Evamevāti manussesupi evameva ekacce aññāṇabrāhmaṇā akāraṇeneva cātuvaṇṇe suddhiṃ paññāpenti, esā atthīti mā gaṇhi. Yadā ariyamaggena māṇavā sujjhanti, tadā tehi paṭividdhaṃ nibbānadhammaṃ jānitvā subbatā sīlavantā paṇḍitapurisā te sajātiṃ muñcanti. Nibbānappattito paṭṭhāya hi jāti nāma niratthakāti.

Herein, 'pavilion' means a house or a hall. 'Shadow' means that the diverse color of those cloths does not appear in the shadow, for all shadows are of one color. Similarly, among humans, some ignorant brahmins declare purity among the four castes without reason—do not take this as true. When young men are purified by the noble path, having known the Nibbāna-Dhamma realized by them, the well-behaved, virtuous, wise people abandon their birth. For from the attainment of Nibbāna onwards, birth is meaningless.

Uddālako pana paccāharituṃ asakkonto appaṭibhānova nisīdi. Atha brāhmaṇo rājānaṃ āha – ‘‘sabbe ete, mahārāja, kuhakā sakalajambudīpe kohaññeneva nāsenti, uddālakaṃ uppabbājetvā upapurohitaṃ karotha, sese uppabbājetvā phalakāvudhāni datvā sevake karothā’’ti. ‘‘Sādhu, ācariyā’’ti rājā tathā kāresi. Te rājānaṃ upaṭṭhahantāva yathākammaṃ gatā.

Unable to reply, Uddālaka sat silent, at a loss for words. Then the brahmin said to the king, 'Great king, all these are deceivers who ruin the whole of Jambudīpa by their deceit. Disrobe Uddālaka and appoint me as your assistant chaplain. Disrobe the rest, give them wooden weapons, and make them servants.' 'Very well, teacher,' said the king, and he did so. While attending upon the king, they went according to their deeds.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva, pubbepesa kuhakoyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā uddālako [Pg.304] kuhakabhikkhu ahosi, rājā ānando, purohito pana ahameva ahosi’’nti.

Having delivered this discourse on the Dhamma, the Teacher said, "Monks, not only now, but in the past too he was a hypocrite." Then he made the connection to the birth story: "At that time, Uddālaka was the hypocritical monk, the king was Ānanda, and the chaplain was none other than myself."

Uddālakajātakavaṇṇanā catutthā.

The Commentary on the Uddālaka Jātaka, the fourth.

[488] 5. Bhisajātakavaṇṇanā

[488] 5. Commentary on the Bhisa Jātaka

Assaṃ gavaṃ rajataṃ jātarūpanti idaṃ satthā jetavane viharanto ukkaṇṭhitabhikkhuṃ ārabbha kathesi. Vatthu pana kusajātake (jā. 2.20.1 ādayo) āvi bhavissati. Tadā pana satthā ‘‘saccaṃ kira tvaṃ bhikkhu ukkaṇṭhitosī’’ti pucchitvā ‘‘saccaṃ, bhante’’ti vutte ‘‘kiṃ paṭiccā’’ti vatvā ‘‘kilesaṃ, bhante’’ti vutte ‘‘bhikkhu evarūpe niyyānikasāsane pabbajitvā kasmā kilesaṃ paṭicca ukkaṇṭhitosi, porāṇakapaṇḍitā anuppanne buddhe bāhirakapabbajjaṃ pabbajitvā vatthukāmakilesakāme ārabbha uppajjanakasaññaṃ sapathaṃ katvā vihariṃsū’’ti vatvā atītaṃ āhari.

'Horses, cattle, silver, and gold'—this the Teacher spoke while dwelling at Jetavana, concerning a discontented monk. The story, however, will appear in the Kusa Jātaka (Jā. 2.20.1, etc.). At that time, the Teacher asked, 'Is it true, monk, that you are discontented?' When he replied, 'It is true, venerable sir,' the Teacher asked, 'On account of what?' When he replied, 'On account of defilements, venerable sir,' the Teacher then said, 'Monk, having gone forth in such a liberating teaching, why are you discontented on account of defilements? Wise men of old, when a Buddha had not arisen, having gone forth into an external renunciation, lived having made an oath concerning the arising of perceptions regarding objects of desire and defilements of desire.' Having said this, he related a story of the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto asītikoṭivibhavassa brāhmaṇamahāsālakulassa putto hutvā nibbatti, ‘‘mahākañcanakumāro’’tissa nāmaṃ kariṃsu. Athassa padasā vicaraṇakāle aparopi putto jāyi, ‘‘upakañcanakumāro’’tissa nāmaṃ kariṃsu. Evaṃ paṭipāṭiyā satta puttā ahesuṃ. Sabbakaniṭṭhā panekā dhītā, tassā ‘‘kañcanadevī’’ti nāmaṃ kariṃsu. Mahākañcanakumāro vayappatto takkasilato sabbasippāni uggaṇhitvā āgacchi. Atha naṃ mātāpitaro gharāvāsena bandhitukāmā ‘‘attanā samānajātiyakulato te dārikaṃ ānessāma, gharāvāsaṃ saṇṭhapehī’’ti vadiṃsu. ‘‘Ammatātā, na mayhaṃ gharāvāsenattho, mayhañhi tayo bhavā ādittā viya sappaṭibhayā, bandhanāgāraṃ viya palibuddhā, ukkārabhūmi viya jegucchā hutvā upaṭṭhahanti, mayā supinenapi methunadhammo na diṭṭhapubbo, aññe vo puttā atthi, te gharāvāsena nimantethā’’ti vatvā punappunaṃ yācitopi sahāye pesetvā tehi yācitopi na icchi.

In the past, when Brahmadatta was ruling in Bārāṇasī, the Bodhisatta was born as the son of a great brahmin family possessing eighty crores of wealth. They named him "Mahākañcanakumāra." Later, when he was able to walk about on his feet, another son was born to them, whom they named "Upakañcanakumāra." In this manner, seven sons were born in succession. The very youngest, however, was a daughter, and they named her "Kañcanadevī." When Mahākañcanakumāra came of age, he went to Takkasilā, mastered all the arts, and returned. Then his parents, wishing to bind him to household life, said, "We will bring you a maiden from a family of equal birth. Establish yourself in household life." He replied, "Mother and father, I have no need for household life. For me, the three realms of existence appear as if burning, fraught with danger; like a prison, entangled; like a refuse heap, disgusting. Not even in a dream have I ever seen the act of sexual intercourse. You have other sons—invite them to household life." Though they repeatedly entreated him and even sent friends to persuade him, he remained unwilling.

Atha [Pg.305] naṃ sahāyā ‘‘samma, kiṃ pana tvaṃ patthento kāme paribhuñjituṃ na icchasī’’ti pucchiṃsu. So tesaṃ nekkhammajjhāsayataṃ ārocesi. Taṃ sutvā mātāpitaro sesaputte nimantesuṃ, tepi na icchiṃsu. Kañcanadevīpi na icchiyeva. Aparabhāge mātāpitaro kālamakaṃsu. Mahākañcanapaṇḍito mātāpitūnaṃ kattabbakiccaṃ katvā asītikoṭidhanena kapaṇaddhikānaṃ mahādānaṃ datvā cha bhātaro bhaginiṃ ekaṃ dāsaṃ ekaṃ dāsiṃ ekaṃ sahāyakañca ādāya mahābhinikkhamanaṃ nikkhamitvā himavantaṃ pāvisi. Te tattha ekaṃ padumasaraṃ nissāya ramaṇīye bhūmibhāge assamaṃ katvā pabbajitvā vanamūlaphalāhārehi yāpayiṃsu. Te araññaṃ gacchantā ekatova gantvā yattha eko phalaṃ vā pattaṃ vā passati, tattha itarepi pakkositvā diṭṭhasutādīni kathentā uccinanti, gāmassa kammantaṭṭhānaṃ viya hoti. Atha ācariyo mahākañcanatāpaso cintesi ‘‘amhākaṃ asītikoṭidhanaṃ chaḍḍetvā pabbajitānaṃ evaṃ loluppacāravasena phalāphalatthāya vicaraṇaṃ nāma appatirūpaṃ, ito paṭṭhāya ahameva phalāphalaṃ āharissāmī’’ti. So assamaṃ patvā sabbepi te sāyanhasamaye sannipātetvā tamatthaṃ ārocetvā ‘‘tumhe idheva samaṇadhammaṃ karontā acchatha, ahaṃ phalāphalaṃ āharissāmī’’ti āha. Atha naṃ upakañcanādayo ‘‘mayaṃ ācariya, tumhe nissāya pabbajitā, tumhe idheva samaṇadhammaṃ karotha, bhaginīpi no idheva hotu, dāsīpi tassā santike acchatu, mayaṃ aṭṭha janā vārena phalāphalaṃ āharissāma, tumhe pana tayo vāramuttāva hothā’’ti vatvā paṭiññaṃ gaṇhiṃsu.

Then his friends asked him, "Dear friend, why then, while desiring them, do you not wish to enjoy sensual pleasures?" He explained to them his inclination toward renunciation. Hearing this, his parents invited their other sons, but they too did not wish it. Kañcanadevī also did not wish it. Later, his parents passed away. The wise Mahākañcana performed the necessary duties for his parents and gave a great donation of eighty crores to the poor and needy. Taking his six brothers, one sister, one male servant, one female servant, and one companion, he made the Great Renunciation and entered the Himālaya. There, near a lotus lake in a delightful region, they built a hermitage, went forth, and sustained themselves on roots and fruits from the forest. When they went into the forest, they would go together, and wherever one found a fruit or a leaf, they would call the others and, speaking of what they had seen and heard, they would gather it; it was like a village workshop. Then the teacher, the ascetic Mahākañcana, thought, "For us who have abandoned eighty crores of wealth to go forth, it is unbecoming to wander about with greedy conduct in search of various fruits. From now on, I alone will gather the fruits." Returning to the hermitage, he gathered them all in the evening, explained the matter, and said, "You stay here practicing the ascetic's duties, and I will gather the fruits." But Upakañcana and the others replied, "Teacher, we have gone forth depending on you. You stay here practicing the ascetic's duties, let our sister remain here too, and let the maidservant stay by her side. The eight of us will take turns gathering the fruits, while you three shall be exempt from the turn." Having said this, they made their pledge.

Tato paṭṭhāya aṭṭhasupi janesu ekeko vāreneva phalāphalaṃ āharati. Sesā attano attano paṇṇasālāyameva honti, akāraṇena ekato bhavituṃ na labhanti. Vārappatto phalāphalaṃ āharitvā eko māḷako atthi, tattha pāsāṇaphalake ekādasa koṭṭhāse katvā ghaṇḍisaññaṃ katvā attano koṭṭhāsaṃ ādāya vasanaṭṭhānaṃ pavisati. Sesā ghaṇḍisaññāya nikkhamitvā loluppaṃ akatvā [Pg.306] gāravaparihārena gantvā attano pāpuṇanakoṭṭhāsaṃ ādāya vasanaṭṭhānaṃ gantvā paribhuñjitvā samaṇadhammaṃ karonti. Te aparabhāge bhisāni āharitvā khādantā tattatapā ghoratapā paramājitindriyā kasiṇaparikammaṃ karontā vihariṃsu. Atha tesaṃ sīlatejena sakkassa bhavanaṃ kampi. Sakkopi āvajjento taṃ kāraṇaṃ ñatvā ‘‘kāmādhimuttā nu kho ime isayo, no’’ti āsaṅkaṃ karotiyeva. So ‘‘ime tāva isayo pariggaṇhissāmī’’ti cintetvā attano ānubhāvena mahāsattassa koṭṭhāsaṃ tayo divase antaradhāpesi. So paṭhamadivase koṭṭhāsaṃ adisvā ‘‘mama koṭṭhāsaṃ pamuṭṭho bhavissatī’’ti cintesi, dutiyadivase ‘‘mama dosena bhavitabbaṃ, paṇāmanavasena mama koṭṭhāsaṃ na ṭhapesi maññe’’ti cintesi, tatiyadivase ‘‘kena nu kho kāraṇena mayhaṃ koṭṭhāsaṃ na ṭhapenti, sace me doso atthi, khamāpessāmī’’ti sāyanhasamaye ghaṇḍisaññaṃ adāsi.

From that time onward, among the eight people, one by one in turn would bring fruits and roots. The rest remained each in his own leaf-hut, unable to gather together without a reason. The one whose turn it was would bring the fruits and roots to a certain pavilion; there, having made eleven sections on a stone slab and having given a bell signal, he would take his own section and enter his dwelling place. The rest, upon hearing the bell signal, would come out without greed, go with respectful conduct, take their allotted sections, go to their dwelling places, consume them, and then perform the duties of an ascetic. Later, bringing lotus roots and eating them, practicing intense and severe austerities, with senses supremely controlled, they lived engaging in the preliminary kasiṇa meditation. Then, by the power of their virtue, Sakka’s palace trembled. Sakka, reflecting upon it and knowing the reason, became apprehensive, wondering, 'Are these ascetics inclined towards sensual pleasures, or not?' Thinking, 'I shall test these ascetics,' he used his power to make the Great Being's portion disappear for three days. On the first day, not seeing his portion, the Great Being thought, 'Perhaps my portion has been forgotten.' On the second day, he thought, 'It must be due to some fault of mine; I think he did not set aside my portion out of disrespect.' On the third day, he reflected, 'For what reason is my portion not being set aside? If I have any fault, I shall ask for forgiveness.' In the evening, he gave the bell signal.

Sabbe sannipatitvā ‘‘kena ghaṇḍisaññā dinnā’’ti āhaṃsu. ‘‘Mayā tātā’’ti. ‘‘Kiṃkāraṇā ācariyā’’ti? ‘‘Tātā tatiyadivase kena phalāphalaṃ ābhata’’nti? Tesu eko uṭṭhāya ‘‘mayā ācariyā’’ti vanditvā aṭṭhāsi. Koṭṭhāse karontena te mayhaṃ koṭṭhāso katoti. ‘‘Āma, ācariya, jeṭṭhakakoṭṭhāso me kato’’ti. ‘‘Hiyyo kenābhata’’nti? ‘‘Mayā’’ti aparo uṭṭhāya vanditvā aṭṭhāsi. Koṭṭhāsaṃ karonto maṃ anussarīti. ‘‘Tumhākaṃ me jeṭṭhakakoṭṭhāso ṭhapito’’ti. ‘‘Ajja kenābhata’’nti. ‘‘Mayā’’ti aparo uṭṭhāya vanditvā aṭṭhāsi. Koṭṭhāsaṃ karonto maṃ anussarīti. ‘‘Tumhākaṃ me jeṭṭhakakoṭṭhāso kato’’ti. ‘‘Tātā, ajja mayhaṃ koṭṭhāsaṃ alabhantassa tatiyo divaso, paṭhamadivase koṭṭhāsaṃ adisvā ‘koṭṭhāsaṃ karonto maṃ pamuṭṭho bhavissatī’ti cintesiṃ, dutiyadivase ‘‘mama koci doso bhavissatī’’ti cintesiṃ, ajja pana ‘‘sace me doso atthi, khamāpessāmī’’ti cintetvā ghaṇḍisaññāya tumhe sannipātesiṃ. Ete bhisakoṭṭhāse tumhe ‘‘karimhā’’ti vadatha, ahaṃ na labhāmi, etesaṃ thenetvā khādakaṃ ñātuṃ vaṭṭati, kāme pahāya pabbajitānaṃ bhisamattaṃ [Pg.307] thenanaṃ nāma appatirūpanti. Te tassa kathaṃ sutvā ‘‘aho sāhasikakamma’’nti sabbeva ubbegappattā ahesuṃ.

All gathered together and asked, 'By whom was the bell signal given?' 'By me, my dears.' 'For what reason, teacher?' 'My dears, who brought the fruits and roots today?' Among them, one stood up, bowed, and said, 'I did, teacher.' The Bodhisatta asked, 'While making the portions, did you make my portion?' The ascetic replied, 'Yes, teacher, I made the eldest's portion.' 'Yesterday, who brought them?' 'I did,' another stood up and bowed. 'While making the portions, did you remember me?' 'I set aside the eldest's portion for you.' 'Today, who brought them?' 'I did,' another stood up and bowed. 'While making the portions, did you remember me?' 'I made the eldest's portion for you.' The Bodhisatta said: 'My dears, today is the third day that I have not received my portion. On the first day, not seeing my portion, I thought, "He who makes the portions has probably forgotten me." On the second day, I thought, "There must be some fault in me." Today, however, thinking, "If there is any fault in me, I will ask for forgiveness," I have gathered you with the bell signal. You say that you have made these portions of lotus root, but I do not receive them. It is necessary to find the one who steals and eats them. For those who have gone forth, having renounced sensual pleasures, to steal even a mere lotus root is indeed improper.' Hearing his words, they were all overcome with agitation, thinking, 'Oh, what a rash deed!'

Tasmiṃ assamapade vanajeṭṭhakarukkhe nibbattadevatāpi otaritvā āgantvā tesaṃyeva santike nisīdi. Āneñjakaraṇaṃ kāriyamāno dukkhaṃ adhivāsetuṃ asakkonto āḷānaṃ bhinditvā palāyitvā araññaṃ paviṭṭho eko vāraṇo kālena kālaṃ isigaṇaṃ vandati, sopi āgantvā ekamantaṃ aṭṭhāsi. Sappakīḷāpanako eko vānaro ahituṇḍikassa hatthato muccitvā palāyitvā araññaṃ pavisitvā tattheva assame vasati. Sopi taṃ divasaṃ isigaṇaṃ vanditvā ekamantaṃ nisīdi. Sakko ‘‘isigaṇaṃ pariggaṇhissāmī’’ti tesaṃ santike adissamānakāyo aṭṭhāsi. Tasmiṃ khaṇeva bodhisattassa kaniṭṭho upakañcanatāpaso uṭṭhāyāsanā bodhisattaṃ vanditvā sesānaṃ apacitiṃ dassetvā ‘‘ācariya, ahaṃ aññe apaṭṭhapetvā attānaññeva sodhetuṃ labhāmī’’ti pucchi. ‘‘Āma, labhasī’’ti. So isigaṇamajjhe ṭhatvā ‘‘sace te mayā bhisāni khāditāni, evarūpo nāma hotū’’ti sapathaṃ karonto paṭhamaṃ gāthamāha –

At that time, in the hermitage grounds, a deity born in the chief tree of the forest descended and came to sit near them. An elephant, unable to endure the pain of being trained to be steadfast, broke its tethering post, fled, and entered the forest. From time to time, it would come to pay respects to the group of sages. That day, it too came and stood to one side. A monkey used by a snake-charmer, having escaped from his hand, fled into the forest and lived there in the hermitage. That day, it also came to pay respects to the sages and sat to one side. Sakka, thinking, 'I shall test the group of sages,' stood invisibly near them. At that moment, the youngest ascetic, Upakañcana, rose from his seat, paid homage to the Bodhisatta, showed respect to the others, and asked, 'Teacher, without implicating others, may I purify myself?' 'Yes, you may.' Standing in the midst of the group of sages, he made an oath, saying, 'If those lotus roots were eaten by me, may such and such happen to me,' and then recited the first verse:

78.

78.

‘‘Assaṃ gavaṃ rajataṃ jātarūpaṃ, bhariyañca so idha labhataṃ manāpaṃ;

Puttehi dārehi samaṅgi hotu, bhisāni te brāhmaṇa yo ahāsī’’ti.

May he obtain horses, cattle, silver, gold, and a pleasing wife in this world; may he be endowed with sons and wives, O Brahmin, he who stole your lotus roots.

Tattha ‘‘assaṃ gava’’nti idaṃ ‘‘so ‘yattakāni piyavatthūni honti, tehi vippayoge tattakāni sokadukkhāni uppajjantī’ti vatthukāme garahanto abhāsī’’ti veditabbaṃ.

Herein, 'horses and cattle' should be understood as spoken by one censuring sensual pleasures based on material things, saying, 'However many beloved things one has, from separation from them arises a corresponding amount of sorrow and suffering.'

Taṃ sutvā isigaṇo ‘‘mārisa, mā evaṃ kathetha, atibhāriyo te sapatho’’ti kaṇṇe pidahi. Bodhisattopi naṃ ‘‘tāta, atibhāriyo te sapatho, na tvaṃ khādasi, tava pattāsane nisīdā’’ti āha. Tasmiṃ paṭhamaṃ sapathaṃ katvā nisinne dutiyopi bhātā sahasā uṭṭhāya mahāsattaṃ vanditvā sapathena attānaṃ sodhento dutiyaṃ gāthamāha –

Hearing this, the group of sages covered their ears, saying, 'Venerable sir, do not speak thus; your oath is too grave.' The Bodhisatta also said to him, 'Dear one, your oath is too grave; you did not eat them; sit on your seat of leaves.' After that first one had taken the oath and sat down, the second brother suddenly rose, paid homage to the Great Being, and purifying himself with an oath, spoke the second verse:

79.

79.

‘‘Mālañca [Pg.308] so kāsikacandanañca, dhāretu puttassa bahū bhavantu;

Kāmesu tibbaṃ kurutaṃ apekkhaṃ, bhisāni te brāhmaṇa yo ahāsī’’ti.

May he wear garlands and Kasi sandalwood; may he have many sons; may he have intense longing for sensual pleasures, O brahmin, he who stole your lotus roots.

Tattha tibbanti vatthukāmakilesakāmesu bahalaṃ apekkhaṃ karotūti. Idaṃ so ‘‘yassetesu tibbā apekkhā honti, so tehi vippayoge mahantaṃ dukkhaṃ pāpuṇātī’’ti dukkhapaṭikkhepavaseneva āha.

Herein, 'intense' means 'may he have a strong longing for sensual pleasures, both of objects and of defilements.' He said this by way of rejecting suffering, meaning: 'Whoever has such intense longing for these, upon separation from them, experiences great suffering.'

Tasmiṃ nisinne sesāpi attano attano ajjhāsayānurūpena taṃ taṃ gāthaṃ abhāsiṃsu –

When he had sat down, the others also spoke their respective verses according to their own inclinations:

80.

80.

‘‘Pahūtadhañño kasimā yasassī, putte gihī dhanimā sabbakāme;

Vayaṃ apassaṃ gharamāvasātu, bhisāni te brāhmaṇa yo ahāsi.

May he be a glorious farmer with abundant grain; a householder with sons, wealthy, with all sensual pleasures. May he live at home without seeing old age, O brahmin, he who stole your lotus roots.

81.

81.

‘‘So khattiyo hotu pasayhakārī, rājābhirājā balavā yasassī;

Sa cāturantaṃ mahimāvasātu, bhisāni te brāhmaṇa yo ahāsi.

May he be a warrior, one who acts by force; a mighty and glorious king of kings. May he rule the earth to its four corners, O brahmin, he who stole your lotus roots.

82.

82.

‘‘So brāhmaṇo hotu avītarāgo, muhuttanakkhattapathesu yutto;

Pūjetu naṃ raṭṭhapatī yasassī, bhisāni te brāhmaṇa yo ahāsi.

May he be a brahmin, not free from passion, devoted to the paths of auspicious times and constellations. May the glorious ruler of the country honor him, O brahmin, he who stole your lotus roots.

83.

83.

‘‘Ajjhāyakaṃ sabbasamantavedaṃ, tapassinaṃ maññatu sabbaloko;

Pūjentu naṃ jānapadā samecca, bhisāni te brāhmaṇa yo ahāsi.

May he be a reciter, versed in all the Vedas; may the whole world regard him as an ascetic. May the people of the country, having assembled, honor him, O brahmin, he who stole your lotus roots.

84.

84.

‘‘Catussadaṃ gāmavaraṃ samiddhaṃ, dinnañhi so bhuñjatu vāsavena;

Avītarāgo maraṇaṃ upetu, bhisāni te brāhmaṇa yo ahāsi.

May he enjoy a prosperous, excellent village, abounding in four ways, indeed given by Vāsava. May he, not free from passion, meet his death, O brahmin, he who stole your lotus roots.

85.

85.

‘‘So [Pg.309] gāmaṇī hotu sahāyamajjhe, naccehi gītehi pamodamāno;

So rājato byasana mālattha kiñci, bhisāni te brāhmaṇa yo ahāsi.

May he be a village headman among companions, rejoicing in dances and songs. May he never suffer any misfortune from the king, O brahmin, he who stole your lotus roots.

86.

86.

‘‘Yaṃ ekarājā pathaviṃ vijetvā, itthīsahassāna ṭhapetu aggaṃ;

Sīmantinīnaṃ pavarā bhavātu, bhisāni te brāhmaṇa yā ahāsi.

Having conquered the earth, may a sole monarch place her as the foremost of a thousand women. May she be the best among women, O brahmin, she who stole your lotus roots.

87.

87.

‘‘Isīnañhi sā sabbasamāgatānaṃ, bhuñjeyya sāduṃ avikampamānā;

Carātu lābhena vikatthamānā, bhisāni te brāhmaṇa yā ahāsi.

Indeed, among all the assembled seers, may she enjoy sweet food without trembling. May she wander boasting of gain, O brahmin, she who took away your lotus roots.

88.

88.

‘‘Āvāsiko hotu mahāvihāre, navakammiko hotu gajaṅgalāyaṃ;

Ālokasandhiṃ divasaṃ karotu, bhisāni te brāhmaṇa yo ahāsi.

May he be a resident in a great monastery; may he be in charge of new works in Gajaṅgala. May he make a window in a day, O brahmin, he who took away your lotus roots.

89.

89.

‘‘So bajjhatū pāsasatehi chabbhi, rammā vanā niyyatu rājadhāniṃ;

Tuttehi so haññatu pācanehi, bhisāni te brāhmaṇa yo ahāsi.

May he be bound with hundreds of fetters in six places; may he be led from the lovely forest to the royal capital. May he be struck with prods and goads, O brahmin, he who took away your lotus roots.

90.

90.

‘‘Alakkamālī tipukaṇṇaviddho, laṭṭhīhato sappamukhaṃ upetu;

Sakacchabandho visikhaṃ carātu, bhisāni te brāhmaṇa yo ahāsī’’ti.

May he wear an alakka-garland, his ears pierced with tin ornaments; beaten with a staff, may he approach a snake’s mouth. May he walk the streets bound with a cincture, O brahmin, he who took away your lotus roots.

Tattha tatiyena vuttagāthāya kasimāti sampannakasikammo. Putte gihī dhanimā sabbakāmeti putte labhatu, gihī hotu, sattavidhena ratanadhanena dhanimā hotu, rūpādibhede sabbakāme labhatu. Vayaṃ apassanti mahallakakāle pabbajjānurūpampi attano vayaṃ apassanto pañcakāmaguṇasamiddhaṃ [Pg.310] gharameva āvasatūti. Idaṃ so ‘‘pañcakāmaguṇagiddho kāmaguṇavippayogena mahāvināsaṃ pāpuṇātī’’ti dassetuṃ kathesi.

Here, in the verse spoken by the third, 'kasimā' means 'one accomplished in farming.' 'A householder with sons, wealthy, enjoying all pleasures' means 'may he obtain sons, may he be a householder, may he be wealthy with the seven kinds of treasure, may he obtain all desires in the categories of form, etc.' 'Not seeing old age' means 'not seeing his own age, even that suitable for renunciation in old age, may he dwell at home, rich in the five strands of sensual pleasure.' He said this to show that 'one greedy for the five strands of sensual pleasure meets with great ruin through separation from sensual pleasures.'

Catutthena vuttagāthāya rājābhirājāti rājūnaṃ antare abhirājāti. Idaṃ so ‘‘issarānaṃ nāma issariye parigalite mahantaṃ dukkhaṃ uppajjatī’’ti rajje dosaṃ dassento kathesi. Pañcamena vuttagāthāya avītarāgoti purohitaṭṭhānataṇhāya sataṇhoti. Idaṃ so ‘‘purohitassa purohitaṭṭhāne parigalite mahantaṃ domanassaṃ uppajjatī’’ti dassetuṃ kathesi. Chaṭṭhena vuttagāthāya tapassinanti tapasīlasampannoti taṃ maññatu. Idaṃ so ‘‘lābhasakkārāpagamena mahantaṃ domanassaṃ uppajjatī’’ti lābhasakkāragarahavasena kathesi.

In the verse spoken by the fourth, 'king of kings' means 'supreme king among kings.' He said this showing the fault in kingship, that 'for rulers, when their rule is lost, great suffering arises.' In the verse spoken by the fifth, 'not free from craving' means 'craving for the position of chaplain.' He said this to show that 'for a chaplain, when his position is lost, great sorrow arises.' In the verse spoken by the sixth, 'ascetic' means 'may one regard him as accomplished in ascetic practice and virtue.' He said this by way of criticizing gain and honor, showing that 'when gain and honor are lost, great sorrow arises.'

Sahāyatāpasena vuttagāthāya catussadanti ākiṇṇamanussatāya manussehi, pahūtadhaññatāya dhaññena, sulabhadārutāya dārūhi, sampannodakatāya udakenāti catūhi ussannaṃ, catussadasamannāgatanti attho. Vāsavenāti vāsavena dinnaṃ viya acalaṃ, vāsavato laddhavarānubhāvena ekaṃ rājānaṃ ārādhetvā tena dinnantipi attho. Avītarāgoti kaddame sūkaro viya kāmapaṅke nimuggova hutvā. Iti sopi kāmānaṃ ādīnavaṃ kathento evamāha.

In the verse spoken by the companion ascetic, 'catussada' means 'abundant in four ways: with people due to being crowded with people, with grain due to abundant grain, with wood due to easily obtainable wood, and with water due to abundant water—this is the meaning of 'endowed with four abundances'.' 'By Vāsava' means 'unshakable like that given by Vāsava,' or it means 'given by a king after having pleased him by the power of a boon obtained from Vāsava.' 'Not free from craving' means 'having become as if submerged in the mire of sensual pleasures, like a pig in mud.' Thus, he too, explaining the dangers of sensual pleasures, said this.

Dāsena vuttagāthāya gāmaṇīti gāmajeṭṭhako. Ayampi kāme garahantoyeva evamāha. Kañcanadeviyā vuttagāthāya yanti yaṃ itthinti attho. Ekarājāti aggarājā. Itthisahassānanti vacanamaṭṭhatāya vuttaṃ, soḷasannaṃ itthisahassānaṃ aggaṭṭhāne ṭhapetūti attho. Sīmantinīnanti sīmantadharānaṃ itthīnanti attho. Iti sā itthibhāve ṭhatvāpi duggandhagūtharāsiṃ viya kāme garahantīyeva evamāha. Dāsiyā vuttagāthāya sabbasamāgatānanti sabbesaṃ sannipatitānaṃ majjhe nisīditvā avikampamānā anosakkamānā sādurasaṃ bhuñjatūti attho. Dāsīnaṃ kira sāmikassa santike nisīditvā bhuñjanaṃ nāma appiyaṃ. Iti sā attano appiyatāya evamāha. Carātūti caratu. Lābhena vikatthamānāti lābhahetu kuhanakammaṃ karontī lābhasakkāraṃ uppādentī caratūti attho. Iminā sā dāsibhāve ṭhitāpi kilesakāmavatthukāme garahati.

In the verse spoken by the slave, 'village headman' means 'village elder.' He too, condemning sensual pleasures, spoke thus. In the verse spoken by Kañcanadevī, 'yaṃ' means 'which woman.' 'The sole king' means 'the supreme king.' 'A thousand women' is said for emphasis; it means 'may he place her in the highest position of sixteen thousand women.' 'Among women' means 'among women who wear a parting in their hair.' Thus, even while remaining in womanhood, she condemns sensual pleasures like a heap of foul-smelling excrement and speaks thus. In the verse spoken by the female slave, 'all assembled' means 'sitting unshaken and without shrinking back in the midst of all who have gathered, may she enjoy delicious food.' Indeed, for female slaves, eating while sitting near their master is unpleasant. Thus, she speaks of her own displeasure. 'Let her roam' means 'let her wander.' 'Boasting of gain' means 'wandering about practicing deceit for the sake of gain, generating gain and honor.' Through this, even while remaining in the state of slavery, she condemns sensual pleasures and the objects of sensual pleasure rooted in defilements.

Devatāya [Pg.311] vuttagāthāya āvāsikoti āvāsajagganako. Gajaṅgalāyanti evaṃnāmake nagare. Tattha kira dabbasambhārā sulabhā. Ālokasandhiṃ divasanti ekadivaseneva vātapānaṃ karotu. So kira devaputto kassapabuddhakāle gajaṅgalanagaraṃ nissāya yojanike jiṇṇamahāvihāre āvāsikasaṅghatthero hutvā jiṇṇavihāre navakammaṃ karontoyeva mahādukkhaṃ anubhavi. Tasmā tadeva dukkhaṃ ārabbha evamāha. Hatthinā vuttagāthāya pāsasatehīti bahūhi pāsehi. Chabbhīti catūsu pādesu gīvāya kaṭibhāge cāti chasu ṭhānesu. Tuttehīti dvikaṇḍakāhi dīghalaṭṭhīhi. Pācanehīti dasapācanehi aṅkusehi vā. So kira attano anubhūtadukkhaññeva ārabbha evamāha.

In the verse spoken by the deity, 'resident' means 'one who maintains the monastery.' 'In Gajaṅgala' means 'in a city of that name.' It is said that building materials were easily available there. 'A window in a day' means 'may he make a window in a single day.' It is said that this deity, during the time of Kassapa Buddha, having lived near Gajaṅgala city, was a resident elder monk in a dilapidated great monastery extending a league. While undertaking renovations to the old monastery, he experienced great suffering. Therefore, concerning that very suffering, he spoke thus. In the verse spoken by the elephant, 'pāsasatehi' means 'with many fetters.' 'Chabbhi' means 'on the four feet, the neck, and the waist—in six places.' 'Tuttehi' means 'with two-pronged long sticks.' 'Pācanehi' means 'with ten goads or hooks.' It is said that he spoke thus, concerning the suffering he himself had experienced.

Vānarena vuttagāthāya alakkamālīti ahituṇḍikena kaṇṭhe parikkhipitvā ṭhapitāya alakkamālāya samannāgato. Tipukaṇṇaviddhoti tipupiḷandhanena piḷandhakaṇṇo. Laṭṭhīhatoti sappakīḷaṃ sikkhāpayamāno laṭṭhiyā hato hutvā. Esopi ahituṇḍikassa hatthe attano anubhūtadukkhameva sandhāya evamāha.

In the verse spoken by the monkey, 'Alakkamālī' means 'adorned with an alakka garland placed around the neck by a snake-charmer.' 'Tipukaṇṇaviddho' means 'having ears adorned with tin ornaments.' 'Laṭṭhīhato' means 'being struck with a staff while being taught the snake-charmers' play.' He too, referring to his own experienced suffering in the hands of the snake-charmer, spoke thus.

Evaṃ tehi terasahi janehi sapathe kate mahāsatto cintesi ‘‘kadāci ime ‘ayaṃ anaṭṭhameva naṭṭhanti kathetī’ti mayi āsaṅkaṃ kareyyuṃ, ahampi sapathaṃ karomī’’ti. Atha naṃ karonto cuddasamaṃ gāthamāha –

When those thirteen people had made their curses, the Great Being thought, 'Perhaps these might suspect me, thinking, "This one speaks of what is not lost as lost." I too shall make a curse.' Then, making it, he spoke the fourteenth verse:

91.

91.

‘‘Yo ve anaṭṭhaṃva naṭṭhanti cāha, kāmeva so labhataṃ bhuñjatañca;

Agāramajjhe maraṇaṃ upetu, yo vā bhonto saṅkati kañcidevā’’ti.

Whoever indeed declares as lost what is not lost, may he obtain and enjoy sensual pleasures. May he meet death in the midst of his house, or whoever, sirs, suspects anyone.

Tattha bhontoti ālapanaṃ. Idaṃ vuttaṃ hoti – bhavanto yo anaṭṭhe koṭṭhāse ‘‘naṭṭhaṃ me’’ti vadati, yo vā tumhesu kañci āsaṅkati, so pañca kāmaguṇe labhatu ceva bhuñjatu ca, ramaṇīyameva pabbajjaṃ alabhitvā agāramajjheyeva maratūti.

There, 'bhonto' is a form of address. This is what is said: "Honorable ones, whoever says, 'It is lost for me,' concerning a portion that is not lost, or whoever suspects any one of you, may that person obtain and enjoy the five strands of sensual pleasure, and without attaining the lovely going forth, may that person die right in the midst of household life."

Evaṃ [Pg.312] isīhi sapathe kate sakko bhāyitvā ‘‘ahaṃ ime vīmaṃsanto bhisāni antaradhāpesiṃ. Ime ca chaḍḍitakheḷapiṇḍaṃ viya kāme garahantā sapathaṃ karonti, kāme garahakāraṇaṃ te pucchissāmī’’ti cintetvā dissamānarūpo bodhisattaṃ vanditvā pucchanto anantaraṃ gāthamāha –

Thus, when the sages had made their oath, Sakka, fearing, thought, "While I was testing them, I made the lotus-stalks disappear. Now, like one who spits out a lump of phlegm, they revile sense pleasures and make their oath. I will ask them the reason for their reviling sense pleasures." Having thought this, appearing in visible form, he paid homage to the Bodhisatta and, questioning him, immediately spoke this verse:

92.

92.

‘‘Yadesamānā vicaranti loke, iṭṭhañca kantañca bahūnametaṃ;

Piyaṃ manuññaṃ cidha jīvaloke, kasmā isayo nappasaṃsanti kāme’’ti.

That which beings wander in the world seeking, this is desirable and pleasing to many. It is dear and delightful here in the living world. Why then do the sages not praise sense pleasures?

Tattha yadesamānāti yaṃ vatthukāmaṃ kilesakāmañca kasigorakkhādīhi samavisamakammehi pariyesamānā sattā loke vicaranti, etaṃ bahūnaṃ devamanussānaṃ iṭṭhañca kantañca piyañca manuññañca, kasmā isayo nappasaṃsanti kāmeti attho. ‘‘Kāme’’ti iminā taṃ vatthuṃ sarūpato dasseti.

Here, 'yadesamānā' refers to beings who wander the world seeking sensual objects and sensual defilements by various actions, both proper and improper, such as farming and cattle-rearing. This is what is liked, desired, agreeable, and pleasing to many gods and humans. 'Why then do the sages not praise sense pleasures?' This is the meaning. By 'kāme,' this passage indicates that very object in its own form.

Athassa pañhaṃ vissajjento mahāsatto dve gāthā abhāsi –

Then the Great Being, answering his question, spoke these two verses:

93.

93.

‘‘Kāmesu ve haññare bajjhare ca, kāmesu dukkhañca bhayañca jātaṃ;

Kāmesu bhūtādhipatī pamattā, pāpāni kammāni karonti mohā.

Indeed, in sense pleasures they are struck down and fettered; in sense pleasures suffering and fear arise. In sense pleasures, lords of beings become heedless; they do evil deeds out of delusion.

94.

94.

‘‘Te pāpadhammā pasavetva pāpaṃ, kāyassa bhedā nirayaṃ vajanti;

Ādīnavaṃ kāmaguṇesu disvā, tasmā isayo nappasaṃsanti kāme’’ti.

Those of evil conduct, having produced evil, at the dissolution of the body, go to hell. Seeing the danger in the strands of sensual pleasure, therefore sages do not praise sense pleasures.

Tattha kāmesūti kāmahetu, kāme nissāya kāyaduccaritādīni karontīti attho. Haññareti daṇḍādīhi haññanti. Bajjhareti rajjubandhanādīhi bajjhanti. Dukkhanti kāyikacetasikaṃ asātaṃ dukkhaṃ. Bhayanti attānuvādādikaṃ sabbampi bhayaṃ. Bhūtādhipatīti sakkaṃ ālapati. Ādīnavanti evarūpaṃ dosaṃ. So panesa ādīnavo dukkhakkhandhādīhi suttehi (ma. ni. 1.163-180) dīpetabbo.

Here, 'in sense pleasures' means on account of sense desires; relying on sense pleasures, they commit bodily misconduct and so forth—this is the meaning. 'They are struck' means they are struck with sticks and the like. 'They are bound' means they are tied with ropes and such. 'Suffering' means bodily and mental unpleasantness is suffering. 'Fear' means all fear, such as self-reproach and so on. 'Lord of beings' is an address to Sakka. 'Danger' means faults of this kind. And this danger should be explained by means of the discourses on the aggregates of suffering and so on (Majjhima Nikāya 1.163-180).

Sakko [Pg.313] mahāsattassa kathaṃ sutvā saṃviggamānaso anantaraṃ gāthamāha –

Having heard the words of the Great Being, Sakka, with a deeply stirred mind, immediately spoke this verse:

95.

95.

‘‘Vīmaṃsamāno isino bhisāni, tīre gahetvāna thale nidhesiṃ;

Suddhā apāpā isayo vasanti, etāni te brahmacārī bhisānī’’ti.

"Examining the sages' lotus stalks, taking them from the bank, I placed them on dry land. Pure and without evil are the sages who dwell here; these are your lotus stalks, O Brahmacārin."

Tattha vimaṃsamānoti bhante, ahaṃ ‘‘ime isayo kāmādhimuttā vā, no vā’’ti vīmaṃsanto. Isinoti tava mahesino santakāni bhisāni. Tīre gahetvānāti tīre nikkhittāni gahetvā thale ekamante nidhesiṃ. Suddhāti idāni mayā tumhākaṃ sapathakiriyāya ñātaṃ ‘‘ime isayo suddhā apāpā hutvā vasantī’’ti.

Here, 'examining' means, "Venerable sir, I was examining whether these sages were inclined to sense pleasures or not." By 'of the sages' is meant your great seers' possessions, the lotus stalks. By 'having taken them from the bank' is meant, having taken those discarded on the bank, I placed them aside on dry ground. By 'pure' is meant, now, through your oath, it is known to me that "these sages are pure, living without evil."

Taṃ sutvā bodhisatto gāthamāha –

Hearing this, the Bodhisatta uttered a verse:

96.

96.

‘‘Na te naṭā no pana kīḷaneyyā, na bandhavā no pana te sahāyā;

Kismiṃ vupatthambha sahassanetta, isīhi tvaṃ kīḷasi devarājā’’ti.

"They are not your actors, nor indeed your playthings; not your relatives, nor indeed your friends. Relying on what, O Thousand-eyed one, do you play with the sages, O King of Gods?"

Tattha na te naṭā noti devarāja, mayaṃ tava naṭā vā kīḷitabbayuttakā vā keci na homa, nāpi tava ñātakā, na sahāyā, atha tvaṃ kiṃ vā upatthambhaṃ katvā kiṃ nissāya isīhi saddhiṃ kīḷasīti attho.

Here, 'not your actors' means, "O King of Devas, we are neither your actors nor suitable to be played with in any way. Nor are we your relatives, nor your friends. So, relying on what support and depending on what, do you play with the sages?" This is the meaning.

Atha naṃ sakko khamāpento vīsatimaṃ gāthamāha –

Then Sakka, asking for forgiveness, spoke the twentieth verse:

97.

97.

‘‘Ācariyo mesi pitā ca mayhaṃ, esā patiṭṭhā khalitassa brahme;

Ekāparādhaṃ khama bhūripañña, na paṇḍitā kodhabalā bhavantī’’ti.

"You are my teacher and also my father; this is a support for one who has slipped, O Brahma. Forgive this one offense, O you of great wisdom, for the wise are not strong through anger."

Tattha esā patiṭṭhāti esā tava pādacchāyā ajja mama khalitassa aparaddhassa patiṭṭhā hotu. Kodhabalāti paṇḍitā nāma khantibalā bhavanti, na kodhabalāti.

Here, 'this is a support' means, "May this shadow of your feet today be a support for me, who has slipped and transgressed." By 'strong through anger' is meant that the wise are strong through patience, not strong through anger.

Atha [Pg.314] mahāsatto sakkassa devarañño khamitvā sayaṃ isigaṇaṃ khamāpento itaraṃ gāthamāha –

Then the Great Being, having forgiven Sakka, the king of the gods, and having himself caused the group of ascetics to forgive, spoke another verse:

98.

98.

‘‘Suvāsitaṃ isinaṃ ekarattaṃ, yaṃ vāsavaṃ bhūtapatiddasāma;

Sabbeva bhonto sumanā bhavantu, yaṃ brāhmaṇo paccupādī bhisānī’’ti.

"Well-dwelt is the sages' single night, in that we have seen Vāsava, the lord of beings. May all you venerable ones be joyful, for the brahmin has received the lotus stalks."

Tattha suvāsitaṃ isinaṃ ekarattanti āyasmantānaṃ isīnaṃ ekarattampi imasmiṃ araññe vasitaṃ suvasitameva. Kiṃkāraṇā? Yaṃ vāsavaṃ bhūtapatiṃ addasāma, sace hi mayaṃ nagare avasimha, imaṃ na addasāma. Bhontoti bhavanto sabbepi sumanā bhavantu, tussantu, sakkassa devarañño khamantu. Kiṃkāraṇā? Yaṃ brāhmaṇo paccupādī bhisāni, yasmā tumhākaṃ ācariyo bhisāni paṭilabhīti.

Here, 'well-dwelt is the sages' single night' means, even a single night's dwelling of the venerable sages in this forest is indeed a well-dwelt one. For what reason? Because we have seen Vāsava, the lord of beings. For had we dwelt in the city, we would not have seen him. By 'venerable ones' is meant, may all of you be of glad mind, may you be pleased, may you forgive Sakka, the king of gods. For what reason? Because the brahmin has received the lotus stalks, that is, since your teacher has received the lotus stalks.

Sakko isigaṇaṃ vanditvā devalokameva gato. Isigaṇopi jhānābhiññāyo nibbattetvā brahmalokūpago ahosi.

Sakka, having paid homage to the group of seers, went to the deva world. The group of seers, too, having developed meditative absorptions and higher knowledges, was reborn in the Brahma world.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ bhikkhu porāṇakapaṇḍitā sapathaṃ katvā kilese pajahiṃsū’’ti vatvā saccāni pakāsesi, saccapariyosāne ukkaṇṭhitabhikkhu sotāpattiphale patiṭṭhahi. Jātakaṃ samodhānento puna satthā tisso gāthā abhāsi –

The Teacher, having delivered this discourse, said, "Thus, monks, the wise of old, having taken an oath, abandoned their defilements." Having spoken thus, he revealed the Truths. At the conclusion of the teaching on the Truths, the discontented monk was established in the fruit of stream-entry. Concluding the Birth Story, the Teacher then recited three verses:

99.

99.

‘‘Ahañca sāriputto ca, moggallāno ca kassapo;

Anuruddho puṇṇo ānando, tadāsuṃ satta bhātaro.

"I and Sāriputta, Moggallāna and Kassapa, Anuruddha, Puṇṇa, and Ānanda—we were the seven brothers then."

100.

100.

‘‘Bhaginī uppalavaṇṇā ca, dāsī khujjuttarā tadā;

Citto gahapati dāso, yakkho sātāgiro tadā.

"The sister was Uppalavaṇṇā, and the maidservant was Khujjuttarā then; Citta the householder was the servant, and the yakkha was Sātāgira then."

101.

101.

‘‘Pālileyyo tadā nāgo, madhudo seṭṭhavānaro;

Kāḷudāyī tadā sakko, evaṃ dhāretha jātaka’’nti.

"Pālileyya was the elephant then, and Madhudo the chief monkey; Kāḷudāyī was Sakka then—thus remember the Jātaka."

Bhisajātakavaṇṇanā pañcamā.

The Commentary on the Bhisa Jātaka is the fifth.

[489] 6. Surucijātakavaṇṇanā

[489] 6. The Commentary on the Suruci Jātaka.

Mahesī [Pg.315] surucino bhariyāti idaṃ satthā sāvatthiṃ upanissāya migāramātupāsāde viharanto visākhāya mahāupāsikāya laddhe aṭṭha vare ārabbha kathesi. Sā hi ekadivasaṃ jetavane dhammakathaṃ sutvā bhagavantaṃ saddhiṃ bhikkhusaṅghena svātanāya nimantetvā pakkāmi. Tassā pana rattiyā accayena cātuddīpiko mahāmegho pāvassi. Bhagavā bhikkhū āmantetvā ‘‘yathā, bhikkhave, jetavane vassati, evaṃ catūsu dīpesu vassati, ovassāpetha, bhikkhave, kāyaṃ, ayaṃ pacchimako cātuddīpiko mahāmegho’’ti vatvā ovassāpitakāyehi bhikkhūhi saddhiṃ iddhibalena jetavane antarahito visākhāya koṭṭhake pāturahosi. Upāsikā ‘‘acchariyaṃ vata bho, abbhutaṃ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma jāṇukamattesupi oghesu vattamānesu kaṭimattesupi oghesu vattamānesu na hi nāma ekabhikkhussapi pādā vā cīvarāni vā allāni bhavissantī’’ti haṭṭhā udaggā buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā katabhattakiccaṃ bhagavantaṃ etadavoca ‘‘aṭṭhāhaṃ, bhante, bhagavantaṃ varāni yācāmī’’ti. ‘‘Atikkantavarā kho, visākhe, tathāgatā’’ti. ‘‘Yāni ca, bhante, kappiyāni yāni ca anavajjānī’’ti. ‘‘Vadehi visākhe’’ti. ‘‘Icchāmahaṃ, bhante, bhikkhusaṅghassa yāvajīvaṃ vassikasāṭikaṃ dātuṃ, āgantukabhattaṃ dātuṃ, gamikabhattaṃ dātuṃ, gilānabhattaṃ dātuṃ, gilānupaṭṭhākabhattaṃ dātuṃ, gilānabhesajjaṃ dātuṃ, dhuvayāguṃ dātuṃ, bhikkhunisaṅghassa yāvajīvaṃ udakasāṭikaṃ dātu’’nti.

This discourse, which begins "The queen, Suruci's wife," was told by the Teacher while dwelling in Migāramātupāsāda near Sāvatthī, in reference to the eight boons obtained by the great lay follower Visākhā. For one day, after hearing the Dhamma discourse at Jetavana, she invited the Blessed One along with the Sangha of monks for the next day’s meal and departed. When that night had passed, a great rainstorm covering the four continents poured down. The Blessed One addressed the monks: "Monks, just as it rains in Jetavana, so it rains on the four continents. Monks, let the rain soak your bodies; this is the last great rainstorm covering the four continents." Having spoken thus, he vanished from Jetavana by psychic power with the monks whose bodies had been soaked by the rain and appeared in Visākhā’s gatehouse. The lay follower, delighted and elated, thought: "How wonderful, how marvelous is the Tathāgata’s great power and majesty! For though the floods are knee-deep and waist-deep, not even a single monk’s feet or robes will get wet!" She joyfully served the Sangha of monks headed by the Buddha, and after completing the meal service, she said to the Blessed One: "Venerable sir, I wish to ask the Blessed One for eight boons." "Visākhā, the Tathāgatas have gone beyond granting boons." "Venerable sir, they are boons that are permissible and blameless." "Speak, Visākhā." "I wish, venerable sir, to give rain-cloths to the Sangha of monks for life, to give meals to incoming monks, to give meals to traveling monks, to give meals to sick monks, to give meals to those who attend the sick, to give medicine for the sick, to give a constant supply of rice-gruel, and to give bathing cloths to the Sangha of nuns for life."

Satthā ‘‘kaṃ pana tvaṃ, visākhe, atthavasaṃ sampassamānā tathāgataṃ aṭṭha varāni yācasī’’ti pucchitvā tāya varānisaṃse kathite ‘‘sādhu sādhu, visākhe, sādhu kho tvaṃ, visākhe, imaṃ ānisaṃsaṃ sampassamānā tathāgataṃ aṭṭha varāni yācasī’’ti vatvā ‘‘anujānāmi te, visākhe, aṭṭha varānī’’ti aṭṭha vare datvā anumodanaṃ katvā pakkāmi. Athekadivasaṃ satthari pubbārāme viharante bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, visākhā mahāupāsikā mātugāmattabhāve ṭhatvāpi dasabalassa santike aṭṭha vare labhi, aho mahāguṇā’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya [Pg.316] nāmā’’ti vutte ‘‘na, bhikkhave, visākhā idāneva mama santikā vare labhati, pubbepesā labhiyevā’’ti vatvā atītaṃ āhari.

The Teacher asked, "But Visākhā, seeing what advantage do you ask the Tathāgata for these eight boons?" After she explained the benefits of the boons, he said, "Good, good, Visākhā! It is good indeed that you, seeing this benefit, ask the Tathāgata for these eight boons." Then, saying, "I grant you the eight boons, Visākhā," he granted the eight boons, expressed his approval, and departed. Then one day, while the Teacher was dwelling in the Pubbārāma, the monks started a discussion in the Dhamma hall: "Friends, the great lay follower Visākhā, though a woman, obtained eight boons from the One of Ten Powers. How great are her virtues!" When the Teacher arrived and asked, "Monks, for what discussion are you assembled here now?" and they told him which one, he said, "Monks, it is not only now that Visākhā obtains boons from me—she obtained them in the past as well." Then he related the story of the past.

Atīte mithilāyaṃ suruci nāma rājā rajjaṃ kārento puttaṃ paṭilabhitvā tassa ‘‘surucikumāro’’tveva nāmaṃ akāsi. So vayappatto ‘‘takkasilāyaṃ sippaṃ uggaṇhissāmī’’ti gantvā nagaradvāre sālāyaṃ nisīdi. Bārāṇasiraññopi putto brahmadattakumāro nāma tatheva gantvā surucikumārassa nisinnaphalakeyeva nisīdi. Te aññamaññaṃ pucchitvā vissāsikā hutvā ekatova ācariyassa santikaṃ gantvā ācariyabhāgaṃ datvā sippaṃ paṭṭhapetvā na cirasseva niṭṭhitasippā ācariyaṃ āpucchitvā thokaṃ maggaṃ ekatova gantvā dvedhāpathe ṭhitā aññamaññaṃ āliṅgitvā mittadhammānurakkhaṇatthaṃ katikaṃ kariṃsu ‘‘sace mama putto jāyati, tava dhītā, tava putto, mama dhītā, tesaṃ āvāhavivāhaṃ karissāmā’’ti. Tesu rajjaṃ kārentesu surucimahārājassa putto jāyi, ‘‘surucikumāro’’tvevassa nāmaṃ kariṃsu. Brahmadattassa dhītā jāyi, ‘‘sumedhā’’tissā nāmaṃ kariṃsu.

In the past, in Mithilā, a king named Suruci was ruling. Having obtained a son, he named him "Prince Suruci." When he came of age, he thought, "I will learn a craft in Takkasilā," and went there. Sitting in a hall at the city gate, the son of the king of Bārāṇasī, named Prince Brahmadatta, also arrived and sat on the very seat where Prince Suruci was sitting. They questioned each other, became intimate friends, and together went to the teacher's presence. After paying the teacher's fee, they began learning the craft. Not long after, they mastered the craft, took leave of the teacher, and traveled a short distance together. At a crossroads, they stood and embraced each other and made a pact to maintain their friendship: "If a son is born to me, and a daughter to you, or a son to you and a daughter to me, we will arrange their marriage." While they were ruling, a son was born to King Suruci, and they named him "Prince Suruci." A daughter was born to Brahmadatta, and they named her "Sumedhā."

Surucikumāro vayappatto takkasilāyaṃ gantvā sippaṃ uggaṇhitvā āgacchi. Atha naṃ pitā rajje abhisiñcitukāmo hutvā ‘‘sahāyassa kira me bārāṇasirañño dhītā atthi, tamevassa aggamahesiṃ karissāmī’’ti tassā atthāya bahuṃ paṇṇākāraṃ datvā amacce pesesi. Tesaṃ anāgatakāleyeva bārāṇasirājā deviṃ pucchi ‘‘bhadde, mātugāmassa nāma kiṃ atirekadukkha’’nti? ‘‘Sapattirosadukkhaṃ devā’’ti. ‘‘Tena hi, bhadde, amhākaṃ ekaṃ dhītaraṃ sumedhādeviṃ tamhā dukkhā mocetvā yo etaṃ ekikameva gaṇhissati, tassa dassāmā’’ti āha. So tehi amaccehi āgantvā tassā nāme gahite ‘‘tātā, kāmaṃ mayā pubbe mayhaṃ sahāyassa paṭiññā katā, imaṃ pana mayaṃ itthighaṭāya antare na khipitukāmā, yo etaṃ ekikameva gaṇhāti, tassa dātukāmamhā’’ti āha. Te rañño santikaṃ pahiṇiṃsu. Rājā pana ‘‘amhākaṃ rajjaṃ mahantaṃ, sattayojanikaṃ mithilanagaraṃ, tīṇi yojanasatāni raṭṭhaparicchedo, heṭṭhimantena soḷasa itthisahassāni laddhuṃ vaṭṭatī’’ti vatvā na rocesi.

Prince Suruci, having come of age, went to Takkasilā to learn a craft and then returned. Then his father, wishing to anoint him as king, thought, "I have heard that my friend, the king of Bārāṇasī, has a daughter. I will make her his chief queen." So he sent ministers with many gifts for her sake. Before they arrived, the king of Bārāṇasī asked his queen, "Dear, what is the greatest suffering for a woman?" "The suffering of jealousy towards co-wives, my lord," she replied. "Then, dear, we have one daughter, Princess Sumedhā. Whoever rescues her from that suffering and takes her alone, to him we shall give her," he declared. When those ministers arrived and made their proposal, he said: "Sirs, it is true that I previously made a promise to my friend, but we do not wish to cast her amidst a multitude of women. We wish to give her to whoever will take her alone." The ministers sent this message to their king. But the king replied, "Our kingdom is vast—the city of Mithilā spans seven leagues, the realm extends three hundred leagues, and at the very least, one is entitled to obtain sixteen thousand women." Thus, he did not approve.

Surucikumāro [Pg.317] pana sumedhāya rūpasampadaṃ sutvā savanasaṃsaggena bajjhitvā ‘‘ahaṃ taṃ ekikameva gaṇhissāmi, na mayhaṃ itthighaṭāya attho, tameva ānentū’’ti mātāpitūnaṃ pesesi. Te tassa manaṃ abhinditvā bahuṃ dhanaṃ pesetvā mahantena parivārena taṃ ānetvā kumārassa aggamahesiṃ katvā ekatova abhisiñciṃsu. So surucimahārājā nāma hutvā dhammena rajjaṃ kārento tāya saddhiṃ piyasaṃvāsaṃ vasi. Sā pana dasa vassasahassāni tassa gehe vasantī neva puttaṃ, na dhītaraṃ labhi. Atha nāgarā sannipatitvā rājaṅgaṇe upakkositvā ‘‘kimeta’’nti vutte ‘‘rañño doso natthi, vaṃsānupālako pana vo putto na vijjati, tumhākaṃ ekāva devī, rājakule ca nāma heṭṭhimantena soḷasahi itthisahassehi bhavitabbaṃ, itthighaṭaṃ gaṇha, deva, addhā tāsu puññavatī puttaṃ labhissatī’’ti vatvā ‘‘tātā, kiṃ kathetha, ‘ahaṃ aññaṃ na gaṇhissāmī’ti paṭiññaṃ datvā mayā esā ānītā, na sakkā musāvādaṃ kātuṃ, na mayhaṃ itthighaṭāya attho’’ti raññā paṭikkhittā pakkamiṃsu.

Prince Suruci, however, upon hearing of Sumedhā’s beauty, became captivated by the mere report and sent word to his parents: "I will take her alone. I have no need for a multitude of women. Bring her to me." Unable to refuse his wish, they sent much wealth and, bringing her with a great retinue, made her the prince’s chief queen. Then they anointed him as king together with her. He became known as King Suruci and ruled righteously, living in pleasant association with her. Yet after dwelling in his household for ten thousand years, she bore neither son nor daughter. Then the townsfolk gathered in the royal courtyard and protested. When asked why, they said, "There is no fault in the king, but your lineage lacks an heir. You have only one queen, yet at the very least, a royal household should have sixteen thousand women. Take more wives, O king! Surely among them, a meritorious one will bear a son." But the king refused, saying, "Good sirs, why speak thus? I brought her here after vowing, 'I will take no other.' I cannot speak falsely. I have no need for a multitude of women." Rejected by the king, they departed.

Sumedhā taṃ kathaṃ sutvā ‘‘rājā tāva saccavāditāya aññā itthiyo na ānesi, ahameva panassa ānessāmī’’ti rañño mātusamabhariyaṭṭhāne ṭhatvā attano ruciyāva khattiyakaññānaṃ sahassaṃ, amaccakaññānaṃ sahassaṃ, gahapatikaññānaṃ sahassaṃ, sabbasamayanāṭakitthīnaṃ sahassanti cattāri itthisahassāni ānesi. Tāpi dasa vassasahassāni rājakule vasitvā neva puttaṃ, na dhītaraṃ labhiṃsu. Etenevupāyena aparānipi tikkhattuṃ cattāri cattāri sahassāni ānesi. Tāpi neva puttaṃ, na dhītaraṃ labhiṃsu. Ettāvatā soḷasa itthisahassāni ahesuṃ. Cattālīsa vassasahassāni atikkamiṃsu, tāni tāya ekikāya vutthehi dasahi sahassehi saddhiṃ paññāsa vassasahassāni honti. Atha nāgarā sannipatitvā puna upakkositvā ‘‘kimeta’’nti vutte ‘‘deva, tumhākaṃ itthiyo puttaṃ patthetuṃ āṇāpethā’’ti vadiṃsu. Rājā ‘‘sādhū’’ti sampaṭicchitvā ‘‘tumhe puttaṃ patthethā’’ti āha. Tā tato paṭṭhāya puttaṃ patthayamānā nānādevatā namassanti, nānāvatāni caranti, putto nuppajjateva. Atha rājā sumedhaṃ āha ‘‘bhadde, tvampi puttaṃ patthehī’’ti. Sā ‘‘sādhū’’ti pannarasauposathadivase aṭṭhaṅgasamannāgataṃ uposathaṃ samādāya sirigabbhe sīlāni āvajjamānā kappiyamañcake nisīdi[Pg.318]. Sesā ajavatagovatā hutvā puttaṃ alabhitvā uyyānaṃ agamaṃsu.

Hearing this, Sumedhā thought, "The king, on account of his truthfulness, did not bring other women. I myself, however, will bring them for him." Standing in the position of a wife who is like a mother to the king, she brought, according to her own liking, a thousand noble maidens, a thousand ministers' daughters, a thousand householders' daughters, and a thousand female entertainers skilled in all arts—four thousand women in total. They too lived in the royal household for ten thousand years but obtained neither son nor daughter. By this same method, she brought another four thousand women on three more occasions. Thus, there came to be sixteen thousand women. Forty thousand years passed, which, together with the ten thousand years she had already dwelt there, made fifty thousand years in total. Then the townspeople gathered and protested again. When asked what it was about, they said, "Your Majesty, command your women to pray for a son." The king agreed, saying, "Very well," and told them, "You are all to pray for a son." From then on, praying for a son, the women worshipped various deities and observed various vows, but no son was born. Then the king said to Sumedhā, "Dear one, you too must pray for a son." She agreed, and on the observance day of the full moon, undertook the eight-precept observance. She sat on a suitable couch in the royal bedchamber, reflecting on her virtue. The other women, having behaved like goats and sheep and still not obtaining a son, went to the garden.

Sumedhāya sīlatejena sakkassa bhavanaṃ kampi. Tadā sakko āvajjento ‘‘sumedhā puttaṃ pattheti, puttamassā dassāmi, na kho pana sakkā yaṃ vā taṃ vā dātuṃ, anucchavikamassā puttaṃ upadhāressāmī’’ti upadhārento naḷakāradevaputtaṃ passi. So hi puññasampanno satto purimattabhāve bārāṇasiyaṃ vasanto vappakāle khettaṃ gacchanto ekaṃ paccekabuddhaṃ disvā dāsakammakare ‘‘vapathā’’ti pahiṇi. Sayaṃ nivattitvā paccekabuddhaṃ gehaṃ netvā bhojetvā puna gaṅgātīraṃ ānetvā puttena saddhiṃ ekato hutvā udumbarabhittipādaṃ naḷabhittikaṃ paṇṇasālaṃ katvā dvāraṃ yojetvā caṅkamaṃ katvā paccekabuddhaṃ tattheva temāsaṃ vasāpetvā vutthavassaṃ dve pitāputtā ticīvarena acchādetvā uyyojesuṃ. Eteneva niyāmena sattaṭṭha paccekabuddhe tāya paṇṇasālāya vasāpetvā ticīvarāni adaṃsu. ‘‘Dve pitāputtā naḷakārā hutvā gaṅgātīre veḷuṃ upadhārentā paccekabuddhaṃ disvā evamakaṃsū’’tipi vadantiyeva.

By Sumedhā's power of virtue, Sakka's abode trembled. Then Sakka, reflecting, thought: "Sumedhā longs for a son; I will give her a son. But it is not possible to give just any son; I will provide her with a suitable son." While considering, he saw the deity Naḷakāra. For he was a being rich in merit. In a previous existence, while living in Bārāṇasī during the sowing season, he went to the field and, seeing a Paccekabuddha, sent his slaves and workers, saying, "Sow!" Then he himself turned back, led the Paccekabuddha to his home, fed him, and afterward brought him back to the Ganges' bank. Together with his son, he built a leaf-hut with a base of fig-wood walls and reed walls, and a door. He made a walking path and had the Paccekabuddha dwell there for three months. When the rains retreat ended, the father and son clothed him with the three robes and sent him off. In this same manner, they provided lodging in that leaf-hut for seven or eight Paccekabuddhas and gave them the three robes. Some also say: "The two, father and son, being reed-workers, were tending to bamboo on the Ganges' bank when they saw a Paccekabuddha and did thus."

Te kālaṃ katvā tāvatiṃsabhavane nibbattitvā chasu kāmāvacarasaggesu anulomapaṭilomena mahantaṃ devissariyaṃ anubhavantā vicaranti. Te tato cavitvā uparidevaloke nibbattitukāmā honti. Sakko tathā gatabhāvaṃ ñatvā tesu ekassa vimānadvāraṃ gantvā taṃ āgantvā vanditvā ṭhitaṃ āha – ‘‘mārisa, tayā manussalokaṃ gantuṃ vaṭṭatī’’ti. ‘‘Mahārāja, manussaloko nāma jeguccho paṭikūlo, tattha ṭhitā dānādīni puññāni katvā devalokaṃ patthenti, tattha gantvā kiṃ karissāmī’’ti. ‘‘Mārisa, devaloke paribhuñjitabbasampattiṃ manussaloke paribhuñjissasi, pañcavīsatiyojanubbedhe navayojanaāyāme aṭṭhayojanavitthāre ratanapāsāde vasissasi, adhivāsehī’’ti. So adhivāsesi. Sakko tassa paṭiññaṃ gahetvā isivesena rājuyyānaṃ gantvā tāsaṃ itthīnaṃ upari ākāse caṅkamanto attānaṃ dassetvā ‘‘kassāhaṃ puttavaraṃ dammi, kā puttavaraṃ gaṇhissatī’’ti āha. ‘‘Bhante, mayhaṃ dehi, mayhaṃ dehī’’ti soḷasa itthisahassāni hatthe ukkhipiṃsu. Tato sakko [Pg.319] āha – ‘‘ahaṃ sīlavatīnaṃ puttaṃ dammi, tumhākaṃ kiṃ sīlaṃ, ko ācāro’’ti. Tā ukkhittahatthe samañchitvā ‘‘sace sīlavatiyā dātukāmo, sumedhāya santikaṃ gacchāhī’’ti vadiṃsu. So ākāseneva gantvā tassā vāsāgāre sīhapañjare aṭṭhāsi.

Having passed away, they were reborn in the Tāvatiṃsa heaven and, enjoying great divine sovereignty throughout the six sensual heavens in forward and reverse order, they wandered. Then, wishing to be reborn in higher heavenly realms after passing away from there, Sakka, knowing their state, went to the door of one of their mansions and, having approached and paid respects to him standing there, said: “Dear sir, it is fitting for you to go to the human world.” “Great king, the human world is indeed disgusting and repulsive. Those who dwell there perform meritorious deeds like giving and aspire to the heavenly realms. What shall I do by going there?” “Dear sir, you will enjoy in the human world the prosperity that is to be enjoyed in the heavenly realms. You will dwell in a jeweled palace twenty-five yojanas in height, nine yojanas in length, and eight yojanas in width. Please consent.” He consented. Sakka, having obtained his promise, went to the royal park in the guise of an ascetic and, walking in the sky above those women, showed himself and said, “To whom shall I give a noble son? Who will accept a noble son?” “Lord, give to me, give to me!” Sixteen thousand women raised their hands. Then Sakka said, “I give a son to the virtuous. What is your virtue? What is your conduct?” They lowered their raised hands and said, “If you wish to give to a virtuous woman, go to Sumedhā.” He went through the sky and stood in the lion-window of her dwelling.

Athassā tā itthiyo ārocesuṃ ‘‘etha, devi, sakko devarājā ‘tumhākaṃ puttavaraṃ dassāmī’ti ākāsenāgantvā sīhapañjare ṭhito’’ti. Sā garuparihārenāgantvā sīhapañjaraṃ ugghāṭetvā ‘‘saccaṃ kira, bhante, tumhe sīlavatiyā puttavaraṃ dethā’’ti āha. ‘‘Āma devī’’ti. ‘‘Tena hi mayhaṃ dethā’’ti. ‘‘Kiṃ pana te sīlaṃ, kathehi, sace me ruccati, dassāmi te puttavara’’nti. Sā tassa vacanaṃ sutvā ‘‘tena hi suṇāhī’’ti vatvā attano sīlaguṇaṃ kathentī pannarasa gāthā abhāsi –

Then those women informed her, “Come, queen, Sakka, the king of gods, has come through the sky and stands in the lion-window, saying, ‘I will give you a noble son.’” She came with great reverence, opened the lion-window, and said, “Is it true, lord, that you give a noble son to a virtuous woman?” “Yes, queen.” “Then give one to me.” “But what is your virtue? Tell me. If it pleases me, I will give you a noble son.” Hearing his words, she said, “Then listen,” and describing her virtuous qualities, she spoke fifteen verses:

102.

102.

‘‘Mahesī surucino bhariyā, ānītā paṭhamaṃ ahaṃ;

Dasa vassasahassāni, yaṃ maṃ surucimānayi.

“I am the chief queen, wife of Suruci, brought here first; for ten thousand years it has been so, since Suruci brought me.

103.

103.

‘‘Sāhaṃ brāhmaṇa rājānaṃ, vedehaṃ mithilaggahaṃ;

Nābhijānāmi kāyena, vācāya uda cetasā;

Suruciṃ atimaññittha, āvi vā yadi vā raho.

“O brahmin, I do not recall ever having disrespected King Suruci, the Videhan, lord of Mithila, with body, speech, or mind, whether openly or in secret.

104.

104.

‘‘Etena saccavajjena, putto uppajjataṃ ise;

Musā me bhaṇamānāya, muddhā phalatu sattadhā.

“By this utterance of truth, O sage, may a son be born to me; if I speak falsely, may my head split into seven pieces.

105.

105.

‘‘Bhattu mama sassu mātā, pitā cāpi ca sassuro;

Te maṃ brahme vinetāro, yāva aṭṭhaṃsu jīvitaṃ.

“My husband's mother, my mother-in-law, and his father, my father-in-law—they, O brahmin, were my instructors for as long as they lived.

106.

106.

‘‘Sāhaṃ ahiṃsāratinī, kāmasā dhammacārinī;

Sakkaccaṃ te upaṭṭhāsiṃ, rattindivamatanditā.

“I, delighting in non-violence and steadfastly practicing the Dhamma, respectfully served them, untiring day and night.

107.

107.

‘‘Etena saccavajjena, putto uppajjataṃ ise;

Musā me bhaṇamānāya, muddhā phalatu sattadhā.

“By this utterance of truth, O sage, may a son be born to me; if I speak falsely, may my head split into seven pieces.”

108.

108.

‘‘Soḷasitthisahassāni[Pg.320], sahabhariyāni brāhmaṇa;

Tāsu issā vā kodho vā, nāhu mayhaṃ kudācanaṃ.

“O brahmin, towards the sixteen thousand women who were my co-wives, never at any time did jealousy or anger arise in me.

109.

109.

‘‘Hitena tāsaṃ nandāmi, na ca me kāci appiyā;

Attānaṃvānukampāmi, sadā sabbā sapattiyo.

“I rejoice in their welfare, and not one of them is displeasing to me; I always have compassion for all my co-wives, as I do for myself.

110.

110.

‘‘Etena saccavajjena, putto uppajjataṃ ise;

Musā me bhaṇamānāya, muddhā phalatu sattadhā.

“By this utterance of truth, O sage, may a son be born to me; if I speak falsely, may my head split into seven pieces.”

111.

111.

‘‘Dāse kammakare pesse, ye caññe anujīvino;

Pesemi sahadhammena, sadā pamuditindriyā.

“Slaves, workers, messengers, and other dependents—I direct them in accordance with justice, always with joyful faculties.

112.

112.

‘‘Etena saccavajjena, putto uppajjataṃ ise;

Musā me bhaṇamānāya, muddhā phalatu sattadhā.

“By this utterance of truth, O sage, may a son be born to me; if I speak falsely, may my head split into seven pieces.”

113.

113.

‘‘Samaṇe brāhmaṇe cāpi, aññe cāpi vanibbake;

Tappemi annapānena, sadā payatapāṇinī.

“Ascetics, brahmins, and other mendicants, I satisfy with food and drink, always with purified hands.

114.

114.

‘‘Etena saccavajjena, putto uppajjataṃ ise;

Musā me bhaṇamānāya, muddhā phalatu sattadhā.

“By this utterance of truth, O sage, may a son be born to me; if I speak falsely, may my head split into seven pieces.”

115.

115.

‘‘Cātuddasiṃ pañcaddasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavasāmi, sadā sīlesu saṃvutā.

“On the fourteenth, the fifteenth, and the eighth day of the fortnight, and also during the special observance period, I observe the Uposatha, perfectly endowed with its eight factors, ever restrained in my virtues.

116.

116.

‘‘Etena saccavajjena, putto uppajjataṃ ise;

Musā me bhaṇamānāya, muddhā phalatu sattadhā’’ti.

“By this utterance of truth, O sage, may a son be born to me; if I am speaking falsely, may my head split into seven pieces.”

Tattha mahesīti aggamahesī. Surucinoti surucirañño. Paṭhamanti soḷasannaṃ itthisahassānaṃ sabbapaṭhamaṃ. Yaṃ manti yasmiṃ kāle maṃ suruci ānayi, tato paṭṭhāya ahaṃ dasa vassasahassāni ekikāva imasmiṃ gehe vasiṃ. Atimaññitthāti muhuttampi sammukhā vā parammukhā vā atimaññinti idaṃ atikkamitvā maññanaṃ na jānāmi na sarāmi. Iseti taṃ ālapati.

Here, ‘mahesī’ means chief queen. ‘Surucino’ means of King Suruci. ‘Paṭhamaṃ’ means the very first among the sixteen thousand women. ‘Yaṃ maṃ’ means: from the time Suruci brought me, from then on I lived alone in this house for ten thousand years. ‘Atimaññittha’ means: I do not know or recall ever having for a moment, whether in his presence or absence, the thought of disrespecting him. ‘Ise’ means she addresses him.

Te [Pg.321] manti sasuro ca sassu cāti te ubhopi maṃ vinetāro, tehi vinītā amhi, te me yāva jīviṃsu, tāva ovādamadaṃsu. Ahiṃsāratinīti ahiṃsāsaṅkhātāya ratiyā samannāgatā. Mayā hi kunthakipillikopi na hiṃsitapubbo. Kāmasāti ekanteneva. Dhammacārinīti dasakusalakammapathesu pūremi. Upaṭṭhāsinti pādaparikammādīni kiccāni karontī upaṭṭhahiṃ.

‘Te’ means: both her father-in-law and mother-in-law were my instructors. I was trained by them, and they gave me advice as long as they lived. ‘Ahiṃsāratinī’ means: endowed with the delight known as non-violence. For by me not even an insect or an ant has ever been harmed. ‘Kāmasā’ means: absolutely. ‘Dhammacārinī’ means: I fulfill the ten wholesome courses of action. ‘Upaṭṭhāsiṃ’ means: I served them by performing duties such as caring for their feet.

Sahabhariyānīti mayā saha ekasāmikassa bhariyabhūtāni. Nāhūti kilesaṃ nissāya issādhammo vā kodhadhammo vā mayhaṃ na bhūtapubbo. Hitenāti yaṃ tāsaṃ hitaṃ, teneva nandāmi, ure vutthadhītaro viya tā disvā tussāmi. Kācīti tāsu ekāpi mayhaṃ appiyā nāma natthi, sabbāpi piyakāyeva. Anukampāmīti muducittena sabbā soḷasasahassāpi tā attānaṃ viya anukampāmi.

‘Sahabhariyāni’ means: those who became wives of one husband together with me. ‘Nāhu’ means: a state of jealousy or a state of anger, arising from defilement, has never existed for me. ‘Hitena’ means: I rejoice in whatever is for their welfare; seeing them, I am as pleased as when seeing daughters who have grown up at my own breast. ‘Kāci’ means: not even one among them is displeasing to me; all are indeed dear. ‘Anukampāmi’ means: with a tender heart, I have compassion for all sixteen thousand of them as I do for myself.

Sahadhammenāti nayena kāraṇena yo yaṃ kātuṃ sakkoti, taṃ tasmiṃ kamme payojemīti attho. Pamuditindriyāti pesentī ca niccaṃ pamuditindriyāva hutvā pesemi, ‘‘are duṭṭha dāsa idaṃ nāma karohī’ti evaṃ kujjhitvā na me koci katthaci pesitapubbo. Payatapāṇinīti dhotahatthā pasāritahatthāva hutvā. Pāṭihāriyapakkhañcāti aṭṭhamīcātuddasīpannarasīnaṃ paccuggamanānuggamanavasena cattāro divasā. Sadāti niccakālaṃ pañcasu sīlesu saṃvutā, tehi pihitagopitattabhāvāva homīti.

‘Sahadhammena’ means: I employ each one in the task he is capable of, in a proper and reasonable way. ‘Pamuditindriyā’ means: when sending them, I always do so with joyful faculties. Never has anyone been sent anywhere by me with anger, saying, “Hey, wicked slave, do this!” ‘Payatapāṇinī’ means: having washed and outstretched hands. ‘Pāṭihāriyapakkha’ means: the four days comprising the preceding and following days of the eighth, fourteenth, and fifteenth. ‘Sadā’ means: always restrained in the five precepts, being one whose self is covered and protected by them.

Evaṃ tassā gāthāya satenapi sahassenapi vaṇṇiyamānānaṃ guṇānaṃ pamāṇaṃ nāma natthi, tāya pannarasahi gāthāhi attano guṇānaṃ vaṇṇitakāleyeva sakko attano bahukaraṇīyatāya tassā kathaṃ avicchinditvā ‘‘pahūtā abbhutāyeva te guṇā’’ti taṃ pasaṃsanto gāthādvayamāha –

Thus, there is no measure to her virtues, which could be praised in a hundred or even a thousand verses. At the very moment her virtues were being extolled in those fifteen verses, Sakka, because of his own many duties, praised her without interrupting her speech, saying, “Abundant and marvelous indeed are your virtues,” and spoke a pair of verses:

117.

117.

‘‘Sabbeva te dhammaguṇā, rājaputti yasassini;

Saṃvijjanti tayi bhadde, ye tvaṃ kittesi attani.

“All these virtuous qualities, O glorious princess, exist in you, O noble lady, which you have proclaimed of yourself.

118.

118.

‘‘Khattiyo [Pg.322] jātisampanno, abhijāto yasassimā;

Dhammarājā videhānaṃ, putto uppajjate tavā’’ti.

“A warrior, endowed with noble birth, high-born and glorious, a righteous king of the Videhans—such a son shall be born to you.”

Tattha dhammaguṇāti sabhāvaguṇā bhūtaguṇā. Saṃvijjantīti ye tayā vuttā, te sabbeva tayi upalabbhanti. Abhijātoti atijāto suddhajāto. Yasassimāti yasasampannena parivārasampannena samannāgato. Uppajjateti evarūpo putto tava uppajjissati, mā cintayīti.

Here, qualities of nature mean qualities of inherent nature, qualities of reality. "They exist" means all those qualities mentioned by you are found in you. "Of noble birth" means well-born, of pure birth. "Glorious" means endowed with glory, possessed of a retinue. "Will arise" means a son of such qualities will arise for you—do not worry.

Sā tassa vacanaṃ sutvā somanassajātā taṃ pucchantī dve gāthā abhāsi –

Hearing his words, filled with joy, she asked him, reciting two verses:

119.

119.

‘‘Dummī rajojalladharo, aghe vehāyasaṃ ṭhito;

Manuññaṃ bhāsase vācaṃ, yaṃ mayhaṃ hadayaṅgamaṃ.

O you of humble appearance, covered in dust and dirt, standing in the sky, you speak delightful words, which are agreeable to my heart.

120.

120.

‘‘Devatānusi saggamhā, isi vāsi mahiddhiko;

Ko vāsi tvaṃ anuppatto, attānaṃ me pavedayā’’ti.

Are you a deity from the heavenly realm, or a sage of great power? Who are you, having arrived here? Declare yourself to me.

Tattha dummīti anañjitāmaṇḍito sakko āgacchanto ramaṇīyena tāpasavesena āgato, pabbajitavesena āgatattā pana sā evamāha. Agheti appaṭighe ṭhāne. Yaṃ mayhanti yaṃ etaṃ manuññaṃ vācaṃ mayhaṃ bhāsasi, taṃ bhāsamāno tvaṃ devatānusi saggamhā idhāgato. Isi vāsi mahiddhikoti yakkhādīsu ko vā tvaṃ asi idhānuppatto, attānaṃ me pavedaya, yathābhūtaṃ kathehīti vadati.

Here, 'Of humble appearance' (dummī) means Sakka, who came unanointed and unadorned, in a pleasing ascetic guise. But because he came in the guise of a renunciant, she spoke thus. 'In the sky' (aghe) means in a place without obstruction. The phrase 'which is agreeable to my heart' (yaṃ mayhaṃ hadayaṅgamaṃ) means 'this delightful speech that you speak to me; speaking thus, are you a deity who has come here from heaven?' 'Are you a sage of great power?' (Isi vāsi mahiddhiko) means 'who are you among yakshas and others who has arrived here? Reveal yourself to me, speak truthfully,' she says.

Sakko tassā kathento cha gāthā abhāsi –

Sakka, speaking to her, spoke six verses:

121.

121.

‘‘Yaṃ devasaṅghā vandanti, sudhammāyaṃ samāgatā;

Sohaṃ sakko sahassakkho, āgatosmi tavantike.

Whom the assembly of devas worship, gathered in Sudhammā, I am Sakka, the thousand-eyed; I have come near to you.

122.

122.

‘‘Itthiyo jīvalokasmiṃ, yā hoti samacārinī;

Medhāvinī sīlavatī, sassudevā patibbatā.

Among women in the world of the living, she who is of good conduct, wise, virtuous, devoted to her husband, and reveres her mother-in-law as a deity—[she is praised].

123.

123.

‘‘Tādisāya [Pg.323] sumedhāya, sucikammāya nāriyā;

Devā dassanamāyanti, mānusiyā amānusā.

To such a wise woman, a human pure in conduct, non-human devas come for a visit.

124.

124.

‘‘Tvañca bhadde suciṇṇena, pubbe sucaritena ca;

Idha rājakule jātā, sabbakāmasamiddhinī.

And you, good lady, through well-performed past good conduct, were born here in a royal family, endowed with the fulfillment of all desires.

125.

125.

‘‘Ayañca te rājaputti, ubhayattha kaṭaggaho;

Devalokūpapattī ca, kittī ca idha jīvite.

And this, O princess, is a gain for you in both respects: rebirth in the heavenly realm and fame in this life.

126.

126.

‘‘Ciraṃ sumedhe sukhinī, dhammamattani pālaya;

Esāhaṃ tidivaṃ yāmi, piyaṃ me tava dassana’’nti.

Long, O Sumedhā, be happy; protect the Dhamma in yourself. I am going to heaven; your sight is dear to me.

Tattha sahassakkhoti atthasahassassa taṃmuhuttaṃ dassanavasena sahassakkho. Itthiyoti itthī. Samacārinīti tīhi dvārehi samacariyāya samannāgatā. Tādisāyāti tathārūpāya. Sumedhāyāti supaññāya. Ubhayattha kaṭaggahoti ayaṃ tava imasmiñca attabhāve anāgate ca jayaggāho. Tesu anāgate devalokuppatti ca idha jīvite pavattamāne kitti cāti ayaṃ ubhayattha kaṭaggaho nāma. Dhammanti evaṃ sabhāvaguṇaṃ ciraṃ attani pālaya. Esāhanti eso ahaṃ. Piyaṃ meti mayhaṃ tava dassanaṃ piyaṃ.

Here, 'thousand-eyed' (sahassakkho) means he is called Sahassakkha because of seeing a thousand matters in a single moment. 'Woman' (itthiyo) means a female. 'Well-behaved' (samacārinī) means endowed with right conduct in three ways. 'To such a one' (tādisāya) means to one of such qualities. 'Wise' (sumedhāyā) means of excellent wisdom. 'A gain in both places' (ubhayattha kaṭaggaho) means this is your victory in both this present existence and the future. Among these, rebirth in the heavenly realm in the future, and fame while this life continues—this is called a gain in both places. 'The Dhamma' (dhammaṃ) means 'uphold such qualities of nature within yourself for a long time.' 'It is I' (esāhaṃ) means 'it is I.' 'Dear to me' (piyaṃ me) means 'your sight is dear to me.'

Devaloke pana me kiccakaraṇīyaṃ atthi, tasmā gacchāmi, tvaṃ appamattā hohīti tassā ovādaṃ datvā pakkāmi. Naḷakāradevaputto pana paccūsakāle cavitvā tassā kucchiyaṃ paṭisandhiṃ gaṇhi. Sā gabbhassa patiṭṭhitabhāvaṃ ñatvā rañño ārocesi, rājā gabbhassa parihāraṃ adāsi. Sā dasamāsaccayena puttaṃ vijāyi, ‘‘mahāpanādo’’tissa nāmaṃ kariṃsu. Ubhayaraṭṭhavāsino ‘‘sāmiputtassa no khīramūla’’nti ekekaṃ kahāpaṇaṃ rājaṅgaṇe khipiṃsu, mahādhanarāsi ahosi. Raññā paṭikkhittāpi ‘‘sāmiputtassa no vaḍḍhitakāle paribbayo bhavissatī’’ti aggahetvāva pakkamiṃsu. Kumāro pana mahāparivārena vaḍḍhitvā vayappatto soḷasavassakāleyeva sabbasippesu nipphattiṃ pāpuṇi. Rājā puttassa vayaṃ oloketvā [Pg.324] deviṃ āha – ‘‘bhadde, puttassa me rajjābhisekakālo, ramaṇīyamassa pāsādaṃ kāretvā abhisekaṃ karissāmī’’ti. Sā ‘‘sādhu devā’’ti sampaṭicchi. Rājā vatthuvijjācariye pakkosāpetvā ‘‘tātā, vaḍḍhakiṃ gahetvā amhākaṃ nivesanato avidūre puttassa me pāsādaṃ māpetha, rajjena naṃ abhisiñcissāmā’’ti āha. Te ‘‘sādhu, devā’’ti bhūmippadesaṃ vīmaṃsanti.

Now, I have some duties to attend to in the heavenly realm, so I will go. You must remain vigilant." Having given her this advice, he departed. The young god Naḷakāra, at dawn, passed away and was conceived in her womb. Realizing the pregnancy had taken hold, she informed the king, who arranged for her care. After ten months, she gave birth to a son, and they named him "Mahāpanāda." The inhabitants of both kingdoms said, "This is for our lord's son's milk money," and each threw a coin into the royal courtyard, resulting in a great heap of wealth. Though the king tried to refuse, they insisted, saying, "When the lord’s son grows up, this will be for his expenses," and left without taking it back. The prince, raised with a great retinue, reached the age of sixteen and mastered all arts. Observing his son’s maturity, the king said to the queen, "My dear, the time has come for my son’s coronation. Let us build a splendid palace for him and perform the ceremony." She agreed, saying, "Very well, my lord." The king summoned master architects and said, "Fathers, take the builders and construct a palace for my son not far from our residence. I will anoint him as king." They replied, "Very well, Your Majesty," and began surveying the site.

Tasmiṃ khaṇe sakkassa bhavanaṃ uṇhākāraṃ dassesi. So taṃ kāraṇaṃ ñatvā vissakammaṃ āmantetvā ‘‘gaccha, tāta, mahāpanādakumārassa āyāmena navayojanikaṃ, vitthārato aṭṭhayojanikaṃ, ubbedhena pañcavīsatiyojanikaṃ, ratanapāsādaṃ māpehī’’ti pesesi. So vaḍḍhakīvesena vaḍḍhakīnaṃ santikaṃ gantvā ‘‘tumhe pātarāsaṃ bhuñjitvā ethā’’ti te pesetvā daṇḍakena bhūmiṃ pahari, tāvadeva vuttappakāro sattabhūmiko pāsādo uṭṭhahi. Mahāpanādassa pāsādamaṅgalaṃ, chattamaṅgalaṃ, āvāhamaṅgalanti tīṇi maṅgalāni ekatova ahesuṃ. Maṅgalaṭṭhāne ubhayaraṭṭhavāsino sannipatitvā maṅgalacchaṇena satta vassāni vītināmesuṃ. Neva ne rājā uyyojesi, tesaṃ vatthālaṅkārakhādanīyabhojanīyādi sabbaṃ rājakulasantakameva ahosi. Te sattasaṃvaccharaccayena upakkositvā surucimahārājena ‘‘kimeta’’nti puṭṭhā ‘‘mahārāja, amhākaṃ maṅgalaṃ bhuñjantānaṃ satta vassāni gatāni, kadā maṅgalassa osānaṃ bhavissatī’’ti āhaṃsu. Tato rājā ‘‘tātā, puttena me ettakaṃ kālaṃ na hasitapubbaṃ, yadā so hasissati, tadā gamissathā’’ti āha. Atha mahājano bheriṃ carāpetvā naṭe sannipātesi. Cha naṭasahassāni sannipatitvā satta koṭṭhāsā hutvā naccantā rājānaṃ hasāpetuṃ nāsakkhiṃsu. Tassa kira dīgharattaṃ dibbanāṭakānaṃ diṭṭhattā tesaṃ naccaṃ amanuññaṃ ahosi.

At that moment, Sakka's palace showed a sign of heat. Knowing the reason, he summoned Vissakamma and said, "Go, dear one, and construct a palace of gems for Prince Mahāpanāda, nine yojanas in length, eight yojanas in width, and twenty-five yojanas in height." Assuming the guise of a carpenter, he went to the carpenters and said, "Come here after you have eaten your breakfast." Having sent them away, he struck the ground with his staff, and instantly a seven-storied palace of the described type arose. For Mahāpanāda, three auspicious ceremonies—the palace dedication, the parasol dedication, and the wedding dedication—were all held together. People from both kingdoms gathered at the auspicious site and spent seven years celebrating with auspicious festivities. The king did not dismiss them; all their clothing, ornaments, food, and drink were entirely provided by the royal family. After seven years had passed, they became indignant and asked King Suruci, "What is this, great king? Seven years have passed while we have been enjoying the auspicious ceremonies. When will the conclusion of the ceremony be?" Then the king said, "Dear ones, my son has never laughed in all this time. When he laughs, then you may go." Thereupon, the people had drums beaten and gathered actors. Six thousand actors assembled and divided into seven groups, but they could not make the king laugh. It is said that because he had long seen divine dramas, their dancing was not pleasing to him.

Tadā bhaṇḍukaṇḍo ca paṇḍukaṇḍo cāti dve nāṭakajeṭṭhakā ‘‘mayaṃ rājānaṃ hasāpessāmā’’ti rājaṅgaṇaṃ pavisiṃsu. Tesu bhaṇḍukaṇḍo tāva rājadvāre mahantaṃ atulaṃ nāma ambaṃ māpetvā suttaguḷaṃ khipitvā tassa sākhāya laggāpetvā suttena atulambaṃ abhiruhi. Atulamboti kira [Pg.325] vessavaṇassa ambo. Atha tampi vessavaṇassa dāsā gahetvā aṅgapaccaṅgāni chinditvā pātesuṃ, sesanāṭakā tāni samodhānetvā udakena abhisiñciṃsu. So pupphapaṭaṃ nivāsetvā ca pārupitvā ca naccantova uṭṭhahi. Mahāpanādo tampi disvā neva hasi. Paṇḍukaṇḍo naṭo rājaṅgaṇe dārucitakaṃ kāretvā attano parisāya saddhiṃ aggiṃ pāvisi. Tasmiṃ nibbute citakaṃ udakena abhisiñciṃsu. So sapariso pupphapaṭaṃ nivāsetvā ca pārupitvā ca naccantova uṭṭhahi. Tampi disvā rājā neva hasi. Iti taṃ hasāpetuṃ asakkontā manussā upaddutā ahesuṃ.

Then two chief actors, Bhaṇḍukaṇḍa and Paṇḍukaṇḍa, thinking, "We will make the king laugh," entered the royal courtyard. First, Bhaṇḍukaṇḍa created a huge, incomparable mango tree named Atula at the king's gate, threw a ball of thread, fastened it to a branch, and climbed up the Atula mango by the thread. It is said that the Atula mango belonged to Vessavaṇa. Then Vessavaṇa's servants seized him, cut off his limbs, and threw them down. The remaining actors gathered the pieces, sprinkled them with water, and he rose up dancing, dressed and covered in floral garments. Seeing this, Mahāpanāda did not laugh. Next, the actor Paṇḍukaṇḍa had a wooden pyre built in the royal courtyard and entered the fire with his company. When the pyre had been extinguished, they sprinkled it with water. He and his company rose up dancing, dressed and covered in floral garments. Seeing this too, the king did not laugh. Thus, unable to make him laugh, the people were distressed.

Sakko taṃ kāraṇaṃ ñatvā ‘‘gaccha, tāta, mahāpanādaṃ hasāpetvā ehī’’ti devanaṭaṃ pesesi. So āgantvā rājaṅgaṇe ākāse ṭhatvā upaḍḍhaaṅgaṃ nāma dassesi, ekova hattho, ekova pādo, ekaṃ akkhi, ekā dāṭhā naccati calati phandati, sesaṃ niccalamahosi. Taṃ disvā mahāpanādo thokaṃ hasitaṃ akāsi. Mahājano pana hasanto hasanto hāsaṃ sandhāretuṃ satiṃ paccupaṭṭhāpetuṃ asakkonto aṅgāni vissajjetvā rājaṅgaṇeyeva pati, tasmiṃ kāle maṅgalaṃ niṭṭhitaṃ. Sesamettha ‘‘panādo nāma so rājā, yassa yūpo suvaṇṇayo’’ti mahāpanādajātakena vaṇṇetabbaṃ. Rājā mahāpanādo dānādīni puññāni katvā āyupariyosāne devalokameva gato.

Knowing the reason, Sakka sent the divine dancer, saying, "Go, dear one, make Mahāpanāda laugh and then come back." The dancer arrived and, standing in the air above the royal courtyard, performed a dance called "Half-Body"—only one hand, one foot, one eye, and one tooth danced, moved, and trembled, while the rest remained perfectly still. Seeing this, Mahāpanāda gave a slight laugh. But the great crowd, laughing and laughing, unable to contain their laughter or to establish mindfulness, let go of their limbs and collapsed right there in the royal courtyard. At that moment, the auspicious ceremony was completed. The rest is to be described in the Mahāpanāda Jātaka: "Panāda was the king whose sacrificial post was golden." King Mahāpanāda, having performed meritorious deeds such as generosity, at the end of his life went to the heavenly realm.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, bhikkhave, visākhā pubbepi mama santikā varaṃ labhiyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā mahāpanādo bhaddaji ahosi, sumedhādevī visākhā, vissakammo ānando, sakko pana ahameva ahosi’’nti.

Having delivered this discourse, the Teacher said, "Thus, monks, Visākhā obtained a boon from me even in the past." Then he identified the birth: "At that time, Mahāpanāda was Bhaddaji, Sumedhādevī was Visākhā, Vissakamma was Ānanda, and Sakka was none other than myself."

Surucijātakavaṇṇanā chaṭṭhā.

The Commentary on the Suruci Jātaka, the Sixth.

[490] 7. Pañcuposathajātakavaṇṇanā

[490] 7. The Commentary on the Pañcuposatha Jātaka

Appossukko dāni tuvaṃ kapotāti idaṃ satthā jetavane viharanto uposathike pañcasate upāsake ārabbha kathesi. Tadā hi satthā dhammasabhāyaṃ catuparisamajjhe alaṅkatabuddhāsane nisīditvā muducittena parisaṃ oloketvā ‘‘ajja upāsakānaṃ kathaṃ paṭicca desanā [Pg.326] samuṭṭhahissatī’’ti ñatvā upāsake āmantetvā ‘‘uposathikattha upāsakā’’ti pucchitvā ‘‘āma, bhante’’ti vutte ‘‘sādhu vo kataṃ, uposatho nāmesa porāṇakapaṇḍitānaṃ vaṃso, porāṇakapaṇḍitā hi rāgādikilesaniggahatthaṃ uposathavāsaṃ vasiṃsū’’ti vatvā tehi yācito atītaṃ āhari.

The Teacher, while dwelling at Jetavana, related this story, beginning with 'Are you now without anxiety, pigeon?' concerning five hundred lay devotees observing the Uposatha. At that time, the Teacher, seated on a beautifully adorned Buddha-throne in the Dhamma hall amidst a fourfold assembly, surveyed the gathering with a gentle mind. Knowing that a discourse concerning the lay devotees would arise today, he addressed the lay devotees, asking, "Lay devotees, are you observing the Uposatha?" When they replied, "Yes, Venerable Sir," he said, "Well done! The Uposatha is indeed the lineage of the ancient wise, for the ancient wise observed the Uposatha to subdue defilements such as lust." Requested by them, he then recounted the past.

Atīte magadharaṭṭhādīnaṃ tiṇṇaṃ raṭṭhānaṃ antare aṭavī ahosi. Bodhisatto magadharaṭṭhe brāhmaṇamahāsālakule nibbattitvā vayappatto kāme pahāya nikkhamitvā taṃ aṭaviṃ pavisitvā assamaṃ katvā isipabbajjaṃ pabbajitvā vāsaṃ kappesi. Tassa pana assamassa avidūre ekasmiṃ veḷugahane attano bhariyāya saddhiṃ kapotasakuṇo vasati, ekasmiṃ vammike ahi, ekasmiṃ vanagumbe siṅgālo, ekasmiṃ vanagumbe accho. Te cattāropi kālena kālaṃ isiṃ upasaṅkamitvā dhammaṃ suṇanti.

In the past, there was a forest between three kingdoms, among which was Magadha. The Bodhisatta, born into a brahmin household of great wealth in the kingdom of Magadha, came of age, renounced sensual pleasures, and went forth. He entered that forest, built a hermitage, and embraced the ascetic life, dwelling there. Not far from his hermitage, in a bamboo grove, lived a pigeon with his mate; in an anthill, a snake; in a jungle thicket, a jackal; and in another thicket, a bear. These four would visit the sage from time to time to listen to the Dhamma.

Athekadivasaṃ kapoto bhariyāya saddhiṃ kulāvakā nikkhamitvā gocarāya pakkāmi. Tassa pacchato gacchantiṃ kapotiṃ eko seno gahetvā palāyi. Tassā viravasaddaṃ sutvā kapoto nivattitvā olokento taṃ tena hariyamānaṃ passi. Senopi naṃ viravantiṃyeva māretvā khādi. Kapoto tāya viyogena rāgapariḷāhena pariḍayhamāno cintesi ‘‘ayaṃ rāgo maṃ ativiya kilameti, na idāni imaṃ aniggahetvā gocarāya pakkamissāmī’’ti. So gocarapathaṃ pacchinditvā tāpasassa santikaṃ gantvā rāganiggahāya uposathaṃ samādiyitvā ekamantaṃ nipajji.

Then one day, a pigeon, having left its nest with his mate, departed for foraging. A hawk, going behind her, seized the female pigeon and fled. Hearing her cry of distress, the pigeon turned back and, looking, saw her being carried away by it. The hawk killed and ate her while she was still crying. The pigeon, consumed by the burning pain of separation and lust, thought, "This lust greatly torments me. I will not go foraging until I have restrained it." So, abandoning the path to food, he went to the ascetic, undertook the Uposatha observance to subdue lust, and lay down to one side.

Sappopi ‘‘gocaraṃ pariyesissāmī’’ti vasanaṭṭhānā nikkhamitvā paccantagāme gāvīnaṃ vicaraṇaṭṭhāne gocaraṃ pariyesati. Tadā gāmabhojakassa sabbaseto maṅgalausabho gocaraṃ gahetvā ekasmiṃ vammikapāde jaṇṇunā patiṭṭhāya siṅgehi mattikaṃ gaṇhanto kīḷati, sappo gāvīnaṃ padasaddena bhīto taṃ vammikaṃ pavisituṃ pakkanto. Atha naṃ usabho pādena akkami. So taṃ kujjhitvā ḍaṃsi, usabho tattheva jīvitakkhayaṃ patto. Gāmavāsino ‘‘usabho kira mato’’ti sutvā sabbe ekato āgantvā roditvā kanditvā taṃ gandhamālādīhi pūjetvā āvāṭe nikhaṇitvā pakkamiṃsu. Sappo tesaṃ gatakāle nikkhamitvā ‘‘ahaṃ kodhaṃ nissāya imaṃ jīvitā voropetvā mahājanassa hadaye sokaṃ pavesesiṃ, na [Pg.327] dāni imaṃ kodhaṃ aniggahetvā gocarāya pakkamissāmī’’ti cintetvā nivattitvā taṃ assamaṃ gantvā kodhaniggahāya uposathaṃ samādiyitvā ekamantaṃ nipajji.

Meanwhile, a snake, thinking, "I will search for food," left its dwelling and went to a border village, foraging in the cattle-grazing area. At that time, the village chief’s pure white, auspicious bull was grazing. Standing on one knee near an anthill, it playfully scooped up mud with its horns. Frightened by the sound of the cattle’s hooves, the snake tried to slither into the anthill. The bull then stepped on it with its foot. Enraged, the snake bit the bull, and it died on the spot. Hearing that the bull had died, the villagers gathered, weeping and wailing. They honored it with perfumes and garlands, buried it in a pit, and departed. Emerging after they left, the snake reflected, "Because of my anger, I took this life and caused great sorrow in the hearts of many. Now I will not go foraging without controlling this anger." With this resolve, it turned back, went to the hermitage, undertook the Uposatha observance to subdue anger, and lay down to one side.

Siṅgālopi gocaraṃ pariyesanto ekaṃ matahatthiṃ disvā ‘‘mahā me gocaro laddho’’ti tuṭṭho gantvā soṇḍāyaṃ ḍaṃsi, thambhe daṭṭhakālo viya ahosi. Tattha assādaṃ alabhitvā dante ḍaṃsi, pāsāṇe daṭṭhakālo viya ahosi. Kucchiyaṃ ḍaṃsi, kusule daṭṭhakālo viya ahosi. Naṅguṭṭhe ḍaṃsi, ayasalāke daṭṭhakālo viya ahosi. Vaccamagge ḍaṃsi, ghatapūve daṭṭhakālo viya ahosi. So lobhavasena khādanto antokucchiyaṃ pāvisi, tattha chātakāle maṃsaṃ khādati, pipāsitakāle lohitaṃ pivati, nipajjanakāle antāni ca papphāsañca avattharitvā nipajji. So ‘‘idheva me annapānañca sayanañca nipphannaṃ, aññattha kiṃ karissāmī’’ti cintetvā tattheva abhirato bahi anikkhamitvā antokucchiyaṃyeva vasi. Aparabhāge vātātapena hatthikuṇape sukkhante karīsamaggo pihito, siṅgālo antokucchiyaṃ nipajjamāno appamaṃsalohito paṇḍusarīro hutvā nikkhamanamaggaṃ na passi. Athekadivasaṃ akālamegho vassi, karīsamaggo temiyamāno mudu hutvā vivaraṃ dassesi. Siṅgālo chiddaṃ disvā ‘‘aticiramhi kilanto, iminā chiddena palāyissāmī’’ti karīsamaggaṃ sīsena pahari. Tassa sambādhaṭṭhānena vegena nikkhantassa sinnasarīrassa sabbāni lomāni karīsamagge laggāni, tālakando viya nillomasarīro hutvā nikkhami. So ‘‘lobhaṃ nissāya mayā idaṃ dukkhaṃ anubhūtaṃ, na dāni imaṃ aniggahetvā gocaraṃ gaṇhissāmī’’ti cintetvā taṃ assamaṃ gantvā lobhaniggahatthāya uposathaṃ samādiyitvā ekamantaṃ nipajji.

The jackal, searching for food, saw a dead elephant and thought, "I have found a great feeding ground!" and happily went to bite its trunk. It was like biting a pillar. Not finding any satisfaction there, it bit the tusks—like biting stones. It bit the belly—like biting a grain bin. It bit the tail—like biting an iron spike. It bit the rectum—like biting a ghee-cake. Driven by greed, it ate its way inside the belly. There, when hungry, it ate flesh; when thirsty, it drank blood; when it wanted to lie down, it spread out the intestines and lungs and lay down. Thinking, "Here I have food, drink, and a bed all provided—what need is there to go elsewhere?" it stayed content inside, not venturing out, living right in the belly. Later, when the elephant's carcass dried up due to wind and sun, the path of excrement closed up. The jackal, lying inside, became weak with little flesh or blood and a pale body, and could not find a way out. Then one day, an untimely rain fell, and the path of excrement, being moistened, became soft and revealed an opening. Seeing the hole, the jackal thought, "I have suffered for too long—I will escape through this opening!" and struck the path with its head. As it burst out swiftly from the tight space, its body was wet, and all its fur stuck to the path of excrement. Hairless like a palm trunk, it emerged. Reflecting, "Because of greed, I endured this suffering—now I will not take food without having restrained this greed," it went to that hermitage, undertook the Uposatha observance to curb greed, and lay down to one side.

Acchopi araññā nikkhamitvā atricchābhibhūto mallaraṭṭhe paccantagāmaṃ gato. Gāmavāsino ‘‘accho kira āgato’’ti dhanudaṇḍādihatthā nikkhamitvā tena paviṭṭhaṃ gumbaṃ parivāresuṃ. So mahājanena parivāritabhāvaṃ ñatvā nikkhamitvā palāyi, palāyantameva taṃ dhanūhi ceva daṇḍādīhi ca pothesuṃ. So bhinnena sīsena lohitena galantena attano vasanaṭṭhānaṃ [Pg.328] gantvā ‘‘idaṃ dukkhaṃ mama atricchālobhavasena uppannaṃ, na dāni imaṃ aniggahetvā gocaraṃ gaṇhissāmī’’ti cintetvā taṃ assamaṃ gantvā atricchāniggahāya uposathaṃ samādiyitvā ekamantaṃ nipajji.

The bear, having left the forest, overcome by excessive greed, went to a border village in the Malla country. The villagers, hearing that a bear had come, went out with bows, sticks, and other weapons in hand and surrounded the thicket into which it had entered. Knowing it was surrounded by the crowd, the bear came out and fled, but as it fled, they struck it with bows, sticks, and other things. With its head broken and blood streaming down, it returned to its dwelling place. Reflecting, "This suffering has arisen in me due to excessive greed and craving. Now, without restraining this, I will not go out for food," it went to that hermitage, undertook the Uposatha observance to restrain its excessive greed, and lay down to one side.

Tāpasopi attano jātiṃ nissāya mānavasiko hutvā jhānaṃ uppādetuṃ na sakkoti. Atheko paccekabuddho tassa mānanissitabhāvaṃ ñatvā ‘‘ayaṃ na lāmakasatto, buddhaṅkuro esa, imasmiṃyeva bhaddakappe sabbaññutaṃ pāpuṇissati, imassa mānaniggahaṃ katvā samāpattinibbattanākāraṃ karissāmī’’ti tasmiṃ paṇṇasālāya nisinneyeva uttarahimavantato āgantvā tassa pāsāṇaphalake nisīdi. So nikkhamitvā taṃ attano āsane nisinnaṃ disvā mānanissitabhāvena anattamano hutvā taṃ upasaṅkamitvā accharaṃ paharitvā ‘‘nassa, vasala, kāḷakaṇṇi, muṇḍaka, samaṇaka, kimatthaṃ mama nisinnaphalake nisinnosī’’ti āha. Atha naṃ so ‘‘sappurisa, kasmā mānanissitosi, ahaṃ paṭividdhapaccekabodhiñāṇo, tvaṃ imasmiṃyeva bhaddakappe sabbaññubuddho bhavissasi, buddhaṅkurosi, pāramiyo pūretvā āgato aññaṃ ettakaṃ nāma kālaṃ atikkamitvā buddho bhavissasi, buddhattabhāve ṭhito siddhattho nāma bhavissasī’’ti nāmañca gottañca kulañca aggasāvakādayo ca sabbe ācikkhitvā ‘‘kimatthaṃ tvaṃ mānanissito hutvā pharuso hosi, nayidaṃ tava anucchavika’’nti ovādamadāsi. So tena evaṃ vuttopi neva naṃ vandi, na ca ‘‘kadāhaṃ buddho bhavissāmī’’tiādīni pucchi. Atha naṃ paccekabuddho ‘‘tava jātiyā mama guṇānaṃ mahantabhāvaṃ jāna, sace sakkosi, ahaṃ viya ākāse vicarāhī’’ti vatvā ākāse uppatitvā attano pādapaṃsuṃ tassa jaṭāmaṇḍale vikiranto uttarahimavantameva gato.

The ascetic, relying on his own birth, was prideful and could not produce jhāna. Then a Paccekabuddha, knowing his prideful nature, thought: "This is no inferior being; he is a Buddha-to-be. In this very auspicious aeon, he will attain omniscience. I will subdue his pride and create the conditions for the arising of meditative attainments." While the ascetic was sitting in his leaf hut, the Paccekabuddha came from the northern Himalayas and sat on his stone slab. When the ascetic came out and saw him sitting on his seat, he became displeased due to his pride. Approaching him, he snapped his fingers and said: "Be gone, you wretch, you ill-omened one, you shaveling, you little ascetic! Why are you sitting on my stone slab?" Then the Paccekabuddha said to him: "Good man, why are you so prideful? I am one who has penetrated the knowledge of a Paccekabodhi. In this very auspicious aeon, you will become a fully omniscient Buddha. You are a Buddha-to-be, one who has fulfilled the perfections. After some more time has passed, you will become a Buddha named Siddhattha." He then revealed everything about his name, clan, family, chief disciples, and so on, and advised him: "Why are you so prideful and harsh? This is not suitable for you." Even after being spoken to in this way, the ascetic neither paid him homage nor asked questions such as, "When will I become a Buddha?" Then the Paccekabuddha said: "Know the greatness of my qualities despite your birth. If you are able, wander in the sky like me." Having said this, he rose into the air, and scattering dust from his feet onto the ascetic's matted hair, he returned to the northern Himalayas.

Tāpaso tassa gatakāle saṃvegappatto hutvā ‘‘ayaṃ samaṇo evaṃ garusarīro vātamukhe khittatūlapicu viya ākāse pakkhando, ahaṃ jātimānena evarūpassa paccekabuddhassa neva pāde vandiṃ, na ca ‘‘kadāhaṃ buddho bhavissāmī’ti pucchiṃ, jāti nāmesā kiṃ karissati, imasmiṃ loke sīlacaraṇameva mahantaṃ, ayaṃ kho pana me māno vaḍḍhanto nirayaṃ upanessati, na idāni imaṃ mānaṃ aniggahetvā phalāphalatthāya gamissāmī’’ti paṇṇasālaṃ pavisitvā mānaniggahāya uposathaṃ samādāya kaṭṭhattharikāya [Pg.329] nisinno mahāñāṇo kulaputto mānaṃ niggahetvā kasiṇaṃ vaḍḍhetvā abhiññā ca samāpattiyo ca nibbattetvā nikkhamitvā caṅkamanakoṭiyaṃ pāsāṇaphalake nisīdi. Atha naṃ kapotādayo upasaṅkamitvā vanditvā ekamantaṃ nisīdiṃsu. Mahāsatto kapotaṃ pucchi ‘‘tvaṃ aññesu divasesu na imāya velāya āgacchasi, gocaraṃ pariyesasi, kiṃ nu kho ajja uposathiko jātosī’’ti? ‘‘Āma bhante’’ti. Atha naṃ ‘‘kena kāraṇenā’’ti pucchanto paṭhamaṃ gāthamāha –

At the time of his departure, the ascetic was overcome with spiritual urgency and thought: "This ascetic, with such a heavy body, leaps into the sky like a tuft of cotton thrown before the wind. I, with my pride of birth, did not even worship the feet of such a Paccekabuddha, nor did I ask, 'When shall I become a Buddha?' What can this thing called birth accomplish? In this world, virtuous conduct alone is great. But this pride of mine, if it grows, will lead me to hell. I will not go to seek fruits now without first subduing this pride." Entering his leaf-hut, he undertook the Uposatha observance to subdue his pride. Seated on a spread of sticks, the noble youth of great wisdom subdued his pride, developed the kasiṇa, and produced the higher knowledges and meditative attainments. Emerging, he sat on a stone slab at the end of his walking path. Then, doves and other birds approached him, paid homage, and sat to one side. The Great Being asked a dove, "On other days you do not come at this time; you are searching for food. Have you, I wonder, undertaken the Uposatha today?" "Yes, venerable sir," it replied. Then, asking it for what reason, he spoke the first verse:

127.

127.

‘‘Appossukko dāni tuvaṃ kapota, vihaṅgama na tava bhojanattho;

Khudaṃ pipāsaṃ adhivāsayanto, kasmā bhavaṃposathiko kapotā’’ti.

"Now you are free from care, O dove, O bird, you have no need for food; Enduring hunger and thirst, why, good sir, are you observing the Uposatha, O dove?"

Tattha appossukkoti nirālayo. Na tava bhojanatthoti kiṃ ajja tava bhojanena attho natthi.

Herein, appossukko means unattached. Na tava bhojanattho means: 'Do you have no need for food today?'

Taṃ sutvā kapoto dve gāthā abhāsi –

Hearing that, the dove spoke two verses:

128.

128.

‘‘Ahaṃ pure giddhigato kapotiyā, asmiṃ padesasmimubho ramāma;

Athaggahī sākuṇiko kapotiṃ, akāmako tāya vinā ahosiṃ.

"Formerly, I was infatuated with a she-dove; in this very place we both delighted. Then a hawk seized that she-dove; unwillingly, I was left without her."

129.

129.

‘‘Nānābhavā vippayogena tassā, manomayaṃ vedana vedayāmi;

Tasmā ahaṃposathaṃ pālayāmi, rāgo mamaṃ mā punarāgamāsī’’ti.

"Because of my separation from her, I experience manifold mental anguish. Therefore, I observe the Uposatha, so that lust may never come to me again."

Tattha ramāmāti imasmiṃ bhūmibhāge kāmaratiyā ramāma. Sākuṇikoti senasakuṇo.

Herein, ramāma means we delight in sensual pleasure in this region of land. Sākuṇiko means a hawk.

Kapotena attano uposathakamme vaṇṇite mahāsatto sappādīsu ekekaṃ pucchi. Tepi yathābhūtaṃ byākariṃsu –

When the dove had described its observance of the Uposatha, the Great Being asked each of the others, beginning with the snake. They each answered truthfully:

130.

130.

‘‘Anujjugāmī [Pg.330] uragā dujivha, dāṭhāvudho ghoravisosi sappa;

Khudaṃ pipāsaṃ adhivāsayanto, kasmā bhavaṃposathiko nu dīgha.

"O crooked-going serpent with a forked tongue, armed with fangs, you are a snake of fearsome venom; Enduring hunger and thirst, why, O long one, are you observing the Uposatha?"

131.

131.

‘‘Usabho ahū balavā gāmikassa, calakkakū vaṇṇabalūpapanno;

So maṃ akkami taṃ kupito aḍaṃsiṃ, dukkhābhituṇṇo maraṇaṃ upāgā.

"There was a strong bull belonging to a villager, with a swaying hump, endowed with beauty and strength. It trampled me, and angered, I bit it; overwhelmed by suffering, it went to its death."

132.

132.

‘‘Tato janā nikkhamitvāna gāmā, kanditvā roditvā apakkamiṃsu;

Tasmā ahaṃposathaṃ pālayāmi, kodho mamaṃ mā punarāgamāsi.

"Then people came out from the village, and after weeping and wailing, they went away. Therefore, I observe the Uposatha, so that anger may not come to me again."

133.

133.

‘‘Matāna maṃsāni bahū susāne, manuññarūpaṃ tava bhojane taṃ;

Khudaṃ pipāsaṃ adhivāsayanto, kasmā bhavaṃposathiko siṅgāla.

"The flesh of the dead is plentiful in the charnel ground, a pleasing sight for your meal. Enduring hunger and thirst, why, good jackal, are you observing the Uposatha?"

134.

134.

‘‘Pavisi kucchiṃ mahato gajassa, kuṇape rato hatthimaṃsesu giddho;

Uṇho ca vāto tikhiṇā ca rasmiyo, te sosayuṃ tassa karīsamaggaṃ.

"I entered the belly of a great elephant, delighting in the carcass, greedy for elephant flesh. A hot wind and sharp rays dried up its heap of dung."

135.

135.

‘‘Kiso ca paṇḍū ca ahaṃ bhadante, na me ahū nikkhamanāya maggo;

Mahā ca megho sahasā pavassi, so temayī tassa karīsamaggaṃ.

"Gaunt and pale I was, O venerable one; there was no path of escape for me. Then a great cloud suddenly poured down, and it drenched that heap of dung."

136.

136.

‘‘Tato ahaṃ nikkhamisaṃ bhadante, cando yathā rāhumukhā pamutto;

Tasmā ahaṃposathaṃ pālayāmi, lobho mamaṃ mā punarāgamāsi.

"Then I emerged, venerable sir, like the moon freed from Rāhu’s mouth. Therefore I observe the Uposatha, so that greed may not come to me again."

137.

137.

‘‘Vammīkathūpasmiṃ [Pg.331] kipillikāni, nippothayanto tuvaṃ pure carāsi;

Khudaṃ pipāsaṃ adhivāsayanto, kasmā bhavaṃposathiko nu accha.

"Formerly, you would roam about, crushing the ants on the anthill. Enduring hunger and thirst, why, good bear, are you observing the Uposatha?"

138.

138.

‘‘Sakaṃ niketaṃ atihīḷayāno, atricchatā mallagāmaṃ agacchiṃ;

Tato janā nikkhamitvāna gāmā, kodaṇḍakena paripothayiṃsu maṃ.

"Despising my own dwelling, driven by excessive greed, I went to a village of the Mallas. Then people came out from the village and battered me with bow-staves and clubs."

139.

139.

‘‘So bhinnasīso ruhiramakkhitaṅgo, paccāgamāsiṃ sakaṃ niketaṃ;

Tasmā ahaṃposathaṃ pālayāmi, atricchatā mā punarāgamāsī’’ti.

"With a broken head and a body smeared with blood, I returned to my own dwelling. Therefore I observe the Uposatha, so that excessive greed may not come to me again."

Tattha anujjugāmītiādīhi taṃ ālapati. Calakkakūti calamānakakudho. Dukkhābhituṇṇoti so usabho dukkhena abhituṇṇo āturo hutvā. Bahūti bahūni. Pavisīti pāvisiṃ. Rasmiyoti sūriyarasmiyo. Nikkhamisanti nikkhamiṃ. Kipillikānīti upacikāyo. Nippothayantoti khādamāno. Atihīḷayānoti atimaññanto nindanto garahanto. Kodaṇḍakenāti dhanudaṇḍakehi ceva muggarehi ca.

Herein, with Anujjugāmī ('O crooked-going one') and so on, he addresses him. Calakkakū means one with a swaying hump. Dukkhābhituṇṇo means that bull, being overwhelmed and afflicted by suffering. Bahū means many. Pavisi means 'I entered.' Rasmiyo means the rays of the sun. Nikkhamisaṃ means 'I emerged.' Kipillikāni means ants. Nippothayanto means devouring. Atihīḷayāno means disdaining, blaming, censuring. Kodaṇḍakena means with bow-staves and clubs.

Evaṃ te cattāropi attano uposathakammaṃ vaṇṇetvā uṭṭhāya mahāsattaṃ vanditvā ‘‘bhante, tumhe aññesu divasesu imāya velāya phalāphalatthāya gacchatha, ajja agantvā kasmā uposathikatthā’’ti pucchantā gāthamāhaṃsu –

Thus, the four of them, having each described their observance of the Uposatha, rose, paid homage to the Great Being, and asked, “Venerable one, on other days at this time you go to seek fruits and roots; why today, not having gone out, are you observing the Uposatha?” They spoke this verse:

140.

140.

‘‘Yaṃ no apucchittha tuvaṃ bhadante, sabbeva byākarimha yathāpajānaṃ;

Mayampi pucchāma tuvaṃ bhadante, kasmā bhavaṃposathiko nu brahme’’ti.

“That which you asked us, venerable sir, we have all explained according to our understanding; we also ask you, venerable sir, why do you, O Brahmin, observe the Uposatha?”

Sopi [Pg.332] nesaṃ byākāsi –

He also explained to them:

141.

141.

‘‘Anūpalitto mama assamamhi, paccekabuddho muhuttaṃ nisīdi;

So maṃ avedī gatimāgatiñca, nāmañca gottaṃ caraṇañca sabbaṃ.

“Unsullied, a Paccekabuddha sat for a moment in my hermitage; he revealed to me the going and coming, the name and clan, and all conduct.”

142.

142.

‘‘Evampahaṃ na vandi tassa pāde, na cāpi naṃ mānagatena pucchiṃ;

Tasmā ahaṃposathaṃ pālayāmi, māno mamaṃ mā punarāgamāsī’’ti.

“Even so, I did not bow at his feet, nor did I question him out of conceit; therefore I observe the Uposatha, that conceit may not return to me again.”

Tattha yaṃ noti yaṃ atthaṃ tvaṃ amhe apucchi. Yathāpajānanti attano pajānananiyāmena taṃ mayaṃ byākarimha. Anūpalittoti sabbakilesehi alitto. So maṃ avedīti so mama idāni gantabbaṭṭhānañca gataṭṭhānañca ‘‘anāgate tvaṃ evaṃnāmo buddho bhavissasi evaṃgotto, evarūpaṃ te sīlacaraṇaṃ bhavissatī’’ti evaṃ nāmañca gottañca caraṇañca sabbaṃ maṃ avedi jānāpesi, kathesīti attho. Evampahaṃ na vandīti evaṃ kathentassapi tassa ahaṃ attano mānaṃ nissāya pāde na vandinti.

Therein, ‘yaṃ no’ means ‘what you asked us.’ ‘Yathāpajānaṃ’ means ‘we have explained it according to our own manner of understanding.’ ‘Anūpalitto’ means ‘unsullied by all defilements.’ ‘So maṃ avedī’ means: he informed me of the place I should now go to and the place I had come from, saying, “In the future, you will become a Buddha of such a name, of such a clan, and your virtuous conduct will be of such a kind.” Thus he revealed to me my name, clan, and all my conduct—that is, he made me know, he told me. ‘Evampahaṃ na vandi’ means: ‘Even though he spoke thus, on account of my own pride, I did not bow at his feet.’”

Evaṃ mahāsatto attano uposathakāraṇaṃ kathetvā te ovaditvā uyyojetvā paṇṇasālaṃ pāvisi, itarepi yathāṭṭhānāni agamaṃsu. Mahāsatto aparihīnajjhāno brahmalokaparāyaṇo ahosi, itare ca tassovāde ṭhatvā saggaparāyaṇā ahesuṃ.

Thus, the Great Being, having explained the reason for his Uposatha, exhorted them, dismissed them, and entered the leaf-hut. The others also went to their respective places. The Great Being, with his meditation unimpaired, was destined for the Brahma world, while the others, abiding by his exhortation, were destined for heaven.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ upāsakā, uposatho nāmesa porāṇakapaṇḍitānaṃ vaṃso, upavasitabbo uposathavāso’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā kapoto anuruddho ahosi, accho kassapo, siṅgālo moggallāno, sappo sāriputto, tāpaso pana ahameva ahosi’’nti.

Having delivered this discourse, the Teacher said, “Thus, lay followers, this Uposatha is the lineage of the ancient wise ones; the Uposatha observance should be kept.” Then he connected the Jātaka, saying: “At that time, the pigeon was Anuruddha, the bear was Kassapa, the jackal was Moggallāna, the snake was Sāriputta, and the ascetic was none other than myself.”

Pañcuposathajātakavaṇṇanā sattamā.

The seventh, the commentary on the Pañcuposatha Jātaka.

[491] 8. Mahāmorajātakavaṇṇanā

[491] 8. The Commentary on the Mahāmora Jātaka

Sace [Pg.333] hi tyāhaṃ dhanahetu gāhitoti idaṃ satthā jetavane viharanto ekaṃ ukkaṇṭhitabhikkhuṃ ārabbha kathesi. Tañhi bhikkhuṃ satthā ‘‘saccaṃ kira tvaṃ ukkaṇṭhitosī’’ti pucchitvā ‘‘saccaṃ, bhante’’ti vutte ‘‘bhikkhu ayaṃ nandīrāgo tādisaṃ kiṃ nāma nālolessati, na hi sineruubbāhanakavāto sāmante purāṇapaṇṇassa lajjati, pubbe satta vassasatāni antokilesasamudācāraṃ vāretvā viharante visuddhasattepesa ālolesiyevā’’ti vatvā atītaṃ āhari.

“If indeed I had seized you for the sake of wealth…” This the Teacher spoke while dwelling at Jetavana, concerning a discontented monk. The Teacher asked that monk, “Is it true that you are discontented?” When he replied, “It is true, venerable sir,” the Teacher said, “Monk, what will this delight in lust not stir up in such a one? For the wind that can uproot Mount Sineru is not ashamed of an old leaf in its vicinity. In the past, it stirred up even a purified being who had lived for seven hundred years restraining the arising of inner defilements.” Having said this, he related the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto paccantapadese morasakuṇiyā kucchimhi paṭisandhiṃ aggahesi. Gabbhe paripākagate mātā gocarabhūmiyaṃ aṇḍaṃ pātetvā pakkāmi. Aṇḍañca nāma mātu arogabhāve sati aññasmiṃ dīghajātikādiparipanthe ca avijjamāne na nassati. Tasmā taṃ aṇḍaṃ kaṇikāramakulaṃ viya suvaṇṇavaṇṇaṃ hutvā pariṇatakāle attano dhammatāya bhijji, suvaṇṇavaṇṇo moracchāpo nikkhami. Tassa dve akkhīni jiñjukāphalasadisāni, tuṇḍaṃ pavāḷavaṇṇaṃ, tisso rattarājiyo gīvaṃ parikkhipitvā piṭṭhimajjhena agamaṃsu. So vayappatto bhaṇḍasakaṭamattasarīro abhirūpo ahosi. Taṃ sabbe nīlamorā sannipatitvā rājānaṃ katvā parivārayiṃsu.

In the past, when Brahmadatta was reigning in Bārāṇasī, the Bodhisatta took conception in the womb of a peahen in a border region. When the embryo was fully developed, the mother laid the egg in the feeding ground and departed. An egg, indeed, does not perish when the mother is healthy and when other dangers such as long-bodied creatures are absent. Therefore, that egg, having become golden-colored like a kaṇikāra bud, broke open at the ripe time by its own nature, and a golden-colored peacock chick emerged. Its two eyes were like jiñjuka fruits, its beak was coral-colored, and three red stripes, encircling its neck, extended down the middle of its back. When it reached maturity, its body was the size of a goods-cart, and it was exceedingly beautiful. All the blue peacocks gathered, made him their king, and surrounded him.

So ekadivasaṃ udakasoṇḍiyaṃ pānīyaṃ pivanto attano rūpasampattiṃ disvā cintesi ‘‘ahaṃ sabbamorehi atirekarūpasobho, sacāhaṃ imehi saddhiṃ manussapathe vasissāmi, paripantho me uppajjissati, himavantaṃ gantvā ekakova phāsukaṭṭhāne vasissāmī’’ti. So rattibhāge moresu paṭisallīnesu kañci ajānāpetvā uppatitvā himavantaṃ pavisitvā tisso pabbatarājiyo atikkamma catutthāya pabbatarājiyā ekasmiṃ araññe padumasañchanno jātassaro atthi, tassa avidūre ekaṃ pabbataṃ nissāya ṭhito mahānigrodharukkho atthi, tassa sākhāya nilīyi. Tassa pana pabbatassa vemajjhe manāpā guhā atthi. So tattha vasitukāmo hutvā tassā pamukhe pabbatatale nilīyi. Taṃ pana ṭhānaṃ neva heṭṭhābhāgena [Pg.334] abhiruhituṃ, na uparibhāgena otarituṃ sakkā, biḷāladīghajātikamanussabhayehi vimuttaṃ. So ‘‘idaṃ me phāsukaṭṭhāna’’nti taṃ divasaṃ tattheva vasitvā punadivase pabbataguhāto uṭṭhāya pabbatamatthake puratthābhimukho nisinno udentaṃ sūriyamaṇḍalaṃ disvā attano divārakkhāvaraṇatthāya ‘‘udetayaṃ cakkhumā ekarājā’’ti parittaṃ katvā gocarabhūmiyaṃ otaritvā gocaraṃ gahetvā sāyaṃ āgantvā pabbatamatthake pacchābhimukho nisinno atthaṅgataṃ sūriyamaṇḍalaṃ disvā attano rattirakkhāvaraṇatthāya ‘‘apetayaṃ cakkhumā ekarājā’’ti parittaṃ katvā etenupāyena vasati.

One day, while drinking water at a pond, seeing his own perfect beauty, he thought, “I surpass all other peacocks in beauty. If I live with them on the paths of humans, danger will arise for me. I will go to the Himalayas and dwell all alone in a suitable place.” So, in the night, while the other peacocks were in seclusion, without informing anyone, he flew up, entered the Himalayas, and having passed beyond three mountain ranges, he came to a forest on the fourth mountain range where there was a natural lake covered with lotuses. Not far from it, there stood a great banyan tree leaning against a mountain, and he perched on its branch. In the middle of that mountain, there was a pleasant cave. Wishing to dwell there, he settled on the flat of the mountain at its entrance. That place could be neither ascended from below nor descended upon from above; it was free from the dangers of cats, long-bodied creatures, and humans. Thinking, “This is a suitable place for me,” he stayed there that day. The next day, rising from the mountain cave, he sat on the mountaintop facing east. Seeing the rising orb of the sun, he recited a protective verse for his daytime safety: “This one-eyed one, the sole king, arises.” Then he descended to the feeding ground, foraged, and returned in the evening. Sitting on the mountaintop facing west, he saw the setting orb of the sun and recited a protective verse for his nighttime safety: “This one-eyed one, the sole king, departs.” In this way, he lived.

Atha naṃ ekadivasaṃ eko luddaputto araññe vicaranto pabbatamatthake nisinnaṃ moraṃ disvā attano nivesanaṃ āgantvā maraṇāsannakāle puttaṃ āha – ‘‘tāta, catutthāya pabbatarājiyā araññe suvaṇṇavaṇṇo moro atthi, sace rājā pucchati, ācikkheyyāsī’’ti. Athekasmiṃ divase bārāṇasirañño khemā nāma aggamahesī paccūsakāle supinaṃ passi. Evarūpo supino ahosi – ‘‘suvaṇṇavaṇṇo moro dhammaṃ deseti, sā sādhukāraṃ datvā dhammaṃ suṇāti, moro dhammaṃ desetvā uṭṭhāya pakkāmi’’. Sā ‘‘morarājā gacchati, gaṇhatha na’’nti vadantīyeva pabujjhi, pabujjhitvā ca pana supinabhāvaṃ ñatvā ‘‘supinoti vutte rājā na ādaraṃ karissati, ‘dohaḷo me’ti vutte karissatī’’ti cintetvā dohaḷinī viya hutvā nipajji. Atha naṃ rājā upasaṅkamitvā pucchi ‘‘bhadde, kiṃ te aphāsuka’’nti. ‘‘Dohaḷo me uppanno’’ti. ‘‘Kiṃ icchasi bhadde’’ti? ‘‘Suvaṇṇavaṇṇassa morassa dhammaṃ sotuṃ devā’’ti. ‘‘Bhadde, kuto evarūpaṃ moraṃ lacchāmī’’ti? ‘‘Deva, sace na labhāmi, jīvitaṃ me natthī’’ti. ‘‘Bhadde, mā cintayi, sace katthaci atthi, labhissasī’’ti rājā naṃ assāsetvā gantvā rājāsane nisinno amacce pucchi ‘‘ambho, devī suvaṇṇavaṇṇassa morassa dhammaṃ sotukāmā, morā nāma suvaṇṇavaṇṇā hontī’’ti? ‘‘Brāhmaṇā jānissanti devā’’ti.

Then one day, a hunter’s son, wandering in the forest, saw the peacock seated on the mountaintop. Returning to his dwelling, when he was near death, he said to his son: “My dear, in the forest of the fourth mountain range, there is a golden-colored peacock. If the king asks, you must tell him.” Now one day, Khemā, the chief queen of the king of Bārāṇasī, saw a dream at dawn. The dream was like this: “A golden-colored peacock is teaching the Dhamma. She, giving her approval, listens to the Dhamma. The peacock, having taught the Dhamma, rises and departs.” While she was saying, “The peacock king is leaving, seize him!” she woke up. Upon waking, knowing it was a dream, she thought, “If I say it was a dream, the king will not pay attention. But if I say I have a craving, he will.” So she pretended to have a craving and lay down. Then the king approached her and asked, “Dear, what discomfort do you feel?” “A craving has arisen in me.” “What do you desire, dear?” “I wish to hear the Dhamma from a golden-colored peacock, my lord.” “Dear, where can we find such a peacock?” “My lord, if I do not get it, my life is nothing.” “Dear, do not worry. If it exists anywhere, you shall have it,” the king consoled her and went away. Seated on the royal throne, he asked his ministers, “Gentlemen, the queen wishes to hear the Dhamma from a golden-colored peacock. Are peacocks indeed golden-colored?” “The brahmins will know, my lord.”

Rājā brāhmaṇe pakkosāpetvā pucchi. Brāhmaṇā evamāhaṃsu ‘‘mahārāja jalajesu macchakacchapakakkaṭakā, thalajesu migā haṃsā morā tittirā ete tiracchānagatā ca manussā ca suvaṇṇavaṇṇā hontīti amhākaṃ lakkhaṇamantesu āgata’’nti. Rājā attano vijite luddaputte sannipātetvā ‘‘suvaṇṇavaṇṇo moro vo diṭṭhapubbo’’ti pucchi. Sesā ‘‘na [Pg.335] diṭṭhapubbo’’ti āhaṃsu. Yassa pana pitarā ācikkhitaṃ, so āha – ‘‘mayāpi na diṭṭhapubbo, pitā pana me ‘asukaṭṭhāne nāma suvaṇṇavaṇṇo moro atthī’ti kathesī’’ti. Atha naṃ rājā ‘‘samma, mayhañca deviyā ca jīvitaṃ dinnaṃ bhavissati, gantvā taṃ bandhitvā ānehī’’ti bahuṃ dhanaṃ datvā uyyojesi. So puttadārassa dhanaṃ datvā tattha gantvā mahāsattaṃ disvā pāse oḍḍetvā ‘‘ajja bajjhissati, ajja bajjhissatī’’ti abajjhitvāva mato, devīpi patthanaṃ alabhantī matā. Rājā ‘‘taṃ moraṃ nissāya piyabhariyā me matā’’ti kujjhitvā kodhavasiko hutvā ‘‘himavante catutthāya pabbatarājiyā suvaṇṇavaṇṇo moro carati, tassa maṃsaṃ khāditvā ajarā amarā hontī’’ti suvaṇṇapaṭṭe likhāpetvā taṃ paṭṭaṃ sāramañjūsāyaṃ ṭhapetvā kālamakāsi.

The king summoned the brahmins and asked them. The brahmins replied, “Great king, among water-born creatures are fish, turtles, and crabs; among land-born creatures are deer, swans, peacocks, and partridges. It is stated in our treatises on omens that these animals and humans can be golden in color.” The king then gathered the hunters in his kingdom and asked, “Have you ever seen a golden peacock?” The others said, “We have not seen one.” But one whose father had told him about it said, “I have not seen it either, but my father told me, ‘In such and such a place, there is a golden peacock.’” Then the king said to him, “Friend, you will have given life to both the queen and me if you go and capture and bring it back.” He gave him much wealth and sent him off. The man gave the wealth to his wife and children, went to that place, and saw the Great Being. He set a snare, thinking, “Today it will be caught, today it will be caught,” but without capturing it, he died. The queen, too, unable to obtain her wish, died. The king, enraged, thinking, “Because of that peacock, my beloved wife has died,” and overcome by anger, had an inscription written on a golden plaque: “In the fourth mountain range of the Himalayas, a golden peacock roams. Whoever eats its flesh will become ageless and immortal.” He placed the plaque in a jeweled casket and then passed away.

Atha añño rājā ahosi. So suvaṇṇapaṭṭe akkharāni disvā ‘‘ajaro amaro bhavissāmī’’ti tassa gahaṇatthāya ekaṃ luddaputtaṃ pesesi. Sopi tattheva mato. Evaṃ cha rājaparivaṭṭā gatā, cha luddaputtā himavanteyeva matā. Sattamena pana raññā pesito sattamo luddo ‘‘ajja ajjevā’’ti satta saṃvaccharāni bajjhituṃ asakkonto cintesi ‘‘kiṃ nu kho imassa morarājassa pāde pāsassa asañcaraṇakāraṇa’’nti? Atha naṃ pariggaṇhanto sāyaṃpātaṃ parittaṃ karontaṃ disvā ‘‘imasmiṃ ṭhāne añño moro natthi, iminā brahmacārinā bhavitabbaṃ, brahmacariyānubhāvena ceva parittānubhāvena cassa pādo pāse na bajjhatī’’ti nayato pariggahetvā paccantajanapadaṃ gantvā ekaṃ moriṃ bandhitvā yathā sā accharāya pahaṭāya vassati, pāṇimhi pahaṭe naccati, evaṃ sikkhāpetvā ādāya gantvā bodhisattassa parittakaraṇato puretarameva pāsaṃ oḍḍetvā accharaṃ paharitvā moriṃ vassāpesi. Moro tassā saddaṃ suṇi, tāvadevassa satta vassasatāni sannisinnakileso phaṇaṃ karitvā daṇḍena pahaṭāsīviso viya uṭṭhahi. So kilesāturo hutvā parittaṃ kātuṃ asakkuṇitvāva vegena tassā santikaṃ gantvā pāse pādaṃ pavesentoyeva ākāsā otari. Satta vassasatāni asañcaraṇakapāso taṅkhaṇaññeva sañcaritvā pādaṃ bandhi.

Then another king arose. He saw the inscription on the golden plaque and, thinking, “I shall become ageless and deathless,” sent a hunter to capture him. That one also died right there. Thus, six royal successions passed, and six hunters died in the Himalayas. But the seventh hunter, sent by the seventh king, was unable to capture him for seven years, though thinking, “Today, today!” He wondered, “What could be the reason that this peacock king’s foot does not enter the snare?” Then, observing him as he recited his evening and morning protection, he realized, “There is no other peacock in this place; this one must be a celibate, and it is due to the power of his celibacy and the power of his protection that his foot is not caught in the snare.” Having understood this by inference, he went to a border region, captured a peahen, and trained her so that when struck with a finger-snap, she would cry out, and when struck on the hand, she would dance. Taking her along, he went and, just before the Bodhisatta could recite his protection, he set the snare, snapped his fingers, and made the peahen cry out. The peacock heard her cry, and instantly, the defilements that had lain dormant for seven hundred years arose, like a poisonous snake struck by a stick raising its hood. Overcome by defilement, and unable to recite his protection, he swiftly approached her. As he was placing his foot into the snare, he descended from the sky. The snare, which had not tightened for seven hundred years, tightened in that very moment and bound his foot.

Atha naṃ luddaputto yaṭṭhiagge olambantaṃ disvā cintesi ‘‘imaṃ morarājaṃ cha luddaputtā bandhituṃ nāsakkhiṃsu, ahampi satta vassāni nāsakkhiṃ, ajja [Pg.336] panesa imaṃ moriṃ nissāya kilesāturo hutvā parittaṃ kātuṃ asakkuṇitvā āgamma pāse baddho heṭṭhāsīsako olambati, evarūpo me sīlavā kilamito, evarūpaṃ rañño paṇṇākāratthāya netuṃ ayuttaṃ, kiṃ me raññā dinnena sakkārena, vissajjessāmi na’’nti. Puna cintesi ‘‘ayaṃ nāgabalo thāmasampanno mayi upasaṅkamante ‘esa maṃ māretuṃ āgacchatī’ti maraṇabhayatajjito phandamāno pādaṃ vā pakkhaṃ vā bhindeyya, anupagantvā pana paṭicchanne ṭhatvā khurappenassa pāsaṃ chindissāmi, tato sayameva yathāruciyā gamissatī’’ti. So paṭicchanne ṭhatvā dhanuṃ āropetvā khurappaṃ sannayhitvā ākaḍḍhi. Moropi ‘‘ayaṃ luddako maṃ kilesāturaṃ katvā baddhabhāvaṃ ñatvā nirāsaṅko āgacchissati, kahaṃ nu kho so’’ti cintetvā ito cito ca viloketvā dhanuṃ āropetvā ṭhitaṃ disvā ‘‘māretvā maṃ ādāya gantukāmo bhavissatī’’ti maññamāno maraṇabhayatajjito hutvā jīvitaṃ yācanto paṭhamaṃ gāthamāha –

Then the hunter, seeing him hanging from the end of the pole, thought: “Six hunters could not capture this peacock king, nor could I for seven years. But today, overcome by defilements on account of this peahen, and unable to recite his protection, he came and was caught in the snare, now hanging head down. My virtuous one is exhausted like this—it is not right to take such a one as a gift for the king. What use to me is the honor given by the king? I will release him.” Then he thought again: “This one possesses the strength of a nāga and is endowed with great power. If I approach, he might think, ‘This one comes to kill me,’ and, terrified by fear of death, thrashing about, he might break a leg or a wing. Instead of approaching, I will stand in a hidden place and cut the snare with my knife-arrow. Then he can go by himself according to his wish.” So he stood in a hidden place, strung his bow, fitted the knife-arrow, and drew it. The peacock, thinking, “This hunter, knowing I am overcome with defilement and caught, will come without hesitation—where can he be?” looked here and there and saw him standing with his bow drawn. Thinking, “He must want to kill me and take me away,” terrified by fear of death, he begged for his life and spoke the first verse:

143.

143.

‘‘Sace hi tyāhaṃ dhanahetu gāhito, mā maṃ vadhī jīvagāhaṃ gahetvā;

Rañño ca maṃ samma upantikaṃ nehi, maññe dhanaṃ lacchasinapparūpa’’nti.

“If indeed I was seized by you for wealth, do not kill me, but take me alive. And bring me to the king's presence, friend; I think you will receive no small amount of wealth.”

Tattha sace hi tyāhanti sace hi te ahaṃ. Upantikaṃ nehīti upasantikaṃ nehi. Lacchasinapparūpanti lacchasi anappakarūpaṃ.

Herein, 'sace hi tyāhaṃ' means 'sace hi te ahaṃ' (if indeed I am for you). 'Upantikaṃ nehi' means 'bring into the presence of'. 'Lacchasinapparūpaṃ' means 'lacchasi anappakarūpaṃ' (you will obtain that which is not of a small form, that is, much).

Taṃ sutvā luddaputto cintesi – ‘‘morarājā, ‘ayaṃ maṃ vijjhitukāmatāya khurappaṃ sannayhī’ti maññati, assāsessāmi na’’nti. So assāsento dutiyaṃ gāthamāha –

Hearing that, the hunter thought: “The peacock king thinks, ‘He has fitted a knife-arrow with the desire to pierce me.’ I will reassure him.” Reassuring him, he spoke the second verse:

144.

144.

‘‘Na me ayaṃ tuyha vadhāya ajja, samāhito cāpadhure khurappo;

Pāsañca tyāhaṃ adhipātayissaṃ, yathāsukhaṃ gacchatu morarājā’’ti.

“This knife-arrow of mine, fitted to the bowstring, is not for your death today. And I will cut the snare for you; may the peacock king go as he pleases.”

Tattha adhipātayissanti chindayissaṃ.

Herein, 'adhipātayissaṃ' means 'I will cut'.

Tato [Pg.337] morarājā dve gāthā abhāsi –

Then the peacock king spoke two verses:

145.

145.

‘‘Yaṃ satta vassāni mamānubandhi, rattindivaṃ khuppipāsaṃ sahanto;

Atha kissa maṃ pāsavasūpanītaṃ, pamuttave icchasi bandhanasmā.

"Since for seven years you have followed me, enduring hunger and thirst day and night, why then do you wish to release me from this bond, brought under the power of your snare?"

146.

146.

‘‘Pāṇātipātā virato nusajja, abhayaṃ nu te sabbabhūtesu dinnaṃ;

Yaṃ maṃ tuvaṃ pāsavasūpanītaṃ, pamuttave icchasi bandhanasmā’’ti.

"Have you refrained from killing living beings today? Has safety indeed been given by you to all creatures? Why then do you wish to release me from my bonds, brought under the power of the snare?"

Tattha yanti yasmā maṃ ettakaṃ kālaṃ tvaṃ anubandhi, tasmā taṃ pucchāmi, atha kissa maṃ pāsavasaṃ upanītaṃ bandhanasmā pamocetuṃ icchasīti attho. Virato nusajjāti virato nusi ajja. Sabbabhūtesūti sabbasattānaṃ.

Herein, 'yaṃ' means: 'Since you have followed me for so long, therefore I ask you: why do you wish to release me from this bond, brought under the power of the snare?' This is the meaning. 'Virato nusajja' means 'virato nu si ajja' (have you indeed refrained today?). 'Sabbabhūtesu' means 'for all beings'.

Ito paraṃ –

Henceforth—

147.

147.

‘‘Pāṇātipātā viratassa brūhi, abhayañca yo sabbabhūtesu deti;

Pucchāmi taṃ morarājetamatthaṃ, ito cuto kiṃ labhate sukhaṃ so.

"Tell me of one who refrains from killing living beings and who gives safety to all creatures. I ask you this matter, O king of peacocks: having passed away from here, what happiness does such a one obtain?"

148.

148.

‘‘Pāṇātipātā viratassa brūmi, abhayañca yo sabbabhūtesu deti;

Diṭṭheva dhamme labhate pasaṃsaṃ, saggañca so yāti sarīrabhedā.

"I speak of one who refrains from killing living beings and who gives fearlessness to all creatures: in this very life, he obtains praise, and at the breaking up of the body, he goes to heaven."

149.

149.

‘‘Na santi devā iti āhu eke, idheva jīvo vibhavaṃ upeti;

Tathā phalaṃ sukatadukkaṭānaṃ, dattupaññattañca vadanti dānaṃ;

Tesaṃ vaco arahataṃ saddahāno, tasmā ahaṃ sakuṇe bādhayāmī’’ti. –

"'Some say, “There are no gods”; that right here a being comes to annihilation. Likewise, that there is no fruit of good and bad deeds, and they say that giving is merely a convention of givers. Believing the words of those I consider worthy ones, therefore I harm birds.'"

Imā uttānasambandhagāthā pāḷinayena veditabbā.

These verses, whose connection is straightforward, are to be understood according to the way of the Pāli text.

Tattha [Pg.338] iti āhu eketi ekacce samaṇabrāhmaṇā evaṃ kathenti. Tesaṃ vaco arahataṃ saddahānoti tassa kira kulūpakā ucchedavādino naggasamaṇakā. Te taṃ paccekabodhiñāṇassa upanissayasampannampi sattaṃ ucchedavādaṃ gaṇhāpesuṃ. So tehi saṃsaggena ‘‘kusalākusalaṃ natthī’’ti gahetvā sakuṇe māreti. Evaṃ mahāsāvajjā esā asappurisasevanā nāma. Teyeva ayaṃ ‘‘arahanto’’ti maññamāno evamāha.

Herein, 'iti āhu eke' means 'some ascetics and brahmins speak thus'. Regarding 'Believing the words of those... arahants': it is said that his family's associates were annihilationist naked ascetics. They caused even that being, who was endowed with the supporting conditions for the knowledge of a Paccekabuddha, to adopt the doctrine of annihilation. Through association with them, having adopted the view that 'there is no wholesome or unwholesome,' he killed birds. Thus, this association with ignoble persons is indeed greatly blameworthy. It was of them that he, thinking, 'These are arahants,' spoke thus.

Taṃ sutvā mahāsatto ‘‘tasseva paralokassa atthibhāvaṃ kathessāmī’’ti pāsayaṭṭhiyaṃ adhosiro olambamānova imaṃ gāthamāha –

Hearing that, the Great Being, thinking, 'I will speak of the existence of the other world,' spoke this verse while hanging head-down from the snare-stick:

150.

150.

‘‘Cando ca suriyo ca ubho sudassanā, gacchanti obhāsayamantalikkhe;

Imassa lokassa parassa vā te, kathaṃ nu te āhu manussaloke’’ti.

"The moon and the sun, both fair to see, travel illuminating the sky. Are they of this world, or of the next? How indeed do people in the human world speak of them?"

Tattha imassāti kiṃ nu te imassa lokassa santi, udāhu paralokassāti. Bhummatthe vā etaṃ sāmivacanaṃ. Kathaṃ nu teti etesu vimānesu candimasūriyadevaputte kathaṃ nu kathenti, kiṃ atthīti kathenti, udāhu natthīti, kiṃ vā devā, udāhu manussāti?

Herein, 'imassa' means: 'Are they indeed of this world, or of the other world?' Or this genitive is used in the sense of the locative. 'Kathaṃ nu te' means: 'How indeed do they speak of the divine sons, the moon and sun, in their celestial mansions? Do they say they exist, or do they not exist? Or are they gods, or are they humans?'

Luddaputto gāthamāha –

The hunter's son spoke this verse:

151.

151.

‘‘Cando ca suriyo ca ubho sudassanā, gacchanti obhāsayamantalikkhe;

Parassa lokassa na te imassa, devāti te āhu manussaloke’’ti.

"The moon and the sun, both fair to see, travel illuminating the sky. They are of the other world, not of this one; in the human world, people call them gods."

Atha naṃ mahāsatto āha –

Then the Great Being said to him:

152.

152.

‘‘Ettheva te nīhatā hīnavādā, ahetukā ye na vadanti kammaṃ;

Tathā phalaṃ sukatadukkaṭānaṃ, dattupaññattaṃ ye ca vadanti dāna’’nti.

"Right here your holders of base views are refuted—those who deny a cause and do not speak of kamma; likewise those who deny the fruit of good and bad deeds, and those who say that giving is merely a convention of givers."

Tattha [Pg.339] ettheva te nihatā hīnavādāti sace candimasūriyā devaloke ṭhitā, na manussaloke, sace ca te devā, na manussā, ettheva ettake byākaraṇe te tava kulūpakā hīnavādā nīhatā honti. Ahetukā ‘‘visuddhiyā vā saṃkilesassa vā hetubhūtaṃ kammaṃ natthī’’ti evaṃvādā. Dattupaññattanti ye ca dānaṃ ‘‘bālakehi paññatta’’nti vadanti.

Herein, 'ettheva te nihatā hīnavādā' means: If the moon and sun are established in the divine world, not the human world, and if they are gods, not humans, then right here, by this much of an explanation, those family associates of yours who hold base views are refuted. 'Ahetukā' are those who hold the view: 'There is no kamma that serves as a cause for purity or for defilement.' 'Dattupaññattaṃ' refers to those who say that giving is 'prescribed by fools'.

So mahāsatte kathente sallakkhetvā gāthādvayamāha –

He, having carefully considered while the Great Being was speaking, uttered a pair of verses:

153.

153.

‘‘Addhā hi saccaṃ vacanaṃ tavedaṃ, kathañhi dānaṃ aphalaṃ bhaveyya;

Tathā phalaṃ sukatadukkaṭānaṃ, dattupaññattañca kathaṃ bhaveyya.

"Indeed, this word of yours is true. For how could giving be fruitless? Likewise, how could there be no fruit of good and bad deeds, and how could giving be a mere convention of givers?"

154.

154.

‘‘Kathaṃkaro kintikaro kimācaraṃ, kiṃ sevamāno kena tapoguṇena;

Akkhāhi me morarājetamatthaṃ, yathā ahaṃ no nirayaṃ pateyya’’nti.

"By doing what, for what reason, with what conduct, by associating with whom, and by what ascetic virtue—explain this matter to me, O king of peacocks, so that I may not fall into hell."

Tattha dattupaññattañcāti dānañca dattupaññattaṃ nāma kathaṃ bhaveyyāti attho. Kathaṃkaroti katarakammaṃ karonto. Kintikaroti kena kāraṇena karonto ahaṃ nirayaṃ na gaccheyyaṃ. Itarāni tasseva vevacanāni.

Herein, 'dattupaññattañca' means: 'And how could giving be something called a convention of givers?' This is the meaning. 'Kathaṃkaro' means: 'Doing what action?' 'Kintikaro' means: 'Doing for what reason, so that I might not go to hell?' The other terms are synonyms for this.

Taṃ sutvā mahāsatto ‘‘sacāhaṃ imaṃ pañhaṃ na kathessāmi, manussaloko tuccho viya kato bhavissati, tathevassa dhammikānaṃ samaṇabrāhmaṇānaṃ atthibhāvaṃ kathessāmī’’ti cintetvā dve gāthā abhāsi –

Hearing this, the Great Being thought: 'If I do not answer this question, the human world will become as if empty. Therefore, I will declare to him the existence of righteous ascetics and brahmins.' Reflecting thus, he spoke two verses:

155.

155.

‘‘Ye keci atthi samaṇā pathabyā, kāsāyavatthā anagāriyā te;

Pātova piṇḍāya caranti kāle, vikālacariyā viratā hi santo.

"Whatever ascetics there are on earth, they are clad in ochre robes and are homeless. At the proper time in the morning, they wander for alms, for these good people are restrained from untimely conduct."

156.

156.

‘‘Te [Pg.340] tattha kālenupasaṅkamitvā, pucchāhi yaṃ te manaso piyaṃ siyā;

Te te pavakkhanti yathāpajānaṃ, imassa lokassa parassa cattha’’nti.

"Having approached them at the proper time, ask whatever is dear to your mind. They will explain to you according to their knowledge the meaning of this world and of the next."

Tattha santoti santapāpā paṇḍitā paccekabuddhā. Yathāpajānanti te tuyhaṃ attano pajānananiyāmena vakkhanti, kaṅkhaṃ te chinditvā kathessanti. Imassa lokassa parassa catthanti iminā nāma kammena manussaloke nibbattanti, iminā devaloke, iminā nirayādīsūti evaṃ imassa ca parassa ca lokassa atthaṃ ācikkhissanti, te pucchāti.

Herein, 'santo' means the wise, the Paccekabuddhas, who have pacified evil. 'Yathāpajānaṃ' means: they will speak to you according to their own way of knowing; having cut off your doubt, they will explain. 'Imassa lokassa parassa cattha' means: 'By this kamma one is reborn in the human world, by this in the divine world, by this in hell and so on'—thus they will declare the meaning of this world and the next; 'pucchāhi' means 'ask them'.

Evañca pana vatvā nirayabhayena tajjesi. So pana pūritapāramī paccekabodhisatto sūriyarasmisamphassaṃ oloketvā ṭhitaṃ pariṇatapadumaṃ viya paripākagatañāṇo vicarati. So tassa dhammakathaṃ suṇanto ṭhitapadeneva ṭhito saṅkhāre pariggaṇhitvā tilakkhaṇaṃ sammasanto paccekabodhiñāṇaṃ paṭivijjhi. Tassa paṭivedho ca mahāsattassa pāsato mokkho ca ekakkhaṇeyeva ahosi. Paccekabuddho sabbakilese padāletvā bhavapariyante ṭhitova udānaṃ udānanto gāthamāha –

And having spoken thus, he threatened him with the fear of hell. But that Paccekabodhisatta, who had fulfilled the perfections, possessed a ripened wisdom, like a mature lotus standing open to the touch of the sun's rays. Listening to his Dhamma talk, standing in that very posture, he comprehended the conditioned formations, contemplated the three characteristics, and penetrated the knowledge of a Paccekabuddha. His penetration and the Great Being’s release from the snare occurred in the very same moment. The Paccekabuddha, having shattered all defilements and standing at the very end of existence, uttered an inspired utterance, speaking this verse:

157.

157.

‘‘Tacaṃva jiṇṇaṃ urago purāṇaṃ, paṇḍūpalāsaṃ harito dumova;

Esappahīno mama luddabhāvo, jahāmahaṃ luddakabhāvamajjā’’ti.

"As a snake sheds its old, worn-out skin, as a green tree its yellowed leaf, so have I abandoned this cruel nature of mine. Today I abandon the hunter's state."

Tassattho – yathā jiṇṇaṃ purāṇaṃ tacaṃ urago jahati, yathā ca harito sampajjamānanīlapatto dumo katthaci ṭhitaṃ paṇḍupalāsaṃ jahati, evaṃ ahampi ajja luddabhāvaṃ dāruṇabhāvaṃ jahitvā ṭhito, so dāni esa pahīno mama luddabhāvo, sādhu vata jahāmahaṃ luddakabhāvamajjāti. Jahāmahanti pajahiṃ ahanti attho.

Its meaning is: Just as a snake sheds its old, worn-out skin, and just as a green tree with fresh green leaves sheds a yellowed leaf remaining on it, so too have I, having today abandoned my cruel and fierce nature, now stand free. Now this cruel nature of mine is abandoned. It is indeed good that I have abandoned the hunter's state today! 'Jahāmahaṃ' means 'I have abandoned'.

So imaṃ udānaṃ udānetvā ‘‘ahaṃ tāva sabbakilesabandhanehi mutto, nivesane pana me bandhitvā ṭhapitā bahū sakuṇā atthi, te kathaṃ mocessāmī’’ti cintetvā mahāsattaṃ pucchi – ‘‘morarāja, nivesane me bahū sakuṇā [Pg.341] baddhā atthi, te kathaṃ mocessāmī’’ti? Paccekabuddhatopi sabbaññubodhisattānaññeva upāyapariggahañāṇaṃ mahantataraṃ hoti, tena naṃ āha ‘‘yaṃ vo maggena kilese khaṇḍetvā paccekabodhiñāṇaṃ paṭividdhaṃ, taṃ ārabbha saccakiriyaṃ karotha, sakalajambudīpe bandhanagato satto nāma na bhavissatī’’ti. So bodhisattena dinnanayadvāre ṭhatvā saccakiriyaṃ karonto gāthamāha –

Having uttered this inspired utterance, he thought, "I am now freed from all the bonds of the defilements, but in my dwelling many birds are kept in bondage—how shall I release them?" Reflecting thus, he asked the great being: "O king of peacocks, many birds are bound in my dwelling—how shall I release them?" The knowledge of skillful means possessed by all-knowing Bodhisattas is far greater even than that of Paccekabuddhas. Therefore, the Bodhisatta said to him: "Make an act of truth concerning that path by which you have shattered the defilements and penetrated the knowledge of a Paccekabuddha. There will not be a single being in all of Jambudīpa who is in bondage." Standing at the gateway of the method given by the Bodhisatta, he made an act of truth and spoke this verse:

158.

158.

‘‘Ye cāpi me sakuṇā atthi baddhā, satāninekāni nivesanasmiṃ;

Tesampahaṃ jīvitamajja dammi, mokkhañca te pattā sakaṃ niketa’’nti.

"Whatever birds of mine are bound, many hundreds in my dwelling; to them I give their lives today, and may they attain freedom and their own homes."

Tattha mokkhañca te pattāti svāhaṃ mokkhaṃ patto paccekabodhiñāṇaṃ paṭivijjhitvā ṭhito, te satte jīvitadānena anukampāmi, etena saccena. Sakaṃ niketanti sabbepi te sattā attano attano vasanaṭṭhānaṃ gacchantūti vadati.

Therein, 'and may they attain freedom' means: 'I myself have attained freedom, having penetrated the knowledge of a Paccekabuddha, and so I stand. Out of compassion, I grant life to these beings. By this truth...' 'And their own homes' means: 'May all those beings go to their own respective dwelling places.' Thus he speaks.

Athassa saccakiriyāsamakālameva sabbe bandhanā muccitvā tuṭṭhiravaṃ ravantā sakaṭṭhānameva agamiṃsu. Tasmiṃ khaṇe tesaṃ tesaṃ gehesu biḷāle ādiṃ katvā sakalajambudīpe bandhanagato satto nāma nāhosi. Paccekabuddho hatthaṃ ukkhipitvā sīsaṃ parāmasi. Tāvadeva gihiliṅgaṃ antaradhāyi, pabbajitaliṅgaṃ pāturahosi. So saṭṭhivassikatthero viya ākappasampanno aṭṭhaparikkhāradharo hutvā ‘‘tvameva mama patiṭṭhā ahosī’’ti morarājassa añjaliṃ paggayha padakkhiṇaṃ katvā ākāse uppatitvā nandamūlakapabbhāraṃ agamāsi. Morarājāpi yaṭṭhiaggato uppatitvā gocaraṃ gahetvā attano vasanaṭṭhānaṃ gato. Idāni luddassa satta vassāni pāsahatthassa caritvāpi morarājānaṃ nissāya dukkhā muttabhāvaṃ pakāsento satthā osānagāthamāha –

Then, at the very moment of his act of truth, all were freed from their bonds and, uttering cries of joy, went to their own places. At that instant, from cats on up, in the various houses throughout all of Jambudīpa, there was not a single being in bondage. The Paccekabuddha raised his hand and touched his head. Instantly, his lay appearance vanished, and the appearance of one gone forth manifested. Endowed with the deportment of an elder of sixty years and bearing the eight requisites, he raised his hands in reverence to the peacock king and said, "You alone have been my support." Then, having circumambulated him respectfully, he rose into the air and went to the Nandamūlaka mountain slope. The peacock king, too, flew up from the top of the stick, gathered his food, and went to his own dwelling place. Now, the Teacher, in order to make clear how the hunter, after wandering for seven years with a snare in hand, was freed from suffering by relying on the peacock king, spoke this concluding verse:

159.

159.

‘‘Luddo [Pg.342] carī pāsahattho araññe, bādhetu morādhipatiṃ yasassiṃ;

Bandhitvā morādhipatiṃ yasassiṃ, dukkhā sa pamucci yathāhaṃ pamutto’’ti.

"A hunter with a snare in hand roamed the forest, to harm the glorious lord of peacocks; having bound the glorious lord of peacocks, he was released from suffering, just as I am released."

Tattha bādhetūti māretuṃ, ayameva vā pāṭho. Bandhitvāti bandhitvā ṭhitassa dhammakathaṃ sutvā paṭiladdhasaṃvego hutvāti attho. Yathāhanti yathā ahaṃ sayambhuñāṇena mutto, evameva sopi muttoti.

Therein, 'to harm' means 'to kill'; or this itself is the reading. 'Having bound' means: 'having heard the Dhamma talk of him who stood bound, he became filled with spiritual urgency'—this is the meaning. 'Just as I' means: 'just as I was freed by the knowledge of a Self-Awakened One, so too was he freed.'

Satthā imaṃ dhammadesanaṃ āharitvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne ukkaṇṭhitabhikkhu arahattaṃ pāpuṇi. Tadā morarājā ahameva ahosinti.

The Teacher, having delivered this Dhamma discourse and revealed the Truths, made the connection for the birth story. At the conclusion of the exposition of the Truths, the discontented monk attained Arahantship. At that time, I myself was the peacock king.

Mahāmorajātakavaṇṇanā aṭṭhamā.

The Commentary on the Great Peacock Birth Story, the eighth.

[492] 9. Tacchasūkarajātakavaṇṇanā

[492] 9. The Commentary on the Tacchasūkara Jātaka

Yadesamānā vicarimhāti idaṃ satthā jetavane viharanto dve mahallakatthere ārabbha kathesi. Mahākosalo kira rañño bimbisārassa dhītaraṃ dento dhītu nhānīyamūlatthāya kāsigāmaṃ adāsi. Pasenadi rājā ajātasattunā pitari mārite taṃ gāmaṃ acchindi. Tesu tassatthāya yujjhantesu paṭhamaṃ ajātasattussa jayo ahosi. Kosalarājā parājayappatto amacce pucchi ‘‘kena nu kho upāyena ajātasattuṃ gaṇheyyāmā’’ti. Mahārāja, bhikkhū nāma mantakusalā honti, carapurise pesetvā vihāre bhikkhūnaṃ kathaṃ pariggaṇhituṃ vaṭṭatīti. Rājā ‘‘sādhū’’ti paṭissuṇitvā ‘‘etha, tumhe vihāraṃ gantvā paṭicchannā hutvā bhadantānaṃ kathaṃ pariggaṇhathā’’ti carapurise payojesi. Jetavanepi bahū rājapurisā pabbajitā honti. Tesu dve mahallakattherā vihārapaccante paṇṇasālāyaṃ vasanti, eko dhanuggahatissatthero nāma, eko mantidattatthero nāma. Te sabbarattiṃ supitvā paccūsakāle pabujjhiṃsu.

"While we wandered searching," this the Teacher spoke while dwelling in Jetavana concerning two elderly elders. It is said that King Mahākosala, when giving his daughter to King Bimbisāra, gave a village in Kāsī for the cost of her bathing powder. When Ajātasattu killed his father, King Pasenadi seized that village. When they fought for it, Ajātasattu was at first victorious. The defeated King of Kosala asked his ministers, "By what means can we capture Ajātasattu?" "Great king, monks are known to be skilled in counsel. It is proper to send spies to overhear the monks' conversation in the monastery." The king agreed, saying, "Good," and dispatched spies, instructing them, "Go to the monastery, remain concealed, and overhear the venerable sirs' conversation." In Jetavana, many of the king's men had gone forth. Among them, two elderly elders lived in a leaf-hut on the outskirts of the monastery; one was named Elder Dhanuggahatissa, the other Elder Mantidatta. Having slept the whole night, they awoke at dawn.

Tesu [Pg.343] dhanuggahatissatthero aggiṃ jāletvā āha ‘‘bhante, mantidattattherā’’ti. ‘‘Kiṃ bhante’’ti. ‘‘Niddāyatha tumhe’’ti. ‘‘Na niddāyāmi, kiṃ kātabba’’nti? ‘‘Bhante, lālako vatāyaṃ kosalarājā cāṭimattabhojanameva bhuñjituṃ jānātī’’ti. ‘‘Atha kiṃ bhante’’ti. ‘‘Attano kucchimhi pāṇakamattena ajātasattunā parājito rājā’’ti. ‘‘Kinti pana bhante kātuṃ vaṭṭatī’’ti? ‘‘Bhante, mantidattatthera yuddhaṃ nāma sakaṭabyūhacakkabyūhapadumabyūhavasena tividhaṃ. Tesu bhāgineyyaṃ ajātasattuṃ gaṇhantena sakaṭabyūhaṃ katvā gaṇhituṃ vaṭṭati, asukasmiṃ nāma pabbatakaṇṇe dvīsu passesu sūrapurise ṭhapetvā purato balaṃ dassetvā anto paviṭṭhabhāvaṃ ñatvā naditvā vaggitvā kumine paviṭṭhamacchaṃ viya antomuṭṭhiyaṃ katvāva naṃ gahetuṃ sakkā’’ti.

Among them, Elder Dhanuggahatissa lit a fire and said, "Venerable sir, Elder Mantidatta!" "What is it, venerable sir?" "Are you sleeping?" "I am not sleeping. What is to be done?" "Venerable sir, this King of Kosala is a glutton, knowing only how to eat a pot-sized meal." "What of it, venerable sir?" "The king has been defeated by Ajātasattu, who is as insignificant as a small creature in his own belly." "But what should be done, venerable sir?" "Venerable Mantidatta, there are three kinds of battle formations: the wagon formation, the wheel formation, and the lotus formation. Among these, to capture our nephew Ajātasattu, it is proper to use the wagon formation. Brave men should be stationed on both sides of a certain mountain pass. After displaying our forces in front, and knowing he has entered within, we can roar, charge, and capture him by enclosing him like a fish that has entered a trap."

Payojitapurisā taṃ kathaṃ sutvā rañño ārocesuṃ. Rājā mahatiyā senāya gantvā tathā katvā ajātasattuṃ gahetvā saṅkhalikabandhanena bandhitvā katipāhaṃ nimmadaṃ katvā ‘‘puna evarūpaṃ mā karī’’ti assāsetvā mocetvā dhītaraṃ vajirakumāriṃ nāma tassa datvā mahantena parivārena vissajjesi. ‘‘Kosalaraññā dhanuggahatissattherassa saṃvidhānena ajātasattu gahito’’ti bhikkhūnaṃ antare kathā samuṭṭhahi, dhammasabhāyampi tameva kathaṃ samuṭṭhāpesuṃ. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi dhanuggahatisso yuddhasaṃvidhāne chekoyevā’’ti vatvā atītaṃ āhari.

The dispatched men, having heard this conversation, reported it to the king. The king went with a great army and, having acted accordingly, captured Ajātasattu. He bound him with chains, humbled him for a few days, and then, after admonishing him, saying, "Do not do such a thing again," he released him, gave him his own daughter, Vajirakumārī, and sent him away with a large retinue. A discussion arose among the monks: "Ajātasattu was captured by the King of Kosala through the strategy of Elder Dhanuggahatissa." They also raised this same topic in the hall of Dhamma. The Teacher arrived and asked, "For what discussion, monks, are you now gathered?" When it was said, "For this one," he replied, "Not only now, monks, but in the past as well, Dhanuggahatissa was skilled in battle strategy." And he related a story of the past.

Atīte bārāṇasinagarassa dvāragāmavāsī eko vaḍḍhakī dāruatthāya araññaṃ gantvā āvāṭe patitaṃ ekaṃ sūkarapotakaṃ disvā ānetvā ‘‘tacchasūkaro’’tissa nāmaṃ katvā posesi. So tassa upakārako ahosi. Tuṇḍena rukkhe parivattetvā deti, dāṭhāya veṭhetvā kāḷasuttaṃ kaḍḍhati, mukhena ḍaṃsitvā vāsinikhādanamuggare āharati. So vuḍḍhippatto mahābalo mahāsarīro ahosi. Atha vaḍḍhakī tasmiṃ puttapemaṃ paccupaṭṭhāpetvā ‘‘imaṃ idha vasantaṃ kocideva hiṃseyyā’’ti araññe vissajjesi. So cintesi ‘‘ahaṃ imasmiṃ araññe ekakova vasituṃ na sakkhissāmi, ñātake pariyesitvā tehi [Pg.344] parivuto vasissāmī’’ti. So vanaghaṭāya sūkare pariyesanto bahū sūkare disvā tussitvā tisso gāthā abhāsi –

In the past, a carpenter living in a village at the gate of the city of Bārāṇasī went into the forest for wood. He saw a young boar that had fallen into a pit, brought it home, named it 'Tacchasūkara,' and raised it. It was helpful to him. With its snout, it would turn logs; with its tusks, it would wind and pull the black thread; and with its mouth, it would seize and bring the adze, chisel, and mallet. It grew, becoming strong and large-bodied. Then the carpenter, developing fatherly love for it, thought, 'Someone might harm it if it stays here,' and released it into the forest. It thought, 'I cannot live alone in this forest. I must seek out my kinsmen and live surrounded by them.' Searching for boars in the forest thicket, it saw many boars and, delighted, uttered three verses:

160.

160.

‘‘Yadesamānā vicarimha, pabbatāni vanāni ca;

Anvesaṃ vicariṃ ñātī, teme adhigatā mayā.

"Seeking them, we wandered through mountains and forests; I wandered searching for kinsmen, and they have been found by me.

161.

161.

‘‘Bahuñcidaṃ mūlaphalaṃ, bhakkho cāyaṃ anappako;

Rammā cimā girīnajjo, phāsuvāso bhavissati.

"Here are many roots and fruits, and this food is plentiful; delightful are these mountain rivers, it will be a pleasant dwelling.

162.

162.

‘‘Idhevāhaṃ vasissāmi, saha sabbehi ñātibhi;

Appossukko nirāsaṅkī, asoko akutobhayo’’ti.

"Here indeed I shall dwell, with all my kinsmen; unconcerned, without anxiety, sorrowless, and with no fear from any quarter."

Tattha yadesamānāti yaṃ ñātigaṇaṃ pariyesantā mayaṃ vicarimha. Anvesanti ciraṃ vata anvesanto vicariṃ. Temeti te ime. Bhakkhoti sveva vanamūlaphalasaṅkhāto bhakkho. Appossukkoti anussukko hutvā.

Therein, 'yadesamānā' means: 'the kinsmen whom we wandered searching for.' 'Anvesaṃ' means: 'for a long time indeed, searching, I wandered.' 'Teme' means: 'those are these.' 'Bhakkhoti' means: 'that very food reckoned as forest roots and fruits.' 'Appossukko' means: 'being unconcerned.'

Sūkarā tassa vacanaṃ sutvā catutthaṃ gāthamāhaṃsu –

Having heard his words, the boars spoke the fourth verse:

163.

163.

‘‘Aññampi leṇaṃ pariyesa, sattu no idha vijjati;

So taccha sūkare hanti, idhāgantvā varaṃ vara’’nti.

"Seek another shelter, for our enemy is found here. That one, O Tacchaka, slays the choicest of boars, having come here."

Tattha tacchāti taṃ nāmenālapanti. Varaṃ varanti sūkare hananto thūlamaṃsaṃ varaṃ varaññeva hanati.

Therein, 'Tacchā' means they address him by name. 'Varaṃ varaṃ' means: while killing boars, he kills the fat-fleshed one, the very best.

Ito paraṃ uttānasambandhagāthā pāḷinayena veditabbā –

From this point onwards, the verses with a clear connection should be understood according to the Pāli text.

164.

164.

‘‘Ko numhākaṃ idha sattu, ko ñātī susamāgate;

Duppadhaṃse padhaṃseti, taṃ me akkhātha pucchitā.

"Who indeed is our enemy here, who assails our well-assembled, unassailable kinsmen? Tell me this, when you are asked."

165.

165.

‘‘Uddhaggarājī migarājā, balī dāṭhāvudho migo;

So taccha sūkare hanti, idhāgantvā varaṃ varaṃ.

"The king of beasts with raised stripes, mighty, a beast armed with fangs; he, O Tacchaka, slays the choicest boars, having come here."

166.

166.

‘‘Na no dāṭhā na vijjanti, balaṃ kāye samohitaṃ;

Sabbe samaggā hutvāna, vasaṃ kāhāma ekakaṃ.

"It is not that we lack fangs, and strength is gathered in our bodies; all of us, having united, will bring the solitary one under our power."

167.

167.

‘‘Hadayaṅgamaṃ [Pg.345] kaṇṇasukhaṃ, vācaṃ bhāsasi tacchaka;

Yopi yuddhe palāyeyya, tampi pacchā hanāmase’’ti.

"O Tacchaka, you speak words pleasing to the heart and delightful to the ear; whoever might flee in battle, we would strike even them down afterwards."

Tattha ko numhākanti ahaṃ tumhe disvāva ‘‘ime sūkarā appamaṃsalohitā, bhayena nesaṃ bhavitabba’’nti cintesiṃ, tasmā me ācikkhatha, ko nu amhākaṃ idha sattu. Uddhaggarājīti uddhaggāhi sarīrarājīhi samannāgato. Byagghaṃ sandhāyevamāhaṃsu. Yopīti yo amhākaṃ antare ekopi palāyissati, tampi mayaṃ pacchā hanissāmāti.

Therein, 'Ko nu amhākaṃ' means: 'Seeing you, I thought, "These boars have little flesh and blood; they must be fearful." Therefore, tell me, who indeed is our enemy here?' 'Uddhaggarājī' means 'endowed with raised body-stripes.' They spoke thus referring to the tiger. 'Yopi' means: 'Whoever among us, even one, flees, we will kill even him afterwards.'

Tacchasūkaro sabbe sūkare ekacitte katvā pucchi ‘‘kāya velāya byaggho āgamissatī’’ti. Ajja pātova ekaṃ gahetvā gato, sve pātova āgamissatīti. So yuddhakusalo ‘‘imasmiṃ ṭhāne ṭhitena sakkā jetu’’nti bhūmisīsaṃ pajānāti, tasmā ekaṃ padesaṃ sallakkhetvā rattimeva sūkare gocaraṃ gāhāpetvā balavapaccūsato paṭṭhāya ‘‘yuddhaṃ nāma sakaṭabyūhādivasena tividhaṃ hotī’’ti vatvā padumabyūhaṃ saṃvidahati. Majjhe ṭhāne khīrapivake sūkarapotake ṭhapesi. Te parivāretvā tesaṃ mātaro, tā parivāretvā vañjhā sūkariyo, tāsaṃ anantarā sūkarapotake, tesaṃ anantarā makuladāṭhe taruṇasūkare, tesaṃ anantarā mahādāṭhe, tesaṃ anantarā jiṇṇasūkare, tato tattha tattha dasavaggaṃ vīsativaggaṃ tiṃsavaggañca katvā balagumbaṃ ṭhapesi. Attano atthāya ekaṃ āvāṭaṃ, byagghassa patanatthāya ekaṃ suppasaṇṭhānaṃ pabbhāraṃ katvā khaṇāpesi. Dvinnaṃ āvāṭānaṃ antare attano vasanatthāya pīṭhakaṃ kāresi. So thāmasampanne yodhasūkare gahetvā tasmiṃ tasmiṃ ṭhāne sūkare assāsento vicari. Tassevaṃ karontasseva sūriyo uggacchati.

The Tacchasūkara united all the boars in mind and asked, "At what time will the tiger come?" "Today at dawn, he took one and left; tomorrow at dawn he will come." Being skilled in battle, he thought, "Standing in this position, it is possible to win," and so he understood the lay of the land. Therefore, after observing one area, he had the boars graze even at night. Starting from the early dawn, he said, "Battle formations are of three kinds, such as the cart formation and others," and arranged a lotus formation. In the central position, he placed the suckling piglets. Surrounding them were their mothers, and around them were the barren sows. Next to them were the young boars, and beyond them were the young boars with budding tusks. Further out were the large-tusked boars, and beyond them were the old boars. Then, here and there, he formed groups of ten, twenty, and thirty, creating a dense mass of troops. For his own purpose, he had one pit dug, and for the tiger's downfall, he had a well-prepared slope excavated. Between the two pits, he had a platform made for himself to stay on. Taking the strongest warrior boars, he moved about, encouraging the boars in their respective positions. While he was doing this, the sun rose.

Atha byaggharājā kūṭajaṭilassa assamapadā nikkhamitvā pabbatatale aṭṭhāsi. Taṃ disvā sūkarā ‘‘āgato no bhante verī’’ti vadiṃsu. Mā bhāyatha, yaṃ yaṃ esa karoti, taṃ sabbaṃ sarikkhā hutvā karothāti. Byaggho sarīraṃ vidhunitvā osakkanto viya passāvamakāsi, sūkarāpi tatheva kariṃsu. Byaggho sūkare oloketvā mahānadaṃ nadi, tepi tatheva kariṃsu. So tesaṃ kiriyaṃ disvā cintesi ‘‘na ime pubbasadisā, ajja [Pg.346] mayhaṃ paṭisattuno hutvā vaggavaggā ṭhitā, saṃvidahako nesaṃ senānāyakopi atthi, ajja mayā etesaṃ santikaṃ gantuṃ na vaṭṭatī’’ti maraṇabhayatajjito nivattitvā kūṭajaṭilassa santikaṃ gato. Atha naṃ so tucchahatthaṃ disvā navamaṃ gāthamāha –

Then the tiger king, having emerged from the hermitage of the deceitful ascetic, stood on the mountainside. Seeing him, the boars cried out, "Our enemy has come, venerable sir!" "Do not fear. Whatever he does, do exactly the same," he said. The tiger shook his body and, as if retreating, urinated; the boars also did the same. The tiger looked at the boars and roared loudly; they too did the same. Observing their actions, he thought, "These are not as they were before. Today they have become my adversaries, standing in group after group. They even have a coordinator, a commander of the army. It is not right for me to go near them today." Terrified by the fear of death, he turned back and went to the deceitful ascetic. Then the ascetic, seeing him empty-handed, spoke the ninth verse:

168.

168.

‘‘Pāṇātipātā virato nu ajja, abhayaṃ nu te sabbabhūtesu dinnaṃ;

Dāṭhā nu te migavadhāya na santi, yo saṅghapatto kapaṇova jhāyasī’’ti.

"Have you abstained from killing today? Have you given safety to all beings? Do you have no fangs for slaying beasts, that you, having approached the herd, brood like a miserable wretch?"

Tattha saṅghapattoti yo tvaṃ sūkarasaṅghapatto hutvā kiñci gocaraṃ alabhitvā kapaṇo viya jhāyasīti.

Therein, 'saṅghapatto' means: 'You, having gone to the boar-herd and obtaining no prey, brood like a wretch.'

Atha byaggho tisso gāthā abhāsi –

Then the tiger spoke three verses:

169.

169.

‘‘Na me dāṭhā na vijjanti, balaṃ kāye samohitaṃ;

Ñātī ca disvāna sāmaggī ekato, tasmā ca jhāyāmi vanamhi ekako.

"It is not that I lack fangs, and strength is gathered in my body; but having seen the kinsmen united as one, therefore I brood alone in the forest."

170.

170.

‘‘Imassudaṃ yanti disodisaṃ pure, bhayaṭṭitā leṇagavesino puthu;

Te dāni saṅgamma vasanti ekato, yatthaṭṭhitā duppasahajja te mayā.

"Formerly, these very ones used to go in all directions, stricken with fear, seeking shelters separately. Now they gather and dwell together, and where they stand, they are hard for me to overcome today."

171.

171.

‘‘Pariṇāyakasampannā, sahitā ekavādino;

Te maṃ samaggā hiṃseyyuṃ, tasmā nesaṃ na patthaye’’ti.

"Endowed with a leader, united, speaking with one voice, they might harm me in concord; therefore, I do not approach them."

Tattha sāmaggī ekatoti sahitā hutvā ekato ṭhite. Imassudanti ime sudaṃ mayā akkhīni ummīletvā olokitamattāva pubbe disodisaṃ gacchanti. Puthūti visuṃ visuṃ. Yatthaṭṭhitāti yasmiṃ bhūmibhāge ṭhitā. Pariṇāyakasampannāti senānāyakena sampannā. Tasmā nesaṃ na patthayeti tena kāraṇena etesaṃ na patthemi.

Therein, 'sāmaggī ekato' means 'having become united, standing together as one.' 'Imassudaṃ' means: 'These, indeed, formerly used to go in all directions merely upon my opening my eyes and looking at them.' 'Puthu' means 'separately, individually.' 'Yatthaṭṭhitā' means 'standing in which part of the ground.' 'Pariṇāyakasampannā' means 'endowed with a commander.' 'Tasmā nesaṃ na patthaye' means: 'For that reason, I do not desire them.'

Taṃ [Pg.347] sutvā kūṭajaṭilo tassa ussāhaṃ janayanto gāthamāha –

Hearing this, the deceitful ascetic, arousing his enthusiasm, spoke a verse:

172.

172.

‘‘Ekova indo asure jināti, ekova seno hanti dije pasayha;

Ekova byaggho migasaṅghapatto, varaṃ varaṃ hanti balañhi tādisa’’nti.

"Alone, Indra conquers the Asuras; alone, the hawk slays the birds by force. Alone, the tiger, having reached a herd of beasts, slays the very best—for such is his strength."

Tattha migasaṅghapattoti migagaṇapatto hutvā varaṃ varaṃ migaṃ hanti. Balañhi tādisanti tādisañhi tassa balaṃ.

Therein, 'migasaṅghapatto' means: 'having reached a herd of beasts, he kills the very best beast.' 'Balañhi tādisaṃ' means: 'For such indeed is his strength.'

Atha byaggho gāthamāha –

Then the tiger spoke a verse:

173.

173.

‘‘Na heva indo na seno, napi byaggho migādhipo;

Samagge sahite ñātī, na byagghe kurute vase’’ti.

“Not indeed Indra, nor a hawk, nor even a tiger, the lord of beasts; when kinsmen are united and harmonious, not even a tiger can bring them under control.”

Tattha byaggheti byagghasadise hutvā sarīravidhūnanādīni katvā ṭhite vase na kurute, attano vase vattāpetuṃ na sakkotīti attho.

Therein, `byagghe` means: he does not bring under his control those who stand having become like tigers, shaking their bodies and so forth. The meaning is that he is unable to make them act according to his will.

Puna jaṭilo taṃ ussāhento dve gāthā abhāsi –

Again, the matted-hair ascetic, encouraging him, spoke two verses:

174.

174.

‘‘Kumbhīlakā sakuṇakā, saṅghino gaṇacārino;

Sammodamānā ekajjhaṃ, uppatanti ḍayanti ca.

“Kumbhīlaka birds, birds that flock together, moving in groups, rejoicing together, rise up and fly about.

175.

175.

‘‘Tesañca ḍayamānānaṃ, ekettha apasakkati;

Tañca seno nitāḷeti, veyyagghiyeva sā gatī’’ti.

“And among those flying, one here retreats; that one the hawk strikes down—such is indeed the way of a tiger.”

Tattha kumbhīlakāti evaṃnāmakā khuddakasakuṇā. Uppatantīti gocaraṃ carantā uppatanti. Ḍayanti cāti gocaraṃ gahetvā ākāsena gacchanti. Ekettha apasakkatīti eko etesu osakkitvā vā ekapassena vā visuṃ gacchati. Nitāḷetīti paharitvā gaṇhāti. Veyyagghiyeva sā gatīti byagghānaṃ esāti veyyagghi, samaggānaṃ gacchantānampi esā evarūpā gati byagghānaṃ gatiyeva nāma hoti. Na hi sakkā sabbehi ekatova gantuṃ, tasmā yo evaṃ tattha eko gacchati, taṃ gaṇhāti.

There, `kumbhīlakā` are small birds of that name. `Uppatanti` means they fly up while foraging. `Ḍayanti` means having taken their food, they fly through the sky. `Ekettha apasakkati` means one among them deviates or goes separately to one side. `Nitāḷeti` means it strikes and seizes. `Veyyagghiyeva sā gati`—`veyyagghi` means 'of tigers'; this is their way. Even for those moving together in harmony, this kind of fate is indeed the way of tigers. For it is not possible for all to go as one, so it seizes whichever one goes separately in this way.

Evañca pana vatvā ‘‘byaggharāja tvaṃ attano balaṃ na jānāsi, mā bhāyi, kevalaṃ tvaṃ naditvā pakkhanda, dve ekato gacchantā nāma na bhavissantī’’ti ussāhesi[Pg.348]. So tathā akāsi. Tamatthaṃ pakāsento satthā āha –

Having spoken thus, he encouraged him, saying, “Tiger king, you do not know your own strength. Do not fear. Simply roar and leap. The two will not go together.” He did so. Revealing that meaning, the Teacher said:

176.

176.

‘‘Ussāhito jaṭilena, luddenāmisacakkhunā;

Dāṭhī dāṭhīsu pakkhanti, maññamāno yathā pure’’ti.

“Urged on by the ascetic, the greedy one with eyes for prey; the tusked one charges among the tusked ones, thinking as before.”

Tattha dāṭhīti sayaṃ dāṭhāvudho itaresu dāṭhāvudhesu pakkhandi. Yathā pureti yathā pubbe maññati, tatheva maññamāno.

There, `dāṭhī` means he himself, armed with tusks, charged among others armed with tusks. `Yathā pure` means thinking just as he had thought before.

So kira gantvā pabbatatale tāva aṭṭhāsi. Sūkarā ‘‘punāgato sāmi, coro’’ti tacchassa ārocesuṃ. So ‘‘mā bhāyathā’’ti te assāsetvā uṭṭhāya dvinnaṃ āvāṭānaṃ antare pīṭhakāya aṭṭhāsi. Byaggho vegaṃ janetvā tacchasūkaraṃ sandhāya pakkhandi. Tacchasūkaro parivattitvā pacchāmukho purimaāvāṭe pati. Byaggho ca vegaṃ sandhāretuṃ asakkonto gantvā suppapabbhāre āvāṭe patitvā puñjakitova aṭṭhāsi. Tacchasūkaro vegena uṭṭhāya tassa antarasatthimhi dāṭhaṃ otāretvā yāva hadayā phāletvā maṃsaṃ khāditvā mukhena ḍaṃsitvā bahiāvāṭe pātetvā ‘‘gaṇhathimaṃ dāsa’’nti āha. Paṭhamāgatā ekavārameva tuṇḍotāraṇamattaṃ labhiṃsu, pacchā āgatā alabhitvā ‘‘byagghamaṃsaṃ nāma kīdisa’’nti vadiṃsu. Tacchasūkaro āvāṭā uttaritvā sūkare oloketvā ‘‘kiṃ nu kho na tussathā’’ti āha. ‘‘Sāmi, eko tāva byaggho gahito, añño paneko dasabyagghagghanako atthī’’ti? ‘‘Ko nāmeso’’ti? ‘‘Byagghena ābhatābhatamaṃsaṃ khādako kūṭajaṭilo’’ti. ‘‘Tena hi etha, gaṇhissāma na’’nti tehi saddhiṃ vegena pakkhandi.

He went and stood at the foot of the mountain. The boars reported to the carpenter boar, “Master, the thief has come again!” He reassured them, saying, “Do not fear,” and then stood on a seat between two pits. The tiger, gathering speed, leaped towards the carpenter boar. The carpenter boar turned around and fell backward into the front pit. The tiger, unable to stop its momentum, went and fell into the pit on the steep slope, landing in a heap. The carpenter boar quickly got up, drove its tusk into the tiger’s inner thigh, splitting it open to the heart, devoured the flesh, bit it with its mouth, and threw it out of the pit, saying, “Seize this slave!” The first arrivals got only a mouthful, while those who came later got nothing and said, “What is tiger meat like?” The carpenter boar climbed out of the pit, looked at the boars, and said, “Are you not satisfied?” “Master, one tiger has been caught, but there is another, worth ten tigers,” they replied. “Who is that?” “The deceitful ascetic who eats the meat brought by the tiger.” “Then come, let us seize him,” and with them, he swiftly charged.

Jaṭilo ‘‘byaggho cirāyatī’’ti tassa āgamanamaggaṃ olokento bahū sūkare āgacchante disvā ‘‘ime byagghaṃ māretvā mama māraṇatthāya āgacchanti maññe’’ti palāyitvā ekaṃ udumbararukkhaṃ abhiruhi. Sūkarā ‘‘esa rukkhaṃ āruḷho’’ti vadiṃsu. ‘‘Kiṃ rukkha’’nti. ‘‘Udumbararukkha’’nti. ‘‘Tena hi mā cintayittha, idāni naṃ gaṇhissāmā’’ti taruṇasūkare pakkositvā rukkhamūlatā [Pg.349] paṃsuṃ apabyūhāpesi, sūkarīhi mukhapūraṃ udakaṃ āharāpesi, mahādāṭhasūkarehi samantā mūlāni chindāpesi. Ekaṃ ujukaṃ otiṇṇamūlameva aṭṭhāsi. Tato sesasūkare ‘‘tumhe apethā’’ti ussāretvā jaṇṇukehi patiṭṭhahitvā dāṭhāya mūlaṃ pahari, pharasunā pahaṭaṃ viya chijjitvā gataṃ. Rukkho parivattitvā pati. Taṃ kūṭajaṭilaṃ patantameva sampaṭicchitvā maṃsaṃ bhakkhesuṃ. Taṃ acchariyaṃ disvā rukkhadevatā gāthamāha –

The ascetic, thinking, “The tiger is taking too long,” looked along the path of its return and saw many boars approaching. “They must have killed the tiger and are coming to kill me,” he thought, and fled, climbing an udumbara tree. The boars said, “He has climbed the tree.” “What tree?” “An udumbara tree.” “Then do not worry, we will catch him now.” He summoned the young boars and had them clear away the soil from the base of the tree; he had the sows bring mouthfuls of water; and he had the boars with large tusks cut the roots all around. Only one straight, downward-growing root remained. Then, having driven away the remaining boars, he braced himself on his knees and struck the root with his tusk. It was cut as if struck by an axe. The tree overturned and fell. Catching the deceitful ascetic as he fell, they devoured his flesh. Seeing this marvel, the tree deity spoke a verse:

177.

177.

‘‘Sādhu sambahulā ñātī, api rukkhā araññajā;

Sūkarehi samaggehi, byaggho ekāyane hato’’ti.

“Good are many relatives, even like trees born in the forest; by the united boars, the tiger was killed in a single encounter.”

Tattha ekāyane hatoti ekagamanasmiṃyeva hato.

Here, `ekāyane hato` means killed in a single encounter.

Ubhinnaṃ pana nesaṃ hatabhāvaṃ pakāsento satthā itaraṃ gāthamāha –

To reveal the fate of both of them being killed, the Teacher spoke another verse:

178.

178.

‘‘Brāhmaṇañceva byagghañca, ubho hantvāna sūkarā;

Ānandino pamuditā, mahānādaṃ panādisu’’nti.

“Having slain both the brahmin and the tiger, the boars, joyful and elated, raised a great shout.”

Puna tacchasūkaro te pucchi ‘‘aññepi vo amittā atthī’’ti? Sūkarā ‘‘natthi, sāmī’’ti vatvā ‘‘taṃ abhisiñcitvā rājānaṃ karissāmā’’ti udakaṃ pariyesantā jaṭilassa pānīyasaṅkhaṃ disvā taṃ dakkhiṇāvaṭṭaṃ saṅkharatanaṃ pūretvā udakaṃ abhiharitvā tacchasūkaraṃ udumbararukkhamūleyeva abhisiñciṃsu. Abhisekaudakaṃ āsittaṃ, sūkarimevassa aggamahesiṃ kariṃsu. Tato paṭṭhāya udumbarabhaddapīṭhe nisīdāpetvā dakkhiṇāvaṭṭasaṅkhena abhisekakaraṇaṃ pavattaṃ. Tampi atthaṃ pakāsento satthā osānagāthamāha –

Again, the carpenter boar asked them, “Do you have any other enemies?” The boars replied, “No, master,” and said, “We will consecrate you as king.” Searching for water, they saw the ascetic's water conch. Filling that right-spiraling conch-shell treasure with water, they brought the water and consecrated the carpenter boar right at the foot of the udumbara tree. As the consecration water was poured, they made a sow his chief queen. From then on, seating him on the auspicious udumbara seat, the consecration ceremony was performed with the right-spiraling conch shell. To explain this meaning, the Teacher spoke the concluding verse:

179.

179.

‘‘Te su udumbaramūlasmiṃ, sūkarā susamāgatā;

Tacchakaṃ abhisiñciṃsu, tvaṃ no rājāsi issaro’’ti.

“Those boars, well met at the foot of the udumbara tree, anointed the carpenter: ‘You are our king, our lord.’”

Tattha te sūti te sūkarā, su-kāro nipātamattaṃ. Udumbaramūlasminti udumbarassa mūle.

Here, `te su` means 'those boars'; `su` is merely a particle. `Udumbaramūlasmiṃ` means at the base of the udumbara tree.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva, pubbepi dhanuggahatissatthero yuddhasaṃvidahane chekoyevā’’ti vatvā jātakaṃ samodhānesi [Pg.350] – ‘‘tadā kūṭajaṭilo devadatto ahosi, tacchasūkaro dhanuggahatisso, rukkhadevatā pana ahameva ahosi’’nti.

Having delivered this teaching, the Teacher said, “Not only now, monks, but in the past also, the Elder Dhanuggahatissa was skilled in the arrangement of battle.” Connecting the story, he said, “At that time, the deceitful ascetic was Devadatta, the carpenter boar was Dhanuggahatissa, and the tree deity was indeed myself.”

Tacchasūkarajātakavaṇṇanā navamā.

The ninth, the commentary on the Tacchasūkara Jātaka.

[493] 10. Mahāvāṇijajātakavaṇṇanā

[493] 10. The Commentary on the Mahāvāṇija Jātaka

Vāṇijā samitiṃ katvāti idaṃ satthā jetavane viharanto sāvatthivāsino vāṇije ārabbha kathesi. Te kira vohāratthāya gacchantā satthu mahādānaṃ datvā saraṇesu ca sīlesu ca patiṭṭhāya ‘‘bhante, sace arogā āgamissāma, puna tumhākaṃ pāde vandissāmā’’ti vatvā pañcamattehi sakaṭasatehi nikkhamitvā kantāraṃ patvā maggaṃ asallakkhetvā maggamūḷhā nirudake nirāhāre araññe vicarantā ekaṃ nāgapariggahitaṃ nigrodharukkhaṃ disvā sakaṭāni mocetvā rukkhamūle nisīdiṃsu. Te tassa udakatintāni viya nīlāni siniddhāni pattāni udakapuṇṇā viya ca sākhā disvā cintayiṃsu ‘‘imasmiṃ rukkhe udakaṃ sañcarantaṃ viya paññāyati, imassa purimasākhaṃ chindāma, pānīyaṃ no dassatī’’ti. Atheko rukkhaṃ abhiruhitvā sākhaṃ chindi, tato tālakkhandhappamāṇā udakadhārā pavatti. Te tattha nhatvā pivitvā ca dakkhiṇasākhaṃ chindiṃsu, tato nānaggarasabhojanaṃ nikkhami. Taṃ bhuñjitvā pacchimasākhaṃ chindiṃsu, tato alaṅkataitthiyo nikkhamiṃsu. Tāhi saddhiṃ abhiramitvā uttarasākhaṃ chindiṃsu, tato satta ratanāni nikkhamiṃsu. Tāni gahetvā pañca sakaṭasatāni pūretvā sāvatthiṃ paccāgantvā dhanaṃ gopetvā gandhamālādihatthā jetavanaṃ gantvā satthāraṃ vanditvā pūjetvā ekamantaṃ nisinnā dhammakathaṃ sutvā nimantetvā punadivase mahādānaṃ datvā ‘‘bhante, imasmiṃ dāne amhākaṃ dhanadāyikāya rukkhadevatāya pattiṃ demā’’ti pattiṃ adaṃsu. Satthā niṭṭhitabhattakicco ‘‘katararukkhadevatāya pattiṃ dethā’’ti pucchi. Vāṇijā nigrodharukkhe dhanassa laddhākāraṃ tathāgatassārocesuṃ. Satthā ‘‘tumhe tāva mattaññutāya taṇhāvasikā ahutvā dhanaṃ labhittha, pubbe pana amattaññutāya taṇhāvasikā dhanañca jīvitañca vijahiṃsū’’ti vatvā tehi yācito atītaṃ āhari.

"The merchants held a meeting"—this the Teacher related while dwelling in Jetavana, concerning the merchants of Sāvatthī. It is said that they, setting out for trade, having given a great offering to the Teacher and having become established in the refuges and the precepts, said, "Venerable sir, if we return in good health, we will pay homage at your feet again." Then, with five hundred carts, they departed. Having reached a wilderness and losing their way, they wandered, bewildered, in a waterless, foodless forest. There, they saw a banyan tree protected by a nāga. Unyoking their carts, they sat at the foot of the tree. Seeing its leaves, blue and glossy as if soaked in water, and its branches appearing full of water, they thought, "It seems that water flows within this tree. Let us cut its eastern branch; it will give us water to drink." Then one climbed the tree and cut a branch, whereupon a stream of water, as thick as a palm trunk, gushed forth. There, they bathed and drank. Next, they cut the southern branch, and from it emerged foods of various excellent flavors. Having eaten, they cut the western branch, and from it came beautifully adorned women. After delighting in their company, they then cut the northern branch, and from it emerged the seven kinds of jewels. Taking these, they filled five hundred carts and returned to Sāvatthī. Safeguarding their wealth, they went to Jetavana with perfumes and garlands in hand, paid homage to the Teacher, made offerings, and sat to one side. After hearing the Dhamma talk, they invited him. The next day, they gave a great offering and said, "Venerable sir, in this offering, we dedicate the merit to the tree-deity who gave us wealth." The Teacher, having finished his meal, asked, "To which tree-deity do you dedicate the merit?" The merchants then recounted to the Tathāgata how they had obtained wealth from the banyan tree. The Teacher said, "You, being moderate and not enslaved by craving, have obtained wealth. But in the past, due to immoderation and being enslaved by craving, people lost both wealth and life." Being entreated by them, he then related a past event.

Atīte [Pg.351] bārāṇasinagare tadeva pana kantāraṃ sveva nigrodho. Vāṇijā maggamūḷhā hutvā tameva nigrodhaṃ passiṃsu. Tamatthaṃ satthā abhisambuddho hutvā kathento imā gāthā āha –

In the past, in the city of Bārāṇasī, there was that very same wilderness and that very same banyan tree. The merchants, having lost their way, saw that same banyan tree. The Teacher, having become fully enlightened, spoke these verses while relating that matter:

180.

180.

‘‘Vāṇijā samitiṃ katvā, nānāraṭṭhato āgatā;

Dhanāharā pakkamiṃsu, ekaṃ katvāna gāmaṇiṃ.

"Merchants, having formed an assembly, came from various countries; seeking wealth, they departed, having appointed one as their leader."

181.

181.

‘‘Te taṃ kantāramāgamma, appabhakkhaṃ anodakaṃ;

Mahānigrodhamaddakkhuṃ, sītacchāyaṃ manoramaṃ.

"Reaching that wilderness, with little food and no water, they saw a great banyan tree, cool-shaded and delightful."

182.

182.

‘‘Te ca tattha nisīditvā, tassa rukkhassa chāyayā;

Vāṇijā samacintesuṃ, bālā mohena pārutā.

"And having sat there in the shade of that tree, the merchants deliberated, foolish and shrouded in delusion."

183.

183.

‘‘Allāyate ayaṃ rukkho, api vārīva sandati;

Iṅghassa purimaṃ sākhaṃ, mayaṃ chindāma vāṇijā.

"'This tree is moist, it seems as if water flows from it. Come, merchants, let us cut its eastern branch.'"

184.

184.

‘‘Sā ca chinnāva pagghari, acchaṃ vāriṃ anāvilaṃ;

Te tattha nhatvā pivitvā, yāvaticchiṃsu vāṇijā.

"And as soon as it was cut, it gushed forth clear, untroubled water. There the merchants bathed and drank as much as they wished."

185.

185.

‘‘Dutiyaṃ samacintesuṃ, bālā mohena pārutā;

Iṅghassa dakkhiṇaṃ sākhaṃ, mayaṃ chindāma vāṇijā.

"A second time they deliberated, foolish and shrouded in delusion: 'Come, merchants, let us cut the southern branch.'"

186.

186.

‘‘Sā ca chinnāva pagghari, sālimaṃsodanaṃ bahuṃ;

Appodavaṇṇe kummāse, siṅgiṃ vidalasūpiyo.

"And as soon as it was cut, it poured forth abundant rice with meat, gruel with little water, ginger, and soups of split pulses."

187.

187.

‘‘Te tattha bhutvā khāditvā, yāvaticchiṃsu vāṇijā;

Tatiyaṃ samacintesuṃ, bālā mohena pārutā;

Iṅghassa pacchimaṃ sākhaṃ, mayaṃ chindāma vāṇijā.

"There the merchants ate and consumed as much as they wished. A third time they deliberated, foolish and shrouded in delusion: 'Come, merchants, let us cut the western branch.'"

188.

188.

‘‘Sā ca chinnāva pagghari, nāriyo samalaṅkatā;

Vicitravatthābharaṇā, āmuttamaṇikuṇḍalā.

"And as soon as it was cut, it streamed forth well-adorned women, in varied garments and ornaments, wearing jeweled earrings."

189.

189.

‘‘Api su vāṇijā ekā, nāriyo paṇṇavīsati;

Samantā parivāriṃsu, tassa rukkhassa chāyayā;

Te tāhi paricāretvā, yāvaticchiṃsu vāṇijā.

"For each merchant there was one woman, and for the leader, twenty-five. They surrounded them all around in the shade of that tree. Being served by them, the merchants delighted as much as they wished."

190.

190.

‘‘Catutthaṃ [Pg.352] samacintesuṃ, bālā mohena pārutā;

Iṅghassa uttaraṃ sākhaṃ, mayaṃ chindāma vāṇijā.

"A fourth time they deliberated, foolish and shrouded in delusion: 'Come, merchants, let us cut the northern branch.'"

191.

191.

‘‘Sā ca chinnāva pagghari, muttā veḷuriyā bahū;

Rajataṃ jātarūpañca, kuttiyo paṭiyāni ca.

"And as soon as it was cut, it showered forth many pearls and beryl gems, silver and gold, and carpets and coverlets."

192.

192.

‘‘Kāsikāni ca vatthāni, uddiyāni ca kambalā;

Te tattha bhāre bandhitvā, yāvaticchiṃsu vāṇijā.

"And fabrics from Kāsī, and blankets from Uḍḍiyāna; there they bound them into bundles, as much as the merchants wished."

193.

193.

‘‘Pañcamaṃ samacintesuṃ, bālā mohena pārutā;

Iṅghassa mūlaṃ chindāma, api bhiyyo labhāmase.

"A fifth time they deliberated, foolish and shrouded in delusion: 'Come, let us cut the root; perhaps we may obtain even more.'"

194.

194.

‘‘Athuṭṭhahi satthavāho, yācamāno katañjalī;

Nigrodho kiṃ parajjhati, vāṇijā bhaddamatthu te.

"Then the caravan leader arose, entreating with clasped hands: 'What offense has the banyan committed? Merchants, may it be well with you.'"

195.

195.

‘‘Vāridā purimā sākhā, annapānañca dakkhiṇā;

Nāridā pacchimā sākhā, sabbakāme ca uttarā;

Nigrodho kiṃ parajjhati, vāṇijā bhaddamatthu te.

"'The eastern branch gave water, the southern, food and drink; the western branch gave women, and the northern, all desires. What offense has the banyan committed? Merchants, may it be well with you.'"

196.

196.

‘‘Yassa rukkhassa chāyāya, nisīdeyya sayeyya vā;

Na tassa sākhaṃ bhañjeyya, mittadubbho hi pāpako.

"'In the shade of whatever tree one might sit or lie, one should not break a branch of it, for to injure a friend is a wicked thing.'"

197.

197.

‘‘Te ca tassānādiyitvā, ekassa vacanaṃ bahū;

Nisitāhi kuṭhārīhi, mūlato naṃ upakkamu’’nti.

"But the many, not heeding the word of that one, with sharpened axes, set upon it at the root."

Tattha samitiṃ katvāti bārāṇasiyaṃ samāgamaṃ katvā, bahū ekato hutvāti attho. Pakkamiṃsūti pañcahi sakaṭasatehi bārāṇaseyyakaṃ bhaṇḍaṃ ādāya pakkamiṃsu. Gāmaṇinti ekaṃ paññavantataraṃ satthavāhaṃ katvā. Chāyayāti chāyāya. Allāyateti udakabharito viya allo hutvā paññāyati. Chinnāva paggharīti eko rukkhārohanakusalo abhiruhitvā taṃ chindi, sā chinnamattāva paggharīti dasseti. Paratopi eseva nayo.

Herein, having formed an assembly means having gathered in Bārāṇasī; the meaning is that many came together. They departed means they departed with five hundred carts, taking merchandise from Bārāṇasī. Having appointed a leader means having made one who was more intelligent the caravan leader. Chāyayā is used in the sense of 'in the shade.' Is moist means it appears moist, as if filled with water. As soon as it was cut, it gushed forth shows that one skilled in climbing trees climbed and cut it, and it gushed forth the very moment it was cut. This same principle applies hereafter.

Appodavaṇṇe [Pg.353] kummāseti appodakapāyāsasadise kummāse. Siṅginti siṅgiverādikaṃ uttaribhaṅgaṃ. Vidalasūpiyoti muggasūpādayo. Vāṇijā ekāti ekekassa vāṇijassa yattakā vāṇijā, tesu ekekassa ekekāva, satthavāhassa pana santike pañcavīsatīti attho. Parivāriṃsūti parivāresuṃ. Tāhi pana saddhiṃyeva nāgānubhāvena sāṇivitānasayanādīni pagghariṃsu.

Gruel with little water means gruel resembling rice porridge with little water. Ginger means ginger and other condiments. Soups of split pulses means soups of mung beans and so forth. For each merchant, one means that for each and every merchant, there was one woman, but in the presence of the caravan leader, there were twenty-five. They surrounded is simply parivāresuṃ. And along with them, by the power of the nāga, hempen canopies, beds, and so forth also gushed forth.

Kuttiyoti hatthattharādayo. Paṭiyānicāti uṇṇāmayapaccattharaṇāni. ‘‘Setakambalānī’’tipi vadantiyeva. Uddiyāni ca kambalāti uddiyāni nāma kambalā atthi. Te tattha bhāre bandhitvāti yāvatakaṃ icchiṃsu, tāvatakaṃ gahetvā pañca sakaṭasatāni pūretvāti attho. Vāṇijā bhaddamatthu teti ekekaṃ vāṇijaṃ ālapanto ‘‘bhaddaṃ te atthū’’ti āha. Annapānañcāti annañca pānañca adāsi. Sabbakāme cāti sabbakāme ca adāsi. Mittadubbho hīti mittānaṃ dubbhanapuriso hi pāpako lāmako nāma. Anādiyitvāti tassa vacanaṃ aggahetvā. Upakkamunti mohāva chindituṃ ārabhiṃsu.

Carpets means carpets for elephants and so forth. Coverlets means woolen spreads. Some just say 'white blankets.' And blankets from Uḍḍiyāna means there are blankets by the name of Uḍḍiyāna. There they bound them into bundles means having taken as much as they wished, they filled the five hundred carts. Merchants, may it be well with you means, addressing each merchant, he said, 'May it be well with you.' And food and drink means it gave food and drink. And all desires means it gave all desirable things. For to injure a friend means a person who harms friends is indeed called wicked and base. Not heeding means not taking his word. They set upon it means out of delusion they began to cut.

Atha ne chindanatthāya rukkhaṃ upagate disvā nāgarājā cintesi ‘‘ahaṃ etesaṃ pipāsitānaṃ pānīyaṃ dāpesiṃ, tato dibbabhojanaṃ, tato sayanādīni ceva paricārikā ca nāriyo, tato pañcasatasakaṭapūraṃ ratanaṃ, idāni panime ‘‘rukkhaṃ mūlato chindissāmā’ti vadanti, ativiya luddhā ime, ṭhapetvā satthavāhaṃ avasese māretuṃ vaṭṭatī’’ti. So ‘‘ettakā sannaddhayodhā nikkhamantu, ettakā dhanuggahā, ettakā vammino’’ti senaṃ vicāresi. Tamatthaṃ pakāsento satthā gāthamāha –

Then, seeing them approach the tree to cut it down, the nāga king thought, "I had drink given to these thirsty ones, then divine food, then beds and the like and serving women, then treasure to fill five hundred carts, but now these say, 'We will cut the tree from the root.' These are exceedingly greedy. It is fitting to kill all except the caravan leader." He arrayed his army, saying, "Let so many armed warriors come forth, so many archers, so many armored men." The Teacher, revealing this meaning, spoke a verse:

198.

198.

‘‘Tato nāgā nikkhamiṃsu, sannaddhā paṇṇavīsati;

Dhanuggahānaṃ tisatā, chasahassā ca vammino’’ti.

"Then the nāgas came forth, twenty-five arrayed in armor; three hundred archers, and six thousand armored men."

Tattha sannaddhāti suvaṇṇarajatādivammakavacikā. Dhanuggahānaṃ tisatāti meṇḍavisāṇadhanuggahānaṃ tīṇi satāni. vamminoti kheṭakaphalakahatthā chasahassā.

There, "sannaddhā" means clad in armor and mail of gold, silver, and the like. "Three hundred archers" means three hundred archers with ram's horn bows. "Vammino" means six thousand with shields and bucklers in hand.

199.

199.

‘‘Ete [Pg.354] hanatha bandhatha, mā vo muñcittha jīvitaṃ;

Ṭhapetvā satthavāhaṃva, sabbe bhasmaṃ karotha ne’’ti. – ayaṃ nāgarājena vuttagāthā;

"Kill them, bind them, do not let them live; except for the caravan leader, reduce them all to ashes." —This verse was spoken by the nāga king.

Tattha mā vo muñcittha jīvitanti kassaci ekassapi jīvitaṃ mā muñcittha.

There, "mā vo muñcittha jīvitaṃ" means: do not spare the life of even a single one.

Nāgā tathā katvā attharaṇādīni pañcasu sakaṭasatesu āropetvā satthavāhaṃ gahetvā sayaṃ tāni sakaṭāni pājentā bārāṇasiṃ gantvā sabbaṃ dhanaṃ tassa gehe paṭisāmetvā taṃ āpucchitvā attano nāgabhavanameva gatā. Tamatthaṃ viditvā satthā ovādavasena gāthādvayamāha –

The nāgas, having done so, loaded the carpets and other items onto five hundred carts, took the caravan leader, and themselves drove those carts to Bārāṇasī. They deposited all the wealth in his house, took their leave of him, and returned to their own nāga abode. Understanding this matter, the Teacher spoke two verses by way of admonition:

200.

200.

‘‘Tasmā hi paṇḍito poso, sampassaṃ atthamattano;

Lobhassa na vasaṃ gacche, haneyyārisakaṃ manaṃ.

"Therefore, a wise person, seeing their own benefit, should not fall under the power of greed; they should slay the hostile mind."

201.

201.

‘‘Evamādīnavaṃ ñatvā, taṇhā dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti.

"Having known such a drawback, and that craving is the origin of suffering, a bhikkhu, rid of craving, not grasping, should wander mindfully."

Tattha tasmāti yasmā lobhavasikā mahāvināsaṃ pattā, satthavāho uttamasampattiṃ, tasmā. Haneyyārisakaṃ mananti anto uppajjamānānaṃ nānāvidhānaṃ lobhasattūnaṃ santakaṃ manaṃ, lobhasampayuttacittaṃ haneyyāti attho. Evamādīnavanti evaṃ lobhe ādīnavaṃ jānitvā. Taṇhā dukkhassa sambhavanti jātiādidukkhassa taṇhā sambhavo, tato etaṃ dukkhaṃ nibbattati, evaṃ taṇhāva dukkhassa sambhavaṃ ñatvā vītataṇho taṇhāādānena anādāno maggena āgatāya satiyā sato hutvā bhikkhu paribbaje iriyetha vattethāti arahattena desanāya kūṭaṃ gaṇhi.

Here, "tasmā" means: because those under the sway of greed met with great destruction, and the caravan leader attained the highest success, therefore. "Haneyyārisakaṃ manaṃ" means one should destroy the mind that is the possession of the various enemies in the form of greed arising within; that is, the mind associated with greed. "Evamādīnavaṃ" means knowing the danger in greed in this way. "Taṇhā dukkhassa sambhavaṃ" means craving is the origin of suffering such as birth and so on, from which this suffering originates; thus, knowing craving itself as the origin of suffering, a bhikkhu, rid of craving, not grasping through the grasping of craving, being mindful with mindfulness that has come by way of the path, should wander or conduct himself—he brought the teaching to its culmination with Arahantship.

Imañca pana dhammadesanaṃ āharitvā ‘‘evaṃ upāsakā pubbe lobhavasikā vāṇijā mahāvināsaṃ pattā, tasmā lobhavasikena na bhavitabba’’nti vatvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne te vāṇijā sotāpattiphale patiṭṭhitā. Tadā nāgarājā sāriputto ahosi, satthavāho pana ahameva ahosinti.

Having brought forth this Dhamma discourse, he said, "Thus, lay followers, merchants in the past, being under the sway of greed, met with great ruin. Therefore, one should not be under the sway of greed." Having declared the truths, he connected the birth story. At the conclusion of the truths, those merchants were established in the fruit of stream-entry. At that time, the nāga king was Sāriputta, and the caravan leader was I myself.

Mahāvāṇijajātakavaṇṇanā dasamā.

The Commentary on the Great Merchant Jātaka, the Tenth.

[494] 11. Sādhinajātakavaṇṇanā

[494] 11. The Commentary on the Sādhina Jātaka

Abbhuto [Pg.355] vata lokasminti idaṃ satthā jetavane viharanto uposathike upāsake ārabbha kathesi. Tadā hi satthā ‘‘upāsakā porāṇakapaṇḍitā attano uposathakammaṃ nissāya manussasarīreneva devalokaṃ gantvā ciraṃ vasiṃsū’’ti vatvā tehi yācito atītaṃ āhari.

"Wonderful indeed in the world!"—this the Teacher spoke while dwelling in Jetavana, concerning the lay devotees observing the Uposatha. At that time, the Teacher, having said, "Lay devotees, the wise of ancient times, relying on their Uposatha observance, went to the world of the devas in their human bodies and lived there for a long time," and being requested by them, related a past event.

Atīte mithilāyaṃ sādhino nāma rājā dhammena rajjaṃ kāresi. So catūsu nagaradvāresu nagaramajjhe nivesanadvāre cāti cha dānasālāyo kāretvā sakalajambudīpaṃ unnaṅgalaṃ katvā mahādānaṃ pavattesi, devasikaṃ cha satasahassāni vayakaraṇaṃ gacchanti, pañca sīlāni rakkhati, uposathaṃ upavasati. Raṭṭhavāsinopi tassa ovāde ṭhatvā dānādīni puññāni katvā matamatā devanagareyeva nibbattiṃsu. Sudhammadevasabhaṃ pūretvā nisinnā devā rañño sīlādiguṇameva vaṇṇayanti. Taṃ sutvā sesadevāpi rājānaṃ daṭṭhukāmā ahesuṃ. Sakko devarājā tesaṃ manaṃ viditvā āha – ‘‘sādhinarājānaṃ daṭṭhukāmatthā’’ti. ‘‘Āma devā’’ti. So mātaliṃ āṇāpesi ‘‘gaccha tvaṃ vejayantarathaṃ yojetvā sādhinarājānaṃ ānehī’’ti. So ‘‘sādhū’’ti sampaṭicchitvā rathaṃ yojetvā videharaṭṭhaṃ agamāsi, tadā puṇṇamadivaso hoti. Mātali manussānaṃ sāyamāsaṃ bhuñjitvā gharadvāresu sukhakathāya nisinnakāle candamaṇḍalena saddhiṃ rathaṃ pesesi. Manussā ‘‘dve candā uṭṭhitā’’ti vadantā puna candamaṇḍalaṃ ohāya rathaṃ āgacchantaṃ disvā ‘‘nāyaṃ cando, ratho eso, devaputto paññāyati, kassesa etaṃ manomayasindhavayuttaṃ dibbarathaṃ āneti, na aññassa, amhākaṃ rañño bhavissati, rājā hi no dhammiko dhammarājā’’ti somanassajātā hutvā añjaliṃ paggayha ṭhitā paṭhamaṃ gāthamāhaṃsu –

In the past, in Mithilā, a king named Sādhina ruled the kingdom righteously. He had six alms halls established: at the four city gates, in the middle of the city, and at his own palace gate. Having made the whole of Jambudīpa unbolted, he instituted a great giving. Daily, six hundred thousand went for expenses; he observed the five precepts and undertook the Uposatha. The inhabitants of the kingdom, abiding by his instruction, performed meritorious deeds such as giving and, whenever they died, were reborn in the city of the devas. The devas, seated filling the Sudhammā assembly hall, praised the king’s virtues of morality and the like. Hearing this, the other devas also became desirous of seeing the king. Sakka, the king of devas, knowing their thought, said, “Do you wish to see King Sādhina?” “Yes, lord.” He then commanded Mātali, “Go, yoke the Vejayanta chariot and bring King Sādhina.” Saying, “Very well,” he consented, yoked the chariot, and went to the Videha kingdom. It was then a full moon day. Mātali sent the chariot along with the moon's orb at the time when humans, having eaten their evening meal, were sitting at their doorsteps engaged in pleasant conversation. The people, saying, “Two moons have risen!” then saw the chariot coming, leaving the moon's orb behind, and said, “This is no moon, it is a chariot! A son of the devas is visible! For whom does he bring this mind-made, divine chariot yoked with Sindh horses? Surely for none other than our king, for our king is righteous, a king of righteousness.” Filled with joy, they stood with hands reverently joined and recited the first verse:

202.

202.

‘‘Abbhuto vata lokasmiṃ, uppajji lomahaṃsano;

Dibbo ratho pāturahu, vedehassa yasassino’’ti.

"A wonder, indeed, has arisen in the world, a hair-raising event; a divine chariot has appeared for the glorious one of Videha."

Tassattho – abbhuto vatesa amhākaṃ rājā, lokasmiṃ lomahaṃsano uppajji, yassa dibbo ratho pāturahosi vedehassa yasassinoti.

Its meaning is: Wonderful indeed is this king of ours; a hair-raising event has arisen in the world, for which glorious Videhan a divine chariot has appeared.

Mātalipi [Pg.356] taṃ rathaṃ ānetvā manussesu gandhamālādīhi pūjentesu tikkhattuṃ nagaraṃ padakkhiṇaṃ katvā rañño nivesanadvāraṃ gantvā rathaṃ nivattetvā pacchābhāgena sīhapañjaraummāre ṭhapetvā ārohaṇasajjaṃ katvā aṭṭhāsi. Taṃ divasaṃ rājāpi dānasālāyo oloketvā ‘‘iminā niyāmena dānaṃ dethā’’ti āṇāpetvā uposathaṃ samādiyitvā divasaṃ vītināmetvā amaccagaṇaparivuto alaṅkatamahātale pācīnasīhapañjarābhimukho dhammayuttaṃ kathento nisinno hoti. Atha naṃ mātali rathābhiruhanatthaṃ nimantetvā ādāya agamāsi. Tamatthaṃ pakāsento satthā imā gāthā abhāsi –

Mātali, having brought the chariot, while the people honored it with perfumes and garlands, circumambulated the city three times and went to the gate of the king’s residence. He turned the chariot around, placed it with its rear part at the lion-windowed archway, made it ready for mounting, and stood by. That day, the king, after inspecting the alms halls and ordering, “Give alms in this manner,” undertook the Uposatha observance and spent the day. Surrounded by his retinue of ministers, he was seated on the great decorated terrace, facing the eastern lion-window, discoursing on what is connected with the Dhamma. Then Mātali invited him to mount the chariot and departed with him. To explain this matter, the Teacher spoke these verses:

203.

203.

‘‘Devaputto mahiddhiko, mātali devasārathi;

Nimantayittha rājānaṃ, vedehaṃ mithilaggahaṃ.

"The son of the devas of great power, Mātali, charioteer of the devas, invited the king, Vedeha, lord of Mithilā."

204.

204.

‘‘Ehimaṃ rathamāruyha, rājaseṭṭha disampati;

Devā dassanakāmā te, tāvatiṃsā saindakā;

Saramānā hi te devā, sudhammāyaṃ samacchare.

"Come, mount this chariot, O best of kings, lord of the land. The Tāvatiṃsa devas, together with Inda, desire to see you. For the devas, remembering you, are assembled in the Sudhammā Hall."

205.

205.

‘‘Tato ca rājā sādhino, vedeho mithilaggaho;

Sahassayuttamāruyha, agā devāna santike;

Taṃ devā paṭinandiṃsu, disvā rājānamāgataṃ.

"Then King Sādhina, the Videhan, lord of Mithilā, having mounted the chariot yoked with a thousand, went into the presence of the devas. The devas welcomed him, seeing the king had arrived."

206.

206.

‘‘Svāgataṃ te mahārāja, atho te adurāgataṃ;

Nisīda dāni rājīsi, devarājassa santike.

"Welcome to you, great king; and your coming is well-come. Now be seated, O royal sage, in the presence of the king of the devas."

207.

207.

‘‘Sakkopi paṭinandittha, vedehaṃ mithilaggahaṃ;

Nimantayittha kāmehi, āsanena ca vāsavo.

"Sakka also welcomed the Videhan, the lord of Mithilā; Vāsava invited him with sensual pleasures and with a seat."

208.

208.

‘‘Sādhu khosi anuppatto, āvāsaṃ vasavattinaṃ;

Vasa devesu rājīsi, sabbakāmasamiddhisu;

Tāvatiṃsesu devesu, bhuñja kāme amānuse’’ti.

“Well indeed have you come to the abode where power prevails. Dwell among the gods, O royal sage, who are fulfilled in all desires. Among the Tāvatiṃsa gods, enjoy superhuman pleasures.”

Tattha samacchareti acchanti. Agā devāna santiketi devānaṃ santikaṃ agamāsi. Tasmiñhi rathaṃ abhiruhitvā ṭhite ratho ākāsaṃ pakkhandi, so mahājanassa olokentasseva antaradhāyi. Mātali rājānaṃ devalokaṃ nesi. Taṃ disvā devatā ca sakko ca haṭṭhatuṭṭhā paccuggamanaṃ katvā [Pg.357] paṭisanthāraṃ kariṃsu. Tamatthaṃ dassetuṃ ‘‘taṃ devā’’tiādi vuttaṃ. Tattha paṭinandiṃsūti punappunaṃ nandiṃsu. Āsanena cāti rājānaṃ āliṅgitvā ‘‘idha nisīdā’’ti attano paṇḍukambalasilāsanena ca kāmehi ca nimantesi, upaḍḍharajjaṃ datvā ekāsane nisīdāpesīti attho.

There, ‘samacchareti’ means they assembled. ‘Agā devāna santike’ means he went to the presence of the gods. For when the king, having mounted the chariot, stood there, the chariot rose into the sky and vanished while the crowd looked on. Mātali led the king to the divine world. Seeing him, the gods and Sakka, delighted and joyful, went out to greet him and gave him a friendly welcome. To illustrate that point, ‘taṃ devā’ etc. was said. There, ‘paṭinandiṃsu’ means they rejoiced again and again. ‘Āsanena ca’ means embracing the king and, saying ‘Sit here,’ inviting him with his own Paṇḍukambala stone seat and with pleasures, giving him half the kingdom and seating him on the same seat—this is the meaning.

Tattha sakkena devaraññā dasayojanasahassaṃ devanagaraṃ aḍḍhatiyā ca accharākoṭiyo vejayantapāsādañca majjhe bhinditvā dinnaṃ sampattiṃ anubhavantassa manussagaṇanāya satta vassasatāni atikkantāni. Tenattabhāvena devaloke vasanakaṃ puññaṃ khīṇaṃ, anabhirati uppannā, tasmā sakkena saddhiṃ sallapanto gāthamāha –

There, Sakka, the king of the gods, had given him a divine city ten thousand yojanas in extent, twenty-five million celestial nymphs, and the Vejayanta palace, divided in half. As he enjoyed this prosperity, seven hundred human years passed. Due to that existence, the merit for dwelling in the divine realm was exhausted, and discontent arose. Thus, while conversing with Sakka, he spoke this verse:

209.

209.

‘‘Ahaṃ pure saggagato ramāmi, naccehi gītehi ca vāditehi;

So dāni ajja na ramāmi sagge, āyuṃ nu khīṇo maraṇaṃ nu santike;

Udāhu mūḷhosmi janindaseṭṭhā’’ti.

“Formerly, having gone to heaven, I delighted in dances, songs, and instrumental music. But now today I no longer delight in heaven. Is my lifespan exhausted, or is death near? Or am I deluded, O best of kings?”

Tattha āyuṃ nu khīṇoti kiṃ nu mama sarasena jīvitindriyaṃ khīṇaṃ, udāhu upacchedakakammavasena maraṇaṃ santike jātanti pucchati. Janindaseṭṭhāti janindānaṃ devānaṃ seṭṭha.

Here, ‘āyuṃ nu khīṇo’ means, ‘Has my life-faculty been exhausted by its own nature, or has death come to be near due to destructive kamma?’ ‘Janindaseṭṭha’ means the foremost among the lords of men, the gods.

Atha naṃ sakko āha –

Then Sakka said to him:

210.

210.

‘‘Na tāyu khīṇaṃ maraṇañca dūre, na cāpi mūḷho naravīraseṭṭha;

Tuyhañca puññāni parittakāni, yesaṃ vipākaṃ idha vedayittho.

“Your life is not exhausted and death is far away, nor are you deluded, O best of heroic men. But your merits are limited, the result of which you have experienced here.

211.

211.

‘‘Vasa devānubhāvena, rājaseṭṭha disampati;

Tāvatiṃsesu devesu, bhuñja kāme amānuse’’ti.

“Dwell by the power of the gods, O best of kings, lord of the directions. Among the Tāvatiṃsa gods, enjoy superhuman pleasures.”

Tattha ‘‘parittakānī’’ti idaṃ tena attabhāvena devaloke vipākadāyakāni puññāni sandhāya vuttaṃ, itarāni panassa puññāni pathaviyaṃ paṃsu viya appamāṇāni. Vasa devānubhāvenāti ahaṃ te attano puññāni [Pg.358] majjhe bhinditvā dassāmi, mamānubhāvena vasāti taṃ samassāsento āha.

Here, ‘parittakāni’ was said in reference to the meritorious deeds that yield their result in the divine world in that existence; but his other meritorious deeds are immeasurable, like the dust on the earth. ‘Vasa devānubhāvena’ means ‘I will divide my own merits in half and give them to you; dwell by my power,’ he said, thus reassuring him.

Atha naṃ paṭikkhipanto mahāsatto āha –

Then the Great Being, rejecting him, said:

212.

212.

‘‘Yathā yācitakaṃ yānaṃ, yathā yācitakaṃ dhanaṃ;

Evaṃsampadamevetaṃ, yaṃ parato dānapaccayā.

“Like a borrowed vehicle, like borrowed wealth, so indeed is this attainment which is dependent on a gift from another.

213.

213.

‘‘Na cāhametamicchāmi, yaṃ parato dānapaccayā;

Sayaṃkatāni puññāni, taṃ me āveṇikaṃ dhanaṃ.

“I do not desire this, which is dependent on a gift from another; merits done by myself, that is my own exclusive treasure.

214.

214.

‘‘Sohaṃ gantvā manussesu, kāhāmi kusalaṃ bahuṃ;

Dānena samacariyāya, saṃyamena damena ca;

Yaṃ katvā sukhito hoti, na ca pacchānutappatī’’ti.

“Therefore, having gone among humans, I will do much that is good through generosity, righteous conduct, restraint, and self-control; having done which, one is happy and does not regret it later.”

Tattha yaṃ parato dānapaccayāti yaṃ parena dinnattā labbhati, taṃ yācitakasadisameva hoti. Yācitakañhi tuṭṭhakāle denti, atuṭṭhakāle acchinditvā gaṇhantīti vadati. Samacariyāyāti kāyādīhi pāpassa akaraṇena. Saṃyamenāti sīlasaṃyamena. Damenāti indriyadamanena. Yaṃ katvāti yaṃ karitvā sukhito ceva hoti na ca pacchānutappati, tathārūpameva kammaṃ karissāmīti.

Here, ‘yaṃ parato dānapaccayā’ means what is obtained because it is given by another—it is just like something borrowed. For a borrowed thing is given when one is pleased, but taken back when one is displeased, he says. ‘Samacariyāya’ means by not doing evil with body and so forth. ‘Saṃyamena’ means by restraint of morality. ‘Damenā’ means by control of the senses. ‘Yaṃ katvā’ means, ‘I will perform only such an action that, having performed it, one is happy and does not regret it later.’

Athassa vacanaṃ sutvā sakko mātaliṃ āṇāpesi ‘‘gaccha, tāta, sādhinarājānaṃ mithilaṃ netvā uyyāne otārehī’’ti. So tathā akāsi. Rājā uyyāne caṅkamati. Atha naṃ uyyānapālo disvā pucchitvā gantvā nāradarañño ārocesi. So rañño āgatabhāvaṃ sutvā ‘‘tvaṃ purato gantvā uyyānaṃ sajjetvā tassa ca mayhañca dve āsanāni paññāpehī’’ti uyyānapālaṃ uyyojesi. So tathā akāsi. Atha naṃ rājā pucchi ‘‘kassa dve āsanāni paññāpesī’’ti? ‘‘Ekaṃ tumhākaṃ, ekaṃ amhākaṃ rañño’’ti. Atha naṃ rājā ‘‘ko añño satto mama santike āsane nisīdissatī’’ti vatvā ekasmiṃ nisīditvā ekasmiṃ pāde ṭhapesi. Nāradarājā āgantvā tassa pāde vanditvā ekamantaṃ nisīdi. So kirassa sattamo panattā. Tadā kira vassasatāyukakālova hoti. Mahāsatto pana attano puññabalena ettakaṃ kālaṃ vītināmesi. So nāradaṃ hatthe gahetvā uyyāne vicaranto tisso gāthā abhāsi –

Having heard his words, Sakka commanded Mātali, “Go, dear, take King Sādhina to Mithilā and set him down in the park.” He did so. The king was walking in the park. Then the park-keeper saw him, asked him, and went to inform King Nārada. Hearing of the king's arrival, he sent the park-keeper, saying, “You go ahead, prepare the park, and set up two seats, one for him and one for me.” He did so. Then the king asked him, “For whom have you prepared these two seats?” “One for you, and one for our king.” Then the king said, “What other being would sit on a seat beside me?” and sat on one seat while placing his foot on the other. King Nārada arrived, paid homage at his feet, and sat to one side. It is said that he was the seventh in descent from him. At that time, it is said, the lifespan was one hundred years. But the Great Being, through the power of his merit, passed such a long time. Taking Nārada by the hand, he wandered through the park and spoke three verses:

215.

215.

‘‘Imāni [Pg.359] tāni khettāni, imaṃ nikkhaṃ sukuṇḍalaṃ;

Imā tā haritānūpā, imā najjo savantiyo.

“These are those fields, this is the beautifully ringed water channel; these are those green lowlands, these are those flowing rivers.

216.

216.

‘‘Imā tā pokkharaṇī rammā, cakkavākapakūjitā;

Mandālakehi sañchannā, padumuppalakehi ca;

Yassimāni mamāyiṃsu, kiṃ nu te disataṃ gatā.

“These are those lovely lotus ponds, resounding with the calls of ruddy sheldrakes, covered with Mandālaka flowers, and with lotuses and water lilies. Those who claimed these as their own—to what direction have they gone?

217.

217.

‘‘Tānīdha khettāni so bhūmibhāgo, teyeva ārāmavanūpacārā;

Tameva mayhaṃ janataṃ apassato, suññaṃva me nārada khāyate disā’’ti.

“Here are those fields, that very portion of land, those very parks and grove surroundings. But not seeing my people, the directions appear empty to me, Nārada.”

Tattha khettānīti bhūmibhāge sandhāyāha. Imaṃ nikkhanti imaṃ tādisameva udakaniddhamanaṃ. Sukuṇḍalanti sobhanena musalapavesanakuṇḍalena samannāgataṃ. Haritānūpāti udakaniddhamanassa ubhosu passesu haritatiṇasañchannā anūpabhūmiyo. Yassimāni mamāyiṃsūti tāta nārada, ye mama upaṭṭhākā ca orodhā ca imasmiṃ uyyāne mahantena yasena mayā saddhiṃ vicarantā imāni ṭhānāni mamāyiṃsu piyāyiṃsu, kataraṃ nu te disataṃ gatā, kattha te pesitā. Tānīdha khettānīti imasmiṃ uyyāne tāneva etāni uparopanakaviruhanaṭṭhānāni. Teyeva ārāmavanūpacārāti ime teyeva ārāmavanūpacārā, vihārabhūmiyoti attho.

Here, ‘khettāni’ refers to portions of land. ‘Imaṃ nikkhaṃ’ means this same water drainage. ‘Sukuṇḍalaṃ’ means endowed with a beautiful ring-socket for inserting the bolt. ‘Haritānūpā’ refers to the green grass-covered lowlands on both sides of the water drainage. ‘Yassimāni mamāyiṃsu’ means, ‘Dear Nārada, those who were my attendants and harem women, who wandered with me in this park with great splendor, claiming these places as their own, holding them dear—to what direction have they gone? Where have they been sent?’ ‘Tānīdha khettāni’ means, in this park, these very spots are the places for planting and growing. ‘Teyeva ārāmavanūpacārā’ means these very areas are the surroundings of the park and grove, meaning the monastery grounds.

Atha naṃ nārado āha – ‘‘deva, tumhākaṃ devalokagatānaṃ idāni satta vassasatāni, ahaṃ vo sattamo panattā, tumhākaṃ upaṭṭhākā ca orodhā ca maraṇamukhaṃ pattā, idaṃ vo attano santakaṃ rajjaṃ, anubhavatha na’’nti. Rājā ‘‘tāta nārada, nāhaṃ idhāgacchanto rajjatthāya āgato, puññakaraṇatthāyamhi āgato, ahaṃ puññameva karissāmī’’ti vatvā gāthā āha –

Then Nārada said to him, “O king, seven hundred years have now passed since you went to the divine world. I am the seventh in descent from you. Your attendants and your harem have reached the mouth of death. This kingdom is your own possession; enjoy it!” The king replied, “Dear Nārada, I have not come here for the sake of a kingdom. I have come for the sake of making merit. I will only perform meritorious deeds.” Having said this, he spoke these verses:

218.

218.

‘‘Diṭṭhā mayā vimānāni, obhāsentā catuddisā;

Sammukhā devarājassa, tidasānañca sammukhā.

“I have seen celestial mansions, illuminating the four directions, in the presence of the King of the Gods, and in the presence of the Thirty-three.

219.

219.

‘‘Vutthaṃ [Pg.360] me bhavanaṃ dibyaṃ, bhuttā kāmā amānusā;

Tāvatiṃsesu devesu, sabbakāmasamiddhisu.

“I have dwelt in a divine abode, superhuman pleasures have been enjoyed, among the Tāvatiṃsa gods, who are fulfilled in all desires.

220.

220.

‘‘Sohaṃ etādisaṃ hitvā, puññāyamhi idhāgato;

Dhammameva carissāmi, nāhaṃ rajjena atthiko.

“Having abandoned such a life, I have come here for the sake of merit; I will practice the Dhamma only, I have no need of a kingdom.

221.

221.

‘‘Adaṇḍāvacaraṃ maggaṃ, sammāsambuddhadesitaṃ;

Taṃ maggaṃ paṭipajjissaṃ, yena gacchanti subbatā’’ti.

“I shall undertake that path taught by the Perfectly Self-Enlightened One, the path free from violence, by which the virtuous go.”

Tattha vutthaṃ me bhavanaṃ dibyanti vejayantaṃ sandhāya āha. Sohaṃ etādisanti tāta nārada, sohaṃ buddhañāṇena aparicchindanīyaṃ evarūpaṃ kāmaguṇasampattiṃ pahāya puññakaraṇatthāya idhāgato. Adaṇḍāvacaranti adaṇḍehi nikkhittadaṇḍahatthehi avacaritabbaṃ sammādiṭṭhipurekkhāraṃ aṭṭhaṅgikaṃ maggaṃ. Subbatāti yena maggena subbatā sabbaññubuddhā gacchanti, ahampi agatapubbaṃ disaṃ gantuṃ bodhitale nisīditvā tameva maggaṃ paṭipajjissāmīti.

Here, 'vutthaṃ me bhavanaṃ dibyaṃ' refers to the Vejayanta palace. 'Sohaṃ etādisaṃ' means, 'Dear Nārada, having abandoned such an accumulation of sensual pleasure, immeasurable even by the Buddha's knowledge, I came here for the sake of making merit.' 'Adaṇḍāvacaraṃ' means the Noble Eightfold Path, preceded by right view, to be traversed by those who are without sticks, who have laid down their sticks in their hands. 'Subbatā' means that path by which the virtuous, the All-Knowing Buddhas, go. I too, to go to a direction never gone before, seated at the foot of the Bodhi tree, will follow that very path.

Evaṃ bodhisatto imā gāthāyo sabbaññutaññāṇena saṅkhipitvā kathesi. Nārado punapi āha – ‘‘rajjaṃ, deva, anusāsā’’ti. ‘‘Tāta, na me rajjenattho, satta vassasatāni vigataṃ dānaṃ sattāheneva dātukāmamhī’’ti. Nārado ‘‘sādhū’’ti tassa vacanaṃ sampaṭicchitvā mahādānaṃ paṭiyādesi. Rājā sattāhaṃ dānaṃ datvā sattame divase kālaṃ katvā tāvatiṃsabhavaneyeva nibbatti.

Thus, the Bodhisatta, having summarized these verses with the knowledge of omniscience, spoke. Then Nārada said again, "O king, govern the kingdom." "My dear, I have no need for kingship. For seven hundred years giving has been interrupted; I wish to give for seven days." Nārada, saying "Good," accepted his words and prepared a great almsgiving. The king gave alms for seven days, and on the seventh day, having died, he was reborn in the Tāvatiṃsa heaven.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ vasitabbayuttakaṃ uposathakammaṃ nāmā’’ti dassetvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne uposathikesu upāsakesu keci sotāpattiphale, keci sakadāgāmiphale, keci anāgāmiphale patiṭṭhahiṃsu. Tadā nāradarājā sāriputto ahosi, mātali ānando, sakko anuruddho, sādhinarājā pana ahameva ahosinti.

The Teacher, having delivered this discourse, demonstrating, "This is called the Uposatha act that should be performed in this way," revealed the Truths and identified the Jātaka. At the conclusion of the Truths, some of the lay devotees observing the Uposatha established themselves in the fruit of stream-entry, some in the fruit of once-returning, and some in the fruit of non-returning. At that time, King Nārada was Sāriputta, Mātali was Ānanda, Sakka was Anuruddha, but King Sādhina was indeed myself.

Sādhinajātakavaṇṇanā ekādasamā.

The commentary on the Sādhina Jātaka, the eleventh.

[495] 12. Dasabrāhmaṇajātakavaṇṇanā

The commentary on the Dasabrāhmaṇa Jātaka

Rājā [Pg.361] avoca vidhuranti idaṃ satthā jetavane viharanto asadisadānaṃ ārabbha kathesi. Taṃ aṭṭhakanipāte ādittajātake (jā. 1.8.69 ādayo) vitthāritameva. Rājā kira taṃ dānaṃ dadanto satthāraṃ jeṭṭhakaṃ katvā pañca bhikkhusatāni vicinitvā gaṇhitvā mahākhīṇāsavānaṃyeva adāsi. Athassa guṇakathaṃ kathentā ‘‘āvuso, rājā asadisadānaṃ dadanto vicinitvā mahapphalaṭṭhāne adāsī’’ti dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘anacchariyaṃ, bhikkhave, yaṃ kosalarājā mādisassa buddhassa upaṭṭhāko hutvā viceyyadānaṃ deti, porāṇakapaṇḍitā anuppanne buddhepi viceyyadānaṃ adaṃsū’’ti vatvā atītaṃ āhari.

The Teacher gave this discourse, "The king addressed Vidhura," while dwelling at Jetavana, concerning the unequaled gift. It is detailed in the Aṭṭhakanipāta in the Ādittajātaka (Jā. 1.8.69, etc.). The king, while giving that gift, is said to have made the Teacher his elder and selected five hundred monks, taking only great arahants. Then, while speaking of his virtues, they raised a discussion in the Dhamma hall, saying, “Friends, the king, in giving the unequaled gift, selected and gave to those in a place of great fruit." The Teacher arrived and asked, “Monks, with what discussion are you assembled here now?” When they replied, “With this one," he said, “It is no wonder, monks, that the king of Kosala, being a supporter of a Buddha like me, gives a selective gift. Even the wise of old gave selective gifts when a Buddha had not yet arisen.” Then he brought up a past story.

Atīte kururaṭṭhe indapatthanagare yudhiṭṭhilagotto korabyo nāma rājā rajjaṃ kāresi. Tassa vidhuro nāma amacco atthañca dhammañca anusāsati. Rājā sakalajambudīpaṃ khobhetvā mahādānaṃ deti. Taṃ gahetvā bhuñjantesu ekopi pañcasīlamattaṃ rakkhanto nāma natthi, sabbe dussīlāva, dānaṃ rājānaṃ na toseti. Rājā ‘‘viceyyadānaṃ mahapphala’’nti sīlavantānaṃ dātukāmo hutvā cintesi ‘‘vidhurapaṇḍitena saddhiṃ mantayissāmī’’ti. So taṃ upaṭṭhānaṃ āgataṃ āsane nisīdāpetvā pañhaṃ pucchi. Tamatthaṃ pakāsento satthā upaḍḍhagāthamāha –

In the past, in the Kuru country, in the city of Indapatta, King Korabya of the Yudhiṭṭhila lineage ruled. His minister, named Vidhura, advised him on both material and spiritual matters. The king, having stirred up all of Jambudīpa, gave a great donation. But among those who received and enjoyed it, not even one observed merely the five precepts—all were immoral, and the donation did not satisfy the king. The king thought, “A discerning donation is of great fruit,” and desiring to give to the virtuous, he considered, “I will consult with the wise Vidhura.” When he came to attend him, the king seated him on a seat and asked a question. To explain that matter, the Teacher spoke half a verse:

222.

222.

‘‘Rājā avoca vidhuraṃ, dhammakāmo yudhiṭṭhilo’’ti;

“The king, Yudhiṭṭhila, a lover of Dhamma, addressed Vidhura.”

Parato rañño ca vidhurassa ca vacanapaṭivacanaṃ hoti –

Then there was a conversation between the king and Vidhura:

‘‘Brāhmaṇe vidhura pariyesa, sīlavante bahussute.

“Vidhura, seek out brahmins who are virtuous and very learned.

223.

223.

‘‘Virate methunā dhammā, ye me bhuñjeyyu bhojanaṃ;

Dakkhiṇaṃ samma dassāma, yattha dinnaṃ mahapphalaṃ.

“Those who abstain from sexual conduct, who would partake of my food; to them we shall rightly give offerings, where a gift bears great fruit.

224.

224.

‘‘Dullabhā brāhmaṇā deva, sīlavanto bahussutā;

Viratā methunā dhammā, ye te bhuñjeyyu bhojanaṃ.

“Hard to find, O king, are brahmins who are virtuous and learned, abstaining from sexual activity, who may partake of your food.”

225.

225.

‘‘Dasa [Pg.362] khalu mahārāja, yā tā brāhmaṇajātiyo;

Tesaṃ vibhaṅgaṃ vicayaṃ, vitthārena suṇohi me.

“Great king, there are indeed ten types of brahmins; listen to my detailed analysis and investigation of them.

226.

226.

‘‘Pasibbake gahetvāna, puṇṇe mūlassa saṃvute;

Osadhikāyo ganthenti, nhāpayanti japanti ca.

“Taking bags filled with roots and tied shut, they prepare medicinal remedies, perform ritual bathing, and chant.

227.

227.

‘‘Tikicchakasamā rāja, tepi vuccanti brāhmaṇā;

Akkhātā te mahārāja, tādise nipatāmase.

“Like physicians, O king, they too are called brahmins; they have been pointed out, great king, and we do not bow down to such as these.

228.

228.

‘‘Apetā te ca brahmaññā, (iti rājā korabyo)Na te vuccanti brāhmaṇā;

Aññe vidhura pariyesa, sīlavante bahussute.

“They are devoid of brahminhood, (so said King Korabya) they are not called brahmins; seek others, Vidhura, who are virtuous and very learned.

229.

229.

‘‘Virate methunā dhammā, ye me bhuñjeyyu bhojanaṃ;

Dakkhiṇaṃ samma dassāma, yattha dinnaṃ mahapphalaṃ.

“Those who abstain from sexual conduct, who would partake of my food; to them we shall rightly give offerings, where a gift bears great fruit.

230.

230.

‘‘Kiṅkiṇikāyo gahetvā, ghosenti puratopi te;

Pesanānipi gacchanti, rathacariyāsu sikkhare.

“Taking up small bells, they make a noise before them; they also go on errands, trained in the driving of chariots.

231.

231.

‘‘Paricārakasamā rāja, tepi vuccanti brāhmaṇā;

Akkhātā te mahārāja, tādise nipatāmase.

“Like attendants, O king, they too are called brahmins; they have been pointed out, great king, and we do not bow down to such as these.

232.

232.

‘‘Apetā te ca brahmaññā, (iti rājā korabyo)Na te vuccanti brāhmaṇā;

Aññe vidhura pariyesa, sīlavante bahussute.

“They are devoid of brahminhood, (so said King Korabya) they are not called brahmins; seek others, Vidhura, who are virtuous and very learned.

233.

233.

‘‘Virate methunā dhammā, ye me bhuñjeyyu bhojanaṃ;

Dakkhiṇaṃ samma dassāma, yattha dinnaṃ mahapphalaṃ.

“Those who abstain from sexual conduct, who would partake of my food; to them we shall rightly give offerings, where a gift bears great fruit.

234.

234.

‘‘Kamaṇḍaluṃ gahetvāna, vaṅkadaṇḍañca brāhmaṇā;

Paccupessanti rājāno, gāmesu nigamesu ca;

Nādinne vuṭṭhahissāma, gāmamhi vā vanamhi vā.

“Taking up a water pot and a crooked staff, the brahmins will approach kings in villages and towns, saying: ‘We shall not rise until something is given, whether in village or in forest.’

235.

235.

‘‘Niggāhakasamā [Pg.363] rāja, tepi vuccanti brāhmaṇā;

Akkhātā te mahārāja, tādise nipatāmase.

“Like tax-collectors, O king, they too are called brahmins; they have been pointed out, great king, and we do not bow down to such as these.

236.

236.

‘‘Apetā te ca brahmaññā, (iti rājā korabyo)Na te vuccanti brāhmaṇā;

Aññe vidhura pariyesa, sīlavante bahussute.

“They are devoid of brahminhood, (so said King Korabya) they are not called brahmins; seek others, Vidhura, who are virtuous and very learned.

237.

237.

‘‘Virate methunā dhammā, ye me bhuñjeyyu bhojanaṃ;

Dakkhiṇaṃ samma dassāma, yattha dinnaṃ mahapphalaṃ.

“Those who abstain from sexual conduct, who would partake of my food; to them we shall rightly give offerings, where a gift bears great fruit.

238.

238.

‘‘Parūḷhakacchanakhalomā, paṅkadantā rajassirā;

Okiṇṇā rajareṇūhi, yācakā vicaranti te.

“With overgrown armpit hair, nails, and body hair, with mud-stained teeth and dusty heads, covered with dust and dirt, those beggars wander about.

239.

239.

‘‘Khāṇughātasamā rāja, tepi vuccanti brāhmaṇā;

Akkhātā te mahārāja, tādise nipatāmase.

“Like those who dig up stumps, O king, they too are called brahmins; they have been pointed out, great king, and we do not bow down to such as these.

240.

240.

‘‘Apetā te ca brahmaññā, (iti rājā korabyo)Na te vuccanti brāhmaṇā;

Aññe vidhura pariyesa, sīlavante bahussute.

“They are devoid of brahminhood, (so said King Korabya) they are not called brahmins; seek others, Vidhura, who are virtuous and very learned.

241.

241.

‘‘Virate methunā dhammā, ye me bhuñjeyyu bhojanaṃ;

Dakkhiṇaṃ samma dassāma, yattha dinnaṃ mahapphalaṃ.

“Those who abstain from sexual conduct, who would partake of my food; to them we shall rightly give offerings, where a gift bears great fruit.

242.

242.

‘‘Harītakaṃ āmalakaṃ, ambaṃ jambuṃ vibhītakaṃ;

Labujaṃ dantapoṇāni, beluvā badarāni ca.

“Haritaki, amalaka, mango, jambu, and vibhitaka; labuja, tooth-cleaners, beluva, and jujube fruits.

243.

243.

‘‘Rājāyatanaṃ ucchupuṭaṃ, dhūmanettaṃ madhuañjanaṃ;

Uccāvacāni paṇiyāni, vipaṇenti janādhipa.

Rājāyatana fruits, sugarcane packets, smoking pipes, honey and ointments; various wares they sell, O lord of men.

244.

244.

‘‘Vāṇijakasamā rāja, tepi vuccanti brāhmaṇā;

Akkhātā te mahārāja, tādise nipatāmase.

Like merchants, O king, they too are called brahmins. They have been described, O great king; shall we pay homage to such as these?

245.

245.

‘‘Apetā te ca brahmaññā, (iti rājā korabyo)Na te vuccanti brāhmaṇā;

Aññe vidhura pariyesa, sīlavante bahussute.

They are far from brahminhood, (thus spoke King Korabya,) they are not called brahmins. Seek others, O Vidhura, who are virtuous and deeply learned.

246.

246.

‘‘Virate [Pg.364] methunā dhammā, ye me bhuñjeyyu bhojanaṃ;

Dakkhiṇaṃ samma dassāma, yattha dinnaṃ mahapphalaṃ.

Those who abstain from sexual intercourse, who would partake of my food; to them we shall rightly give an offering, where what is given bears great fruit.

247.

247.

‘‘Kasivāṇijjaṃ kārenti, posayanti ajeḷake;

Kumāriyo pavecchanti, vivāhantāvahanti ca.

They engage in agriculture and trade, they raise goats and sheep; they give maidens in marriage, and take wives for their sons.

248.

248.

‘‘Samā ambaṭṭhavessehi, tepi vuccanti brāhmaṇā;

Akkhātā te mahārāja, tādise nipatāmase.

Equal to Ambaṭṭhas and Vessas, they too are called brahmins. They have been described, O great king; shall we pay homage to such as these?

249.

249.

‘‘Apetā te ca brahmaññā, (iti rājā korabyo)Na te vuccanti brāhmaṇā;

Aññe vidhura pariyesa, sīlavante bahussute.

They are far from brahminhood, (thus spoke King Korabya,) they are not called brahmins. Seek others, O Vidhura, who are virtuous and deeply learned.

250.

250.

‘‘Virate methunā dhammā, ye me bhuñjeyyu bhojanaṃ;

Dakkhiṇaṃ samma dassāma, yattha dinnaṃ mahapphalaṃ.

Those who abstain from sexual conduct, who would partake of my food; to them we shall rightly give an offering, where what is given bears great fruit.

251.

251.

‘‘Nikkhittabhikkhaṃ bhuñjanti, gāmesveke purohitā;

Bahū te paripucchanti, aṇḍacchedā nilañchakā.

Some village priests eat food that has been set aside; many people consult them, who are castrators and those marked with blue.

252.

252.

‘‘Pasūpi tattha haññanti, mahiṃsā sūkarā ajā;

Goghātakasamā rāja, tepi vuccanti brāhmaṇā;

Akkhātā te mahārāja, tādise nipatāmase.

Animals are also slain there—buffaloes, pigs, and goats. Like cattle-slaughterers, O king, they too are called brahmins. They have been described, O great king; shall we pay homage to such as these?

253.

253.

‘‘Apetā te ca brahmaññā, (iti rājā korabyo)Na te vuccanti brāhmaṇā;

Aññe vidhura pariyesa, sīlavante bahussute.

They are far from brahminhood, (thus spoke King Korabya,) they are not called brahmins. Seek others, O Vidhura, who are virtuous and deeply learned.

254.

254.

‘‘Virate methunā dhammā, ye me bhuñjeyyu bhojanaṃ;

Dakkhiṇaṃ samma dassāma, yattha dinnaṃ mahapphalaṃ.

Those who abstain from sexual conduct, who would partake of my food; to them we shall rightly give an offering, where what is given bears great fruit.

255.

255.

‘‘Asicammaṃ gahetvāna, khaggaṃ paggayha brāhmaṇā;

Vessapathesu tiṭṭhanti, satthaṃ abbāhayantipi.

Taking up sword and shield, holding a blade aloft, brahmins stand on the trade routes, even drawing their weapons.

256.

256.

‘‘Samā gopanisādehi, tepi vuccanti brāhmaṇā;

Akkhātā te mahārāja, tādise nipatāmase.

Equal to cowherds and hunters, they too are called brahmins. They have been described, O great king; shall we pay homage to such as these?

257.

257.

‘‘Apetā [Pg.365] te ca brahmaññā, (iti rājā korabyo)Na te vuccanti brāhmaṇā;

Aññe vidhura pariyesa, sīlavante bahussute.

They are devoid of brahminhood, (thus spoke King Korabya,) they are not called brahmins. Seek others, O Vidhura, who are virtuous and deeply learned.

258.

258.

‘‘Virate methunā dhammā, ye me bhuñjeyyu bhojanaṃ;

Dakkhiṇaṃ samma dassāma, yattha dinnaṃ mahapphalaṃ.

Those who abstain from sexual conduct, who would partake of my food, to them we shall rightly give an offering, where what is given bears great fruit.

259.

259.

‘‘Araññe kuṭikaṃ katvā, kuṭāni kārayanti te;

Sasabiḷāre bādhenti, āgodhā macchakacchapaṃ.

Having built a hut in the forest, they set traps; they hunt hares, cats, iguanas, fish, and turtles.

260.

260.

‘‘Te luddakasamā rāja, tepi vuccanti brāhmaṇā;

Akkhātā te mahārāja, tādise nipatāmase.

They are like hunters, O king, yet they too are called brahmins. They have been described, O great king; shall we pay homage to such as these?

261.

261.

‘‘Apetā te ca brahmaññā, (iti rājā korabyo)Na te vuccanti brāhmaṇā;

Aññe vidhura pariyesa, sīlavante bahussute.

They are far from brahminhood, (thus spoke King Korabya,) they are not called brahmins. Seek others, O Vidhura, who are virtuous and deeply learned.

262.

262.

‘‘Virate methunā dhammā, ye me bhuñjeyyu bhojanaṃ;

Dakkhiṇaṃ samma dassāma, yattha dinnaṃ mahapphalaṃ.

Those who abstain from sexual conduct, who would partake of my food, to them we shall rightly give an offering, where what is given bears great fruit.

263.

263.

‘‘Aññe dhanassa kāmā hi, heṭṭhāmañce pasakkitā;

Rājāno upari nhāyanti, somayāge upaṭṭhite.

Others, indeed, desiring wealth, lurk beneath the couch while kings bathe above when the Soma sacrifice is prepared.

264.

264.

‘‘Malamajjakasamā rāja, tepi vuccanti brāhmaṇā;

Akkhātā te mahārāja, tādise nipatāmase.

Like bath-attendants, O king, they too are called brahmins. They have been described, O great king; shall we pay homage to such as these?

265.

265.

‘‘Apetā te ca brahmaññā, (iti rājā korabyo)Na te vuccanti brāhmaṇā;

Aññe vidhura pariyesa, sīlavante bahussute.

They are far from brahminhood, (thus spoke King Korabya,) they are not called brahmins. Seek others, O Vidhura, who are virtuous and deeply learned.

266.

266.

‘‘Virate methunā dhammā, ye me bhuñjeyyu bhojanaṃ;

Dakkhiṇaṃ samma dassāma, yattha dinnaṃ mahapphala’’nti.

Those who abstain from sexual conduct, who would partake of my food, to them we shall rightly give an offering, where what is given bears great fruit.

Tattha sīlavanteti maggenāgatasīle. Bahussuteti paṭivedhabahussute. Dakkhiṇanti dānaṃ. Ye teti ye dhammikā samaṇabrāhmaṇā tava dānaṃ [Pg.366] bhuñjeyyuṃ, te dullabhā. Brāhmaṇajātiyoti brāhmaṇakulāni. Tesaṃ vibhaṅgaṃ vicayanti tesaṃ brāhmaṇānaṃ vibhaṅgaṃ mama paññāya vicitabhāvaṃ vitthārena suṇohi. Saṃvuteti baddhamukhe. Osadhikāyo ganthentīti ‘‘idaṃ imassa rogassa bhesajjaṃ, idaṃ imassa rogassa bhesajja’’nti evaṃ siloke bandhitvā manussānaṃ denti. Nhāpayantīti nahāpanaṃ nāma karonti. Japanti cāti bhūtavijjaṃ parivattenti. Tikicchakasamāti vejjasadisā. Tepi vuccantīti tepi ‘‘brāhmaṇā vā mayaṃ, abrāhmaṇā vā’’ti ajānitvā vejjakammena jīvikaṃ kappentā vohārena ‘‘brāhmaṇā’’ti vuccanti. Akkhātā teti ime te mayā vejjabrāhmaṇā nāma akkhātā. Nipatāmaseti vadehi dāni, kiṃ tādise brāhmaṇe nipatāma, nimantanatthāya upasaṅkamāma, atthi te etehi atthoti pucchati. Brahmaññāti brāhmaṇadhammato. Na te vuccantīti te bāhitapāpatāya brāhmaṇā nāma na vuccanti.

Herein, 'virtuous' means possessing virtue attained through the path. 'Deeply learned' means deeply learned in penetration. 'An offering' means a gift. 'Those who' means those righteous ascetics and brahmins who would partake of your gift; they are rare. 'Of brahmin birth' means brahmin families. 'Their classification, examine' means: listen in detail to the classification of those brahmins, a distinction made by my wisdom. 'Restrained' means with a bound mouth. 'They bind medicinal herbs' means they compose verses, saying, 'This is the medicine for this illness, this is the medicine for that illness,' and give them to people. 'They bathe' means they perform a bathing ritual. 'And they chant' means they recite spirit-lore. 'Like physicians' means similar to doctors. 'They too are called' means: not knowing whether they are brahmins or not, they make a living through the practice of medicine and are called 'brahmins' by convention. 'They have been described' means: these physician-brahmins have been described by me. 'Shall we pay homage?' means: he asks, 'Speak now, shall we pay homage to such brahmins? Shall we approach them for the purpose of an invitation? Do you have any business with them?' 'From brahminhood' means from the nature of a brahmin. 'They are not called' means: they are not called brahmins, for a brahmin is so called because he has banished evil.

Kiṅkiṇikāyoti mahārāja, aparepi brāhmaṇā attano brāhmaṇadhammaṃ chaḍḍetvā jīvikatthāya rājarājamahāmattānaṃ purato kaṃsatāḷe gahetvā vādentā gāyantā gacchanti. Pesanānipīti dāsakammakarā viya pesanānipi gacchanti. Rathacariyāsūti rathasippaṃ sikkhanti. Paricārakasamāti dāsakammakarasadisā. Vaṅkadaṇḍanti vaṅkadaṇḍakaṭṭhaṃ. Paccupessanti rājānoti rājarājamahāmatte paṭicca āgamma sandhāya upasevanti. Gāmesu nigamesu cāti tesaṃ nivesanadvāre nisīdanti. Niggāhakasamāti niggahakārakehi balisādhakarājapurisehi samā. Yathā te purisā ‘‘aggahetvā na gamissāmā’’ti niggahaṃ katvā gaṇhantiyeva, tathā ‘‘gāme vā vane vā aladdhā marantāpi na vuṭṭhahissāmā’’ti upavasanti. Tepīti tepi balisādhakasadisā pāpadhammā.

'With a small bell' means: O great king, other brahmins, abandoning their brahmin duty for the sake of a livelihood, take up bronze cymbals and go before kings and royal ministers, playing and singing. 'And on errands' means they go on errands like slaves and workers. 'In charioteering' means they learn the craft of the chariot. 'Like attendants' means similar to slaves and workers. 'A crooked staff' means a crooked piece of wood. 'They attend upon kings' means they serve kings and royal ministers, relying on them, coming to them, and depending on them. 'And in villages and towns' means they sit at the doors of their dwellings. 'Like constrainers' means like royal officers who are enforcers and tax-collectors. Just as those men, having made a constraint, seize, thinking, 'We will not go without taking,' so too they fast, thinking, 'Even if we die without getting anything in the village or the forest, we will not get up.' 'They too' means those brahmins of evil nature are also like tax-collectors.

Rajareṇūhīti rajehi ca paṃsūhi ca okiṇṇā. Yācakāti dhanayācakā. Khāṇughātasamāti malīnasarīratāya jhāmakhette khāṇughātakehi bhūmiṃ khaṇitvā jhāmakhāṇukauddharaṇakamanussehi samānā, ‘‘aggahetvā na gamissāmā’’ti niccalabhāvena ṭhitattā nikhaṇitvā ṭhapitavatikhāṇukā viyātipi attho. Tepīti tepi tathā laddhaṃ dhanaṃ vaḍḍhiyā payojetvā puna tatheva ṭhitattā dussīlā brāhmaṇā.

'With dust and dirt' means strewn with dust and dirt. 'Beggars' means beggars of wealth. 'Like stump-strikers' means: because of their soiled bodies, they are like men who pull out burnt stumps, having dug the ground in a burnt field with stump-strikers; and also, because they stand immovably thinking, 'We will not go without taking,' the meaning is that they are like boundary-posts dug in and set up. 'They too' means those immoral brahmins who, having thus obtained wealth and invested it at interest, stand there again in the same way.

Ucchupuṭanti [Pg.367] ucchuñceva phāṇitapuṭañca. Madhuañjananti madhuñceva añjanañca. Uccāvacānīti mahagghaappagghāni. Paṇiyānīti bhaṇḍāni. Vipaṇentīti vikkiṇanti. Tepīti tepi imāni ettakāni vikkiṇitvā jīvikakappakā vāṇijakabrāhmaṇā. Posayantīti gorasavikkayena jīvikakappanatthaṃ posenti. Pavecchantīti attano dhītaro hiraññasuvaṇṇaṃ gahetvā paresaṃ denti. Te evaṃ paresaṃ dadamānā vivāhanti nāma, attano puttānaṃ atthāya gaṇhamānā āvāhanti nāma. Ambaṭṭhavessehīti kuṭumbikehi ceva gahapatīhi ca samā, tepi vohāravasena ‘‘brāhmaṇā’’ti vuccanti.

'Sugarcane packets' means both sugarcane and packets of molasses. 'Honey and ointment' means both honey and collyrium. 'Various' means of great and small value. 'Wares' means goods. 'They sell' means they sell. 'They too' means these merchant brahmins who make a living by selling so many things. 'They rear' means they rear animals for the purpose of making a living by selling dairy products. 'They give away' means they give their own daughters to others after taking gold and silver. Those giving to others in this way are performing a vivāha (giving in marriage); those taking for the sake of their own sons are performing an āvāha (taking a bride). 'With Ambaṭṭhas and Vessas' means equal to householders and heads of households; they too are called 'brahmins' by convention.

Nikkhittabhikkhanti gāmapurohitā hutvā attano atthāya nibaddhabhikkhaṃ. Bahū teti bahū janā ete gāmapurohite nakkhattamuhuttamaṅgalāni pucchanti. Aṇḍacchedā nilañchakāti bhatiṃ gahetvā balibaddānaṃ aṇḍacchedakā ceva tisūlādiaṅkakaraṇena lañchakā ca, lakkhaṇakārakāti attho. Tatthāti tesaṃ gāmapurohitānaṃ gehesu maṃsavikkiṇanatthaṃ ete pasuādayopi haññanti. Tepīti tepi goghātakasamā brāhmaṇāti vuccanti.

Fixed alms—those who, having become village priests, receive fixed alms for their own benefit. Many—many people ask these village priests about constellations, auspicious times, and auspicious rites. Castrators and markers—those who, taking payment, castrate bulls and mark them with tridents and other signs; that is, those who make marks. There—in the houses of these village priests, even these animals and so on are killed for the purpose of selling meat. Even these—even these are called brahmins similar to cow-slaughterers.

Asicammanti asilaṭṭhiñceva kaṇḍavāraṇañca. Vessapathesūti vāṇijānaṃ gamanamaggesu. Satthaṃ abbāhayantīti satthavāhānaṃ hatthato satampi sahassampi gahetvā satthe corāṭaviṃ atibāhenti. Gopanisādehīti gopālakehi ceva nisādehi ca gāmaghātakacorehi samāti vuttaṃ. Tepīti tepi evarūpā brāhmaṇāti vuccanti. Kuṭāni kārayanti teti kūṭapāsādīni ropenti. Sasabiḷāreti sase ceva biḷāre ca. Etena thalacare mige dasseti. Āgodhā macchakacchapanti thalajesu tāva āgodhato mahante ca khuddake ca pāṇayo bādhenti mārenti, jalajesu macchakacchape. Tepīti tepi luddakasamā brāhmaṇāti vuccanti.

Swords and shields—both sword-sticks and leather armor. On trade routes—on the roads where traders travel. They escort caravans—taking hundreds or thousands from the caravan leaders, they lead the caravans through robber-infested wilderness. With herdsmen and hunters—meaning they are like herdsmen, hunters, and village-destroying robbers. Even these—even these of such a kind are called brahmins. They build huts—they erect false pavilions. Hares and cats—by this, land-dwelling animals are shown. Iguanas, fish, and turtles—on land, they harm and kill creatures large and small, beginning with iguanas; in water, fish and turtles. Even these—even these are called brahmins similar to hunters.

Aññe dhanassa kāmā hīti apare brāhmaṇā dhanaṃ patthentā. Heṭṭhāmañce pasakkitāti ‘‘kalipavāhakammaṃ kāressāmā’’ti ratanamayaṃ mañcaṃ kāretvā tassa heṭṭhā nipannā acchanti. Atha nesaṃ somayāge upaṭṭhite rājāno upari nahāyanti, te kira somayāge niṭṭhite āgantvā [Pg.368] tasmiṃ mañce nisīdanti. Atha ne aññe brāhmaṇā ‘‘kaliṃ pavāhessāmā’’ti nahāpenti. Ratanamañco ceva rañño rājālaṅkāro ca sabbo heṭṭhāmañce nipannasseva hoti. Tepīti tepi malamajjakehi nahāpitehi sadisā brāhmaṇāti vuccanti.

Others, indeed, desiring wealth—other brahmins desiring wealth. They lie beneath a couch—thinking, "We will perform the Kali-pavāha ritual." They have a jeweled couch made and lie beneath it. Then, when the Soma sacrifice is ready, kings bathe above them. It is said that after the Soma sacrifice is completed, they come and sit on that couch. Then, other brahmins bathe them, intending to "wash away the Kali (impurity)." The jeweled couch and all the royal ornaments belong to the one lying beneath the couch. Even they—even these are called brahmins similar to bath attendants who clean away dirt.

Evañcime vohāramattabrāhmaṇe dassetvā idāni paramatthabrāhmaṇe dassento dve gāthā abhāsi –

Having thus shown these brahmins by mere convention, now, showing the brahmins in the ultimate sense, he spoke two verses:

267.

267.

‘‘Atthi kho brāhmaṇā deva, sīlavanto bahussutā;

Viratā methunā dhammā, ye te bhuñjeyyu bhojanaṃ.

Indeed, O king, there are virtuous and deeply learned brahmins, who abstain from sexual conduct, and who would partake of the meal.

268.

268.

‘‘Ekañca bhattaṃ bhuñjanti, na ca majjaṃ pivanti te;

Akkhātā te mahārāja, tādise nipatāmase’’ti.

They eat only one meal, and they do not drink intoxicants. They have been described, great king; let us approach such ones.

Tattha sīlavantoti ariyasīlena samannāgatā. Bahussutāti paṭivedhabāhusaccena samannāgatā. Tādiseti evarūpe bāhitapāpe paccekabuddhabrāhmaṇe nimantanatthāya upasaṅkamāmāti.

There, 'virtuous' means endowed with noble virtue. 'Deeply learned' means endowed with the great learning of penetration. 'Such ones' means: let us approach for the purpose of inviting those Paccekabuddha Brahmins of such a kind, who have eliminated evil.

Rājā tassa kathaṃ sutvā pucchi ‘‘samma vidhura, evarūpā aggadakkhiṇeyyā brāhmaṇā kahaṃ vasantī’’ti? Uttarahimavante nandamūlakapabbhāre, mahārājāti. ‘‘Tena hi, paṇḍita, tava balena mayhaṃ te brāhmaṇe pariyesā’’ti tuṭṭhamānaso gāthamāha –

The king, having heard his words, asked, "Good Vidhura, where do such brahmins, worthy of the highest offerings, dwell?" "In the northern Himalayas, on the slopes of Mount Nandamūla, great king." "Then, wise one, by your power, seek out those brahmins for me," he said with a delighted mind, and spoke this verse:

269.

269.

‘‘Ete kho brāhmaṇā vidhura, sīsavanto bahussutā;

Ete vidhura pariyesa, khippañca ne nimantayā’’ti.

These, Vidhura, are the brahmins, virtuous and deeply learned. Seek them out, Vidhura, and quickly invite them.

Mahāsatto ‘‘sādhū’’ti tassa vacanaṃ sampaṭicchitvā ‘‘tena hi, mahārāja, nagaraṃ alaṅkārāpetvā sabbe nagaravāsino dānaṃ datvā uposathaṃ adhiṭṭhāya samādinnasīlā hontū’’ti bheriṃ carāpetvā ‘‘tumhepi saddhiṃ parijanena uposathaṃ samādiyathā’’ti vatvā sayaṃ pātova bhuñjitvā uposathaṃ samādāya sāyanhasamaye jātipupphapuṇṇaṃ suvaṇṇasamuggaṃ āharāpetvā raññā saddhiṃ pañcapatiṭṭhitaṃ patiṭṭhahitvā paccekabuddhānaṃ guṇe anussaritvā vanditvā ‘‘uttarahimavante nandamūlakapabbhāravāsino pañcasatā paccekabuddhā sve amhākaṃ bhikkhaṃ gaṇhantū’’ti nimantetvā ākāse aṭṭha pupphamuṭṭhiyo vissajjesi. Tadā tattha pañcasatā paccekabuddhā vasanti, pupphāni gantvā tesaṃ upari patiṃsu. Te āvajjentā taṃ kāraṇaṃ [Pg.369] ñatvā ‘‘mārisā, vidhurapaṇḍitena nimantitamha, na kho panesa ittarasatto, buddhaṅkuro esa, imasmiṃyeva kappe buddho bhavissati, karissāmassa saṅgaha’’nti nimantanaṃ adhivāsayiṃsu. Mahāsatto pupphānaṃ anāgamanasaññāya adhivāsitabhāvaṃ ñatvā ‘‘mahārāja, sve paccekabuddhā āgamissanti, sakkārasammānaṃ karohī’’ti āha. Rājā punadivase mahāsakkāraṃ katvā mahātale mahārahāni āsanāni paññapesi. Paccekabuddhā anotattadahe katasarīrapaṭijagganā velaṃ sallakkhetvā ākāsenāgantvā rājaṅgaṇe otariṃsu. Rājā ca bodhisatto ca pasannamānasā tesaṃ hatthato pattāni gahetvā pāsādaṃ āropetvā nisīdāpetvā dakkhiṇodakaṃ datvā paṇītena khādanīyena bhojanīyena parivisiṃsu. Bhattakiccapariyosāne ca punadivasatthāyāti evaṃ satta divase nimantetvā mahādānaṃ datvā sattame divase sabbaparikkhāre adaṃsu. Te anumodanaṃ katvā ākāsena tattheva gatā, parikkhārāpi tehi saddhiṃyeva gatā.

The Great Being, saying "Very well," accepted his words and said, "Then, O king, have the city adorned, and have all the city-dwellers give alms, observe the Uposatha, and undertake the precepts." Having had a drum proclaimed, he said, "You too, along with your retinue, should undertake the Uposatha." Then, having eaten early in the morning himself, he undertook the Uposatha. In the evening, he had a golden casket filled with jasmine flowers brought and, having established the five-point prostration with the king, he recollected the virtues of the Paccekabuddhas, paid homage, and invited them, saying, "May the five hundred Paccekabuddhas dwelling on the slopes of Mount Nandamūla in the northern Himalayas receive our alms tomorrow." Then he released eight handfuls of flowers into the sky. At that time, five hundred Paccekabuddhas were dwelling there. The flowers went and fell upon them. Reflecting, they understood the reason and said, "Sirs, we have been invited by Vidhura the Wise. He is no ordinary being; he is a Buddha-sprout, and in this very aeon he will become a Buddha. Let us render him assistance." Thus they accepted the invitation. The Great Being, by the sign of the flowers not returning, knew they had accepted and said, "O king, tomorrow the Paccekabuddhas will come. Prepare honors and respect." The king, on the following day, prepared great honors and set out magnificent seats on the great terrace. The Paccekabuddhas, having attended to their bodies in Lake Anotatta and noting the time, came through the sky and descended into the royal courtyard. The king and the Bodhisatta, with joyful minds, took the bowls from their hands, led them up to the palace, seated them, offered the water of dedication, and served them with delicious hard and soft food. At the end of the meal, they invited them for the next day, and so for seven days they gave great alms. On the seventh day, they gave all the requisites. They gave their blessing and departed right there through the sky, and the requisites also went with them.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘anacchariyaṃ, bhikkhave, kosalarañño mama upaṭṭhākassa sato viceyyadānaṃ dātuṃ, porāṇakapaṇḍitā anuppannepi buddhe dānaṃ adaṃsuyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā rājā ānando ahosi, vidhurapaṇḍito pana ahameva ahosi’’nti.

The Teacher, having delivered this discourse, said: "It is no wonder, bhikkhus, that the king of Kosala, being my attendant, gives a well-considered gift. Even ancient wise men gave gifts when no Buddha had arisen." Then he identified the Jātaka: "At that time, the king was Ānanda, but Vidhura the Wise was none other than myself."

Dasabrāhmaṇajātakavaṇṇanā dvādasamā.

The Commentary on the Dasabrāhmaṇa Jātaka is the twelfth.

[496] 13. Bhikkhāparamparajātakavaṇṇanā

[496] 13. The Commentary on the Bhikkhāparampara Jātaka

Sukhumālarūpaṃ disvāti idaṃ satthā jetavane viharanto aññataraṃ kuṭumbikaṃ ārabbha kathesi. So kira saddho ahosi pasanno, tathāgatassa ceva saṅghassa ca nibaddhaṃ mahāsakkāraṃ karoti. Athekadivasaṃ cintesi ‘‘ahaṃ buddharatanassa ceva saṅgharatanassa ca paṇītāni khādanīyabhojanīyāni ceva sukhumavatthāni ca dento niccaṃ mahāsakkāraṃ karomi, idāni dhammaratanassapi karissāmi, kathaṃ nu kho tassa sakkāraṃ karontena [Pg.370] kattabba’’nti. So bahūni gandhamālādīni ādāya jetavanaṃ gantvā satthāraṃ vanditvā pucchi ‘‘ahaṃ, bhante, dhammaratanassa sakkāraṃ kattukāmomhi, kathaṃ nu kho tassa sakkāraṃ karontena kattabba’’nti. Atha naṃ satthā āha – ‘‘sace dhammaratanassa sakkāraṃ kattukāmo, dhammabhaṇḍāgārikassa ānandassa sakkāraṃ karohī’’ti. So ‘‘sādhū’’ti paṭissuṇitvā theraṃ nimantetvā punadivase mahantena sakkārena attano gehaṃ netvā mahārahe āsane nisīdāpetvā gandhamālādīhi pūjetvā nānaggarasabhojanaṃ datvā mahagghe ticīvarappahonake sāṭake adāsi. Theropi ‘‘ayaṃ sakkāro dhammaratanassa kato, na mayhaṃ anucchaviko, aggasāvakassa dhammasenāpatissa anucchaviko’’ti cintetvā piṇḍapātañca vatthāni ca vihāraṃ haritvā sāriputtattherassa adāsi. Sopi ‘‘ayaṃ sakkāro dhammaratanassa kato, ekantena dhammassāmino sammāsambuddhasseva anucchaviko’’ti cintetvā dasabalassa adāsi. Satthā attano uttaritaraṃ adisvā piṇḍapātaṃ paribhuñji, cīvarasāṭake aggahesi.

This, 'Seeing the delicate form,' the Teacher spoke while dwelling in Jetavana, regarding a certain householder. He was indeed faithful and devoted, constantly showing great reverence to the Tathāgata and the Sangha. One day, he thought: "I always offer excellent hard and soft food and delicate cloths to the Buddha-jewel and the Sangha-jewel with great reverence. Now, I shall also honor the Dhamma-jewel. How should one properly pay homage to it?" Taking many garlands, perfumes, and other offerings, he went to Jetavana, paid respects to the Teacher, and asked, "Venerable sir, I wish to honor the Dhamma-jewel. How should one properly pay homage to it?" Then the Teacher said to him, "If you wish to honor the Dhamma-jewel, pay homage to Ānanda, the treasurer of the Dhamma." He replied, "Very well," and invited the Elder. The next day, he led the Elder to his home with great honor, seated him on a costly seat, honored him with garlands and perfumes, served him various delicious foods, and presented him with valuable cloths sufficient for the three robes. The Elder thought, "This honor was done to the Dhamma-jewel, and is not fitting for me. It is fitting for the chief disciple, the general of the Dhamma." So he took the almsfood and cloths to the monastery and gave them to Venerable Sāriputta. He, too, thought, "This honor was done to the Dhamma-jewel. Truly, it is fitting only for the fully enlightened Buddha, the master of the Dhamma." So he gave them to the Ten-Powered One. The Teacher, seeing no one superior to himself, partook of the almsfood and accepted the robe-cloths.

Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, asuko nāma kuṭumbiko ‘dhammaratanassa sakkāraṃ karomī’ti dhammabhaṇḍāgārikassa ānandattherassa adāsi. Thero ‘nāyaṃ mayhaṃ anucchaviko’ti dhammasenāpatino adāsi, sopi ‘nāyaṃ mayhaṃ anucchaviko’ti tathāgatassa adāsi. Tathāgato aññaṃ uttaritaraṃ apassanto attano dhammassāmitāya ‘mayhameveso anucchaviko’ti taṃ piṇḍapātaṃ paribhuñji, cīvarasāṭakepi gaṇhi, evaṃ so piṇḍapāto yathānucchavikatāya dhammassāminova pādamūlaṃ gato’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva piṇḍapāto paramparā yathānucchavikaṃ gacchati, pubbepi anuppanne buddhe agamāsiyevā’’ti vatvā atītaṃ āhari.

The bhikkhus raised a discussion in the Dhamma hall: "Friends, a certain householder, thinking, 'I will make an offering to the Dhamma-jewel,' gave it to the treasurer of the Dhamma, the Venerable Ānanda. The Elder, thinking, 'This is not fitting for me,' gave it to the general of the Dhamma. He too, thinking, 'This is not fitting for me,' gave it to the Tathāgata. The Tathāgata, seeing no one superior, and on account of his mastery of the Dhamma, thought, 'This is indeed fitting for me,' partook of that almsfood, and also accepted the robe-cloths. Thus, that almsfood, according to its suitability, went to the feet of the Master of the Dhamma." The Teacher arrived and asked, "Bhikkhus, for what discussion are you now gathered together?" When they replied, "For this one," he said, "Bhikkhus, it is not only now that almsfood goes in succession to the one to whom it is suitable; even in the past, before a Buddha had arisen, it went thus." Having said this, he related a past incident.

Atīte bārāṇasiyaṃ brahmadatto agatigamanaṃ pahāya dasa rājadhamme akopento dhammena rajjaṃ kāresi. Evaṃ santepissa vinicchayo suñño viya ahosi. Rājā attano aguṇagavesako hutvā antonivesanādīni [Pg.371] pariggaṇhanto antepure ca antonagare ca dvāragāmesu ca attano aguṇaṃ kathentaṃ adisvā ‘‘janapade gavesissāmī’’ti amaccānaṃ rajjaṃ niyyādetvā purohitena saddhiṃ aññātakaveseneva kāsiraṭṭhe caranto kañci aguṇaṃ kathentaṃ adisvā paccante ekaṃ nigamaṃ patvā bahidvārasālāyaṃ nisīdi. Tasmiṃ khaṇe nigamavāsī asītikoṭivibhavo kuṭumbiko mahantena parivārena nhānatitthaṃ gacchanto sālāyaṃ nisinnaṃ suvaṇṇavaṇṇaṃ sukhumālasarīraṃ rājānaṃ disvā uppannasineho sālaṃ pavisitvā paṭisanthāraṃ katvā ‘‘idheva hothā’’ti vatvā gehaṃ gantvā nānaggarasabhojanaṃ sampādetvā mahantena parivārena bhattabhājanāni gāhāpetvā agamāsi. Tasmiṃ khaṇe himavantavāsī pañcābhiñño tāpaso āgantvā tattheva nisīdi. Nandamūlakapabbhārato paccekabuddhopi āgantvā tattheva nisīdi.

In the past, in Benares, King Brahmadatta, having abandoned the wrong courses of action, ruled righteously, not violating the ten royal virtues. Even so, his court of justice was as if empty. The king, seeking his own faults, investigated his inner palace and other places—within the royal compound, the inner city, and the gate-villages—but found no one speaking of his faults. Thinking, "I will search in the countryside," he entrusted the kingdom to his ministers and, in the guise of an unknown person, traveled through the Kasi country with his chaplain. Not finding anyone speaking of his faults, he reached a market town on the border and sat in a hall outside the gate. At that moment, a householder from the town, possessing eighty crores of wealth, was going to the bathing place with a large retinue. Seeing the king—golden-hued and with a very delicate body—seated in the hall, affection arose in him. Entering the hall, he made a friendly greeting and said, "Please stay right here." Then he went home, prepared a meal with various excellent flavors, and returned with a large retinue having food vessels brought. At that same time, an ascetic dwelling in the Himalayas, possessing the five supernormal knowledges, arrived and sat there. A Paccekabuddha from the Nandamūlaka slope also arrived and sat there.

Kuṭumbiko rañño hatthadhovanaudakaṃ datvā nānaggarasehi sūpabyañjanehi bhattapātiṃ sajjetvā rañño upanesi. Rājā naṃ gahetvā purohitassa brāhmaṇassa adāsi. Brāhmaṇo gahetvā tāpasassa adāsi. Tāpaso paccekabuddhassa santikaṃ gantvā vāmahatthena bhattapātiṃ, dakkhiṇahatthena kamaṇḍaluṃ gahetvā dakkhiṇodakaṃ datvā patte bhattaṃ pakkhipi. So kañci animantetvā anāpucchitvā paribhuñji. Tassa bhattakiccapariyosāne kuṭumbiko cintesi ‘‘mayā rañño bhattaṃ dinnaṃ, raññā brāhmaṇassa, brāhmaṇena tāpasassa, tāpasena paccekabuddhassa, paccekabuddho kañci anāpucchitvā paribhuñji, kiṃ nu kho imesaṃ ettakaṃ dānakāraṇaṃ, kiṃ imassa kañci anāpucchitvāva bhuñjanakāraṇaṃ, anupubbena te pucchissāmī’’ti. So ekekaṃ upasaṅkamitvā vanditvā pucchi. Tepissa kathesuṃ –

The householder, having given the king water for washing his hands, prepared a food bowl with soups and curries of various excellent flavors and presented it to the king. The king took it and gave it to the brahmin chaplain. The brahmin took it and gave it to the ascetic. The ascetic went to the Paccekabuddha, took the food bowl with his left hand and the water pot with his right, gave the water of dedication, and placed the food in the bowl. Without inviting anyone or asking permission, he partook of it. When his meal was finished, the householder thought, "I gave food to the king, the king to the brahmin, the brahmin to the ascetic, and the ascetic to the Paccekabuddha. The Paccekabuddha partook of it without asking anyone. What, I wonder, is the reason for this chain of giving? And what is the reason for his eating without asking anyone? I will ask them in sequence." He approached each one, paid respects, and asked. And they told him:

270.

270.

‘‘Sukhumālarūpaṃ disvā, raṭṭhā vivanamāgataṃ;

Kuṭāgāravarūpetaṃ, mahāsayanamupāsitaṃ.

"Seeing your delicate form, come from a kingdom to the wilderness, a form like a fine gabled house, accustomed to a grand couch,

271.

271.

‘‘Tassa te pemakenāhaṃ, adāsiṃ vaḍḍhamodanaṃ;

Sālīnaṃ vicitaṃ bhattaṃ, suciṃ maṃsūpasecanaṃ.

"Out of affection for you, I gave you a meal of prosperity; choice rice, pure food with meat sauces."

272.

272.

‘‘Taṃ tvaṃ bhattaṃ paṭiggayha, brāhmaṇassa adāsayi;

Attānaṃ anasitvāna, koyaṃ dhammo namatthu te.

"You received that meal and gave it to the brahmin, without eating yourself. What is this custom? Homage to you!"

273.

273.

‘‘Ācariyo [Pg.372] brāhmaṇo mayhaṃ, kiccākiccesu byāvaṭo;

Garu ca āmantanīyo ca, dātumarahāmi bhojanaṃ.

"The brahmin is my teacher, attending to my affairs; he is venerable and worthy of invitation. I am fit to give him food."

274.

274.

‘‘Brāhmaṇaṃ dāni pucchāmi, gotamaṃ rājapūjitaṃ;

Rājā te bhattaṃ pādāsi, suciṃ maṃsūpasecanaṃ.

"Now I ask the brahmin Gotama, honored by the king: The king offered you food, pure and with meat-sauce relish."

275.

275.

‘‘Taṃ tvaṃ bhattaṃ paṭiggayha, isissa bhojanaṃ adā;

Akhettaññūsi dānassa, koyaṃ dhammo namatthu te.

"You received that meal and gave food to the ascetic. You are ignorant of the field of giving. What is this custom? Homage to you!"

276.

276.

‘‘Bharāmi puttadāre ca, gharesu gadhito ahaṃ;

Bhuñje mānusake kāme, anusāsāmi rājino.

"I support my children and wife, being attached to the household life; I enjoy human sensual pleasures and instruct the king."

277.

277.

‘‘Āraññikassa isino, cirarattaṃ tapassino;

Vuḍḍhassa bhāvitattassa, dātumarahāmi bhojanaṃ.

"To the forest-dwelling ascetic, long practicing austerity, aged and with a developed self, I am fit to give food."

278.

278.

‘‘Isiñca dāni pucchāmi, kisaṃ dhamanisanthataṃ;

Parūḷhakacchanakhalomaṃ, paṅkadantaṃ rajassiraṃ.

"Now I ask the ascetic, lean, with veins spread out, with overgrown armpit hair, nails, and body hair, with mud-stained teeth and a head covered in dust,"

279.

279.

‘‘Eko araññe viharasi, nāvakaṅkhasi jīvitaṃ;

Bhikkhu kena tayā seyyo, yassa tvaṃ bhojanaṃ adā.

"You dwell alone in the forest, not longing for life. By what is this mendicant superior to you, that you gave him food?"

280.

280.

‘‘Khaṇantālukalambāni, bilālitakkalāni ca;

Dhunaṃ sāmākanīvāraṃ, saṅghāriyaṃ pasāriyaṃ.

"Digging up roots and bulbs, and bilāli and takkala roots; threshing wild millet and wild rice, gathering and spreading them."

281.

281.

‘‘Sākaṃ bhisaṃ madhuṃ maṃsaṃ, badarāmalakāni ca;

Tāni āharitvā bhuñjāmi, atthi me so pariggaho.

"Greens, lotus roots, honey, meat, jujubes, and myrobalans—bringing these, I eat; that is my acquisition."

282.

282.

‘‘Pacanto apacantassa, amamassa sakiñcano;

Anādānassa sādāno, dātumarahāmi bhojanaṃ.

"I, who cook, am fit to give food to one who does not cook; I, who have impediments, to one who is without attachment; I, who grasp, to one who does not grasp."

283.

283.

‘‘Bhikkhuñca dāni pucchāmi, tuṇhīmāsīna subbataṃ;

Isi te bhattaṃ pādāsi, suciṃ maṃsūpasecanaṃ.

I now ask the monk, sitting silent and of good vows: The seer gave you food, pure, with a savory meat sauce.

284.

284.

‘‘Taṃ tvaṃ bhattaṃ paṭiggayha, tuṇhī bhuñjasi ekako;

Nāññaṃ kañci nimantesi, koyaṃ dhammo namatthu te.

Having received that food, you eat alone in silence; you invite no one else. What is this custom? Homage to you!

285.

285.

‘‘Na pacāmi na pācemi, na chindāmi na chedaye;

Taṃ maṃ akiñcanaṃ ñatvā, sabbapāpehi ārataṃ.

I do not cook, nor cause others to cook; I do not cut, nor cause others to cut. Knowing me as one who is without impediments, abstaining from all evil.

286.

286.

‘‘Vāmena [Pg.373] bhikkhamādāya, dakkhiṇena kamaṇḍaluṃ;

Isi me bhattaṃ pādāsi, suciṃ maṃsūpasecanaṃ.

Taking the alms-food with the left hand, and the water pot with the right, the seer gave me food, pure, with a savory meat sauce.

287.

287.

‘‘Ete hi dātumarahanti, samamā sapariggahā;

Paccanīkamahaṃ maññe, yo dātāraṃ nimantaye’’ti.

These, who are impartial and have possessions, are indeed worthy to give. I consider it an opposing practice for one to invite the giver.

Tattha vivananti nirudakāraññasadisaṃ imaṃ paccantaṃ āgataṃ. Kūṭāgāravarūpetanti kūṭāgāravarena upagataṃ, ekaṃ varakūṭāgāravāsinanti attho. Mahāsayanamupāsitanti tattheva supaññattaṃ sirisayanaṃ upāsitaṃ. Tassa teti evarūpaṃ taṃ disvā ahaṃ pemamakāsiṃ, tassa te pemakena. Vaḍḍhamodananti uttamodanaṃ. Vicitanti apagatakhaṇḍakāḷakehi vicitataṇḍulehi kataṃ. Adāsayīti adāsi. Attānanti attanā, ayameva vā pāṭho. Anasitvānāti abhuñjitvā. Koyaṃ dhammoti mahārāja, ko esa tumhākaṃ sabhāvo. Namatthu teti namo tava atthu, yo tvaṃ attanā abhuñjitvā parassa adāsi.

There, `vivananti` means 'having arrived at this remote region, which is like a waterless wilderness.' `Kūṭāgāravarūpetaṃ` means 'endowed with an excellent gabled chamber,' meaning 'one who dwells in an excellent gabled chamber.' `Mahāsayanamupāsitaṃ` means 'the splendid bed, well-prepared right there, was used.' `Tassa te` means 'seeing such a one, I felt affection for him; because of that affection for you.' `Vaḍḍhamodanaṃ` means 'excellent cooked rice.' `Vicitaṃ` means 'made with choice grains of rice, free from broken or black grains.' `Adāsayi` means 'gave.' `Attānaṃ` means 'by oneself,' or this may also be the reading. `Anasitvāna` means 'without having eaten.' `Koyaṃ dhammo` means, 'O great king, what is this nature of yours?' `Namatthu te` means 'homage be to you,' who, without eating yourself, gave to another.

Ācariyoti kuṭumbika esa mayhaṃ ācārasikkhāpako ācariyo. Byāvaṭoti ussuko. Āmantanīyoti āmantetabbayuttako mayā dinnaṃ bhattaṃ gahetuṃ anurūpo. Dātumarahāmīti ‘‘ahaṃ evarūpassa ācariyassa bhojanaṃ dātuṃ arahāmī’’ti rājā brāhmaṇassa guṇaṃ vaṇṇesi. Akhettaññūsīti nāhaṃ dānassa khettaṃ, mayi dinnaṃ mahapphalaṃ na hotīti evaṃ attānaṃ dānassa akhettaṃ jānāsi maññeti. Anusāsāmīti attano atthaṃ pahāya rañño atthañca dhammañca anusāsāmi.

`Ācariyo` means, 'O householder, this is my teacher, my instructor in conduct.' `Byāvaṭo` means 'diligent.' `Āmantanīyo` means 'suitable to be invited,' 'fit to receive the food given by me.' `Dātumarahāmi` means 'I am fit to give food to such a teacher'—thus the king described the brahmin's virtues. `Akhettaññūsi` means 'you know yourself to be an unfit field for gifts, thinking: "I am not a field for gifts; what is given to me does not bear great fruit."' `Anusāsāmi` means 'I set aside my own benefit and instruct the king in both his benefit and the Dhamma.'

Evaṃ attano aguṇaṃ kathetvā āraññikassāti isino guṇaṃ kathesi. Isinoti sīlādiguṇapariyesakassa. Tapassinoti tapanissitassa. Vuḍḍhassāti paṇḍitassa guṇavuḍḍhassa. Nāvakaṅkhasīti sayaṃ dullabhabhojano hutvā evarūpaṃ bhojanaṃ aññassa desi, kiṃ attano jīvitaṃ na kaṅkhasi. Bhikkhu kenāti ayaṃ bhikkhu katarena guṇena tayā seṭṭhataro.

Having thus spoken of his own lack of virtue, he then praised the virtue of the forest-dwelling ascetic. `Isino` means 'of one who seeks virtues such as morality.' `Tapassino` means 'of one devoted to austerity.' `Vuḍḍhassa` means 'of the wise one, grown in virtue.' `Nāvakaṅkhasi` means 'though you yourself have scarce food, you gave such food to another; do you not long for your own life?' `Bhikkhu kena` means 'by what quality is this monk superior to you?'

Khaṇantālukalambānīti [Pg.374] khaṇanto ālūni ceva tālakandāni ca. Bilālitakkalāni cāti bilālikandatakkalakandāni ca. Dhunaṃ sāmākanīvāranti sāmākañca nīvārañca dhunitvā. Saṅghāriyaṃ pasāriyanti ete sāmākanīvāre dhunanto saṅghāretvā puna sukkhāpite pasāretvā suppena papphoṭetvā koṭṭetvā taṇḍule ādāya pacitvā bhuñjāmīti vadati. Sākanti yaṃ kiñci sūpeyyapaṇṇaṃ. Maṃsanti sīhabyagghavighāsādimaṃsaṃ. Tāni āharitvāti tāni sākādīni āharitvā. Amamassāti taṇhādiṭṭhimamattarahitassa. Sakiñcanoti sapalibodho. Anādānassāti niggahaṇassa. Dātumarahāmīti evarūpassa paccekabuddhassa attanā laddhabhojanaṃ dātuṃ arahāmi.

`Khaṇantālukalambāni` means 'digging up yams and palm roots.' `Bilālitakkalāni ca` means 'bilāli roots and takkala roots.' `Dhunaṃ sāmākanīvāraṃ` means 'threshing wild millet and wild rice.' `Saṅghāriyaṃ pasāriyaṃ` means 'gathering and spreading.' He says: 'Having threshed this wild millet and wild rice, gathering it, spreading it out again when dried, winnowing it with a basket, pounding it, taking the grains, I cook and eat.' `Sākaṃ` means 'whatever greens are suitable for soup.' `Maṃsaṃ` means 'meat such as the leavings of lions, tigers, and so on.' `Tāni āharitvā` means 'having brought those greens and so on.' `Amamassa` means 'of one without the possessiveness of craving and wrong views.' `Sakiñcano` means 'with encumbrances.' `Anādānassa` means 'of one who does not grasp.' `Dātumarahāmi` means 'I am worthy to give food obtained by myself to such a Paccekabuddha.'

Tuṇhīmāsīnanti kiñci avatvā nisinnaṃ. Akiñcananti rāgakiñcanādīhi rahitaṃ. Āratanti virataṃ sabbapāpāni pahāya ṭhitaṃ. Kamaṇḍalunti kuṇḍikaṃ. Ete hīti ete rājādayo tayo janāti hatthaṃ pasāretvā te niddisanto evamāha. Dātumarahantīti mādisassa dātuṃ arahanti. Paccanīkanti paccanīkapaṭipadaṃ. Dāyakassa hi nimantanaṃ ekavīsatiyā anesanāsu aññatarāya piṇḍapātapariyesanāya jīvikakappanasaṅkhātā micchājīvapaṭipatti nāma hoti.

`Tuṇhīmāsīnaṃ` means 'sitting without saying anything.' `Akiñcanaṃ` means 'devoid of impediments such as the impediment of greed.' `Ārataṃ` means 'abstained, steadfast, having abandoned all evil deeds.' `Kamaṇḍaluṃ` means 'a water pot.' `Ete hi` means 'these three people, the king and others'—extending his hand and pointing them out, he said thus. `Dātumarahanti` means 'they are worthy to give to one such as me.' `Paccanīkaṃ` means 'an opposing practice.' Indeed, an invitation from a donor is one of the twenty-one improper ways of seeking alms-food, a practice called wrong livelihood, which consists of making a living in this way.

Tassa vacanaṃ sutvā kuṭumbiko attamano dve osānagāthā abhāsi –

Hearing his words, the householder, pleased in mind, recited two concluding verses:

288.

288.

‘‘Atthāya vata me ajja, idhāgacchi rathesabho;

Sohaṃ ajja pajānāmi, yattha dinnaṃ mahapphalaṃ.

“Indeed, for my benefit today, the Lord of Chariots has come here; today I understand where a gift bears great fruit.”

289.

289.

‘‘Raṭṭhesu giddhā rājāno, kiccākiccesu brāhmaṇā;

Isī mūlaphale giddhā, vippamuttā ca bhikkhavo’’ti.

“Kings are greedy for kingdoms, brahmins for duties and non-duties; ascetics are greedy for roots and fruits, but monks are truly liberated.”

Tattha rathesabhoti rājānaṃ sandhāyāha. Kiccākiccesūti rañño kiccakaraṇīyesu. Bhikkhavoti paccekabuddhā bhikkhavo pana sabbabhavehi vippamuttā.

Therein, `rathesabho` refers to the king. `Kiccākiccesu` means 'in the king's duties to be done.' `Bhikkhavo` refers to the Paccekabuddhas; monks, however, are freed from all existences.

Paccekabuddho [Pg.375] tassa dhammaṃ desetvā sakaṭṭhānameva gato, tathā tāpaso. Rājā pana katipāhaṃ tassa santike vasitvā bārāṇasimeva gato.

The Paccekabuddha, having taught him the Dhamma, went to his own place, and so did the ascetic. The king, however, after staying near him for some days, went back to Bārāṇasī.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva piṇḍapāto yathānucchavikaṃ gacchati, pubbepi gatoyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā kuṭumbiko dhammaratanassa sakkārakārako kuṭumbiko ahosi, rājā ānando, purohito sāriputto, himavantatāpaso pana ahameva ahosi’’nti.

Having brought forth this Dhamma discourse, the Teacher said, 'Bhikkhus, it is not only now that the alms-food goes where it is suitable; it also went so in the past.' Then he connected the birth story: 'At that time, the householder who paid respect to the jewel of the Dhamma was the householder of today; Ānanda was the king; Sāriputta was the chaplain; and the ascetic of the Himalayas was I myself.'

Bhikkhāparamparajātakavaṇṇanā terasamā.

The Thirteenth: The Commentary on the Jātaka of the Succession of Alms.

Jātakuddānaṃ –

The Summary of the Jātakas:

Kedāraṃ candakinnarī, ukkusuddālabhisakaṃ;

Suruci pañcuposathaṃ, mahāmorañca tacchakaṃ.

Kedāra, Candakinnarī, Ukkusa, Uddāla, Bhisa; Suruci, Pañcuposatha, Mahāmora, and Tacchaka.

Mahāvāṇija sādhinaṃ, dasabrāhmaṇajātakaṃ;

Bhikkhāparamparāpi ca, terasāni pakiṇṇake.

Mahāvāṇija, Sādhina, the Dasabrāhmaṇa Jātaka, and also Bhikkhāparamparā—these thirteen are in the Miscellaneous Section.

Pakiṇṇakanipātavaṇṇanā niṭṭhitā.

The Commentary on the Miscellaneous Section is concluded.

15. Vīsatinipāto

The Section of Twenty

[497] 1. Mātaṅgajātakavaṇṇanā

[497] 1. The Commentary on the Mātaṅga Jātaka

Kuto [Pg.376] nu āgacchasi dummavāsīti idaṃ satthā jetavane viharanto udenaṃ nāma vaṃsarājānaṃ ārabbha kathesi. Tasmiñhi kāle āyasmā piṇḍolabhāradvājo jetavanato ākāsena gantvā yebhuyyena kosambiyaṃ udenassa rañño uyyānaṃ divāvihārāya gacchati. Thero kira purimabhave rajjaṃ kārento dīghamaddhānaṃ tasmiṃ uyyāne mahāparivāro sampattiṃ anubhavi. So tena pubbāciṇṇena yebhuyyena tattheva divāvihāraṃ nisīditvā phalasamāpattisukhena vītināmeti. Tasmiṃ ekadivasaṃ tattha gantvā supupphitasālamūle nisinne udeno sattāhaṃ mahāpānaṃ pivitvā ‘‘uyyānakīḷaṃ kīḷissāmī’’ti mahantena parivārena uyyānaṃ gantvā maṅgalasilāpaṭṭe aññatarāya itthiyā aṅke nipanno surāmadamattatāya niddaṃ okkami. Gāyantā nisinnitthiyo tūriyāni chaḍḍetvā uyyānaṃ pavisitvā pupphaphalādīni vicinantiyo theraṃ disvā gantvā vanditvā nisīdiṃsu. Thero tāsaṃ dhammakathaṃ kathento nisīdi. Itarāpi itthī aṅkaṃ cāletvā rājānaṃ pabodhetvā ‘‘kuhiṃ tā vasaliyo gatā’’ti vutte ‘‘ekaṃ samaṇaṃ parivāretvā nisinnā’’ti āha. So kuddho gantvā theraṃ akkositvā paribhāsitvā ‘‘handāhaṃ, taṃ samaṇaṃ tambakipillakehi khādāpessāmī’’ti kodhavasena therassa sarīre tambakipillakapuṭaṃ bhindāpesi. Thero ākāse ṭhatvā tassovādaṃ datvā jetavane gandhakuṭidvāreyeva otaritvā tathāgatena ‘‘kuto āgatosī’’ti puṭṭho thero tamatthaṃ ārocesi. Satthā ‘‘na kho, bhāradvāja, udeno idāneva pabbajite viheṭheti, pubbepi viheṭhesiyevā’’ti vatvā tena yācito atītaṃ āhari.

"Where do you come from, ill-clad one?"—this the Teacher spoke while dwelling in Jetavana, concerning King Udena of the Vaṃsas. At that time, the Venerable Piṇḍolabhāradvāja, having traveled through the sky from Jetavana, would usually go to King Udena’s park in Kosambi for his midday rest. It is said that in a past life, the elder, while ruling as king, had long enjoyed great prosperity in that very park with a large retinue. Due to that past habit, he often sat there for his midday rest, passing the time in the bliss of fruition attainment. One day, while he was sitting at the foot of a well-flowered sāla tree, King Udena, having drunk heavily for seven days, went to the park with a large retinue, saying, "I will enjoy the pleasures of the park." Intoxicated with liquor, he lay down on the lap of a certain woman on the auspicious stone slab and fell asleep. The women who were sitting and singing, having set aside their instruments, entered the park to gather flowers and fruits. Seeing the elder, they approached, paid homage, and sat down. The elder sat there, teaching them the Dhamma. The other woman, shaking the king’s lap, woke him, and when he asked, "Where have those wretches gone?" she said, "They are sitting around an ascetic." The king, enraged, went and abused the elder, insulting him. In his fury, he said, "Come now, I will have this ascetic devoured by red ants!" And in his anger, he had a pot of red ants broken over the elder’s body. The elder, standing in the air, admonished him and then descended right at the door of the Perfumed Chamber in Jetavana. When asked by the Tathāgata, "Where have you come from?" the elder related the matter. The Teacher said, "Bhāradvāja, Udena does not harass ascetics only now; he harassed them in the past as well." And being requested by him, he related a past incident.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente tadā mahāsatto bahinagare caṇḍālayoniyaṃ nibbatti, ‘‘mātaṅgo’’tissa nāmaṃ kariṃsu. Aparabhāge [Pg.377] viññutaṃ patto ‘‘mātaṅgapaṇḍito’’ti pākaṭo ahosi. Tadā bārāṇasiseṭṭhino dhītā diṭṭhamaṅgalikā nāma ekamāsadvemāsavārena mahāparivārā uyyānaṃ kīḷituṃ gacchati. Athekadivasaṃ mahāsatto kenaci kammena nagaraṃ pavisanto antaradvāre diṭṭhamaṅgalikaṃ disvā ekamantaṃ apagantvā allīyitvā aṭṭhāsi. Diṭṭhamaṅgalikā sāṇiyā antarena olokentī taṃ disvā ‘‘ko eso’’ti pucchitvā ‘‘caṇḍālo ayye’’ti vutte ‘‘adiṭṭhapubbayuttakaṃ vata passāmī’’ti gandhodakena akkhīni dhovitvā tato nivatti. Tāya saddhiṃ nikkhantajano ‘‘are, duṭṭha caṇḍāla, ajja taṃ nissāya amhākaṃ amūlakaṃ surābhattaṃ naṭṭha’’nti kodhābhibhūto mātaṅgapaṇḍitaṃ hatthehi ca pādehi ca pothetvā visaññiṃ katvā pakkāmi. So muhuttaṃ vītināmetvā paṭiladdhasañño cintesi ‘‘diṭṭhamaṅgalikāya parijano maṃ niddosaṃ akāraṇena pothesi, diṭṭhamaṅgalikaṃ labhitvāva uṭṭhahissāmi, no alabhitvā’’ti adhiṭṭhāya gantvā tassā pitu nivesanadvāre nipajji. So ‘‘kena kāraṇena nipannosī’’ti vutte ‘‘aññaṃ kāraṇaṃ natthi, diṭṭhamaṅgalikāya me attho’’ti āha. Eko divaso atīto, tathā dutiyo, tatiyo, catuttho, pañcamo, chaṭṭho ca. Bodhisattānaṃ adhiṭṭhānaṃ nāma samijjhati, tasmā sattame divase diṭṭhamaṅgalikaṃ nīharitvā tassa adaṃsu.

In the past, when Brahmadatta was ruling in Varanasi, the Great Being was born in an outcaste family outside the city, and they named him "Mātaṅga." Later, when he attained wisdom, he became known as "Mātaṅga the Wise." At that time, the daughter of the chief merchant of Varanasi, named Diṭṭhamaṅgalikā, used to go to the park with a large retinue to play every month or two. One day, the Great Being, entering the city for some business, saw Diṭṭhamaṅgalikā at the city gate, stepped aside, and stood pressed against a wall. Diṭṭhamaṅgalikā, peering through a curtain, saw him and asked, "Who is that?" When told, "He is an outcaste, lady," she said, "Truly, I have seen a sight that ought not to be seen," washed her eyes with scented water, and turned back. The people who had gone out with her, overcome with anger, cried, "Ah, wicked outcaste! Because of you today, our free feast of liquor and rice is ruined!" They beat Mātaṅga the Wise with their hands and feet until he lost consciousness and then left. After a while, regaining consciousness, he thought, "Diṭṭhamaṅgalikā's retinue beat me without fault or reason. I will get up only after obtaining Diṭṭhamaṅgalikā, not otherwise." Resolving thus, he went and lay down at the gate of her father's house. When asked, "For what reason are you lying here?" he replied, "There is no other reason—I have need of Diṭṭhamaṅgalikā." One day passed, then a second, third, fourth, fifth, and sixth. The resolve of Bodhisattas is always successful, so on the seventh day, they brought out Diṭṭhamaṅgalikā and gave her to him.

Atha naṃ sā ‘‘uṭṭhehi, sāmi, tumhākaṃ gehaṃ gacchāmā’’ti āha. Bhadde, tava parijanenamhi supothito dubbalo, maṃ ukkhipitvā piṭṭhiṃ āropetvā ādāya gacchāhīti. Sā tathā katvā nagaravāsīnaṃ passantānaññeva nagarā nikkhamitvā caṇḍālagāmakaṃ gatā. Atha naṃ mahāsatto jātisambhedavītikkamaṃ akatvāva katipāhaṃ gehe vasāpetvā cintesi ‘‘ahametaṃ lābhaggayasaggappattaṃ karonto pabbajitvāva kātuṃ sakkhissāmi, na itarathā’’ti. Atha naṃ āmantetvā ‘bhadde, mayi araññato kiñci anāharante amhākaṃ jīvikā nappavattati, yāva mamāgamanā mā ukkaṇṭhi, ahaṃ araññaṃ gamissāmī’’ti vatvā gehavāsinopi ‘‘imaṃ mā pamajjitthā’’ti ovaditvā araññaṃ gantvā samaṇapabbajjaṃ pabbajitvā appamatto sattame divase aṭṭha samāpattiyo ca pañca abhiññāyo ca uppādetvā ‘‘idāni diṭṭhamaṅgalikāya [Pg.378] avassayo bhavituṃ sakkhissāmī’’ti iddhiyā gantvā caṇḍālagāmadvāre otaritvā diṭṭhamaṅgalikāya gehadvāraṃ agamāsi. Sā tassāgamanaṃ sutvā gehato nikkhamitvā ‘‘sāmi, kasmā maṃ anāthaṃ katvā pabbajitosī’’ti paridevi. Atha naṃ ‘‘bhadde, mā cintayi, tava porāṇakayasato idāni mahantataraṃ yasaṃ karissāmi, apica kho pana ‘na mayhaṃ mātaṅgapaṇḍito sāmiko, mahābrahmā me sāmiko’ti ettakaṃ parisamajjhe vattuṃ sakkhissasī’ti āha. ‘‘Āma, sāmi, sakkhissāmī’’ti. ‘‘Tena hi ‘‘idāni te sāmiko kuhinti puṭṭhā ‘brahmalokaṃ gato’ti vatvā ‘kadā āgamissatī’ti vutte ‘ito sattame divase puṇṇamāyaṃ candaṃ bhinditvā āgamissatī’ti vadeyyāsī’’ti naṃ vatvā mahāsatto himavantameva gato.

Then she said to him, "Rise, my lord, let us go to your home." "Dear one, I am weak, having been severely beaten by your retinue. Pick me up, place me on your back, and take me away." She did so and, while the city-dwellers watched, they left the city and went to the outcaste village. Then the Great Being, after having her stay in his house for a few days without transgressing the barrier of caste, thought, "I will be able to bring her to the highest state of gain and glory only by going forth as an ascetic, not otherwise." Then he addressed her, "Dear one, if I do not bring anything from the forest, our livelihood will not continue. Do not be anxious until I return. I will go to the forest." He also advised the inhabitants of the house, "Do not be heedless of her," and then went to the forest. After going forth as an ascetic, being diligent, on the seventh day he produced the eight attainments and the five higher knowledges. Thinking, "Now I can be a support for Diṭṭhamaṅgalikā," he traveled by psychic power and descended at the gate of the outcaste village. He then went to the door of Diṭṭhamaṅgalikā’s house. Hearing of his arrival, she came out of the house and lamented, "My lord, why have you gone forth, leaving me without a protector?" He replied, "Dear one, do not worry. I will now bring you a glory greater than your former glory. Moreover, will you be able to declare this much in the midst of an assembly: 'Mātaṅga the wise is not my husband—the Great Brahmā is my husband'?" "Yes, my lord, I will be able to," she said. "Then, when asked where your husband is now, say, 'He has gone to the Brahmā world.' And when asked when he will return, say, 'On the seventh day from now, on the full moon day, he will return after splitting the moon.'" Having said this to her, the Great Being went to the Himalayas.

Diṭṭhamaṅgalikāpi bārāṇasiyaṃ mahājanassa majjhe tesu tesu ṭhānesu tathā kathesi. Mahājano ‘‘aho mahābrahmā samāno diṭṭhamaṅgalikaṃ na gacchati, evametaṃ bhavissatī’’ti saddahi. Bodhisattopi puṇṇamadivase candassa gaganamajjhe ṭhitakāle brahmattabhāvaṃ māpetvā sakalaṃ kāsiraṭṭhaṃ dvādasayojanikaṃ bārāṇasinagarañca ekobhāsaṃ katvā candamaṇḍalaṃ bhinditvā otaritvā bārāṇasiyā uparūpari tikkhattuṃ paribbhamitvā mahājanena gandhamālādīhi pūjiyamāno caṇḍālagāmakābhimukho ahosi. Brahmabhattā sannipatitvā caṇḍālagāmakaṃ gantvā diṭṭhamaṅgalikāya gehaṃ suddhavatthehi chādetvā bhūmiṃ catujjātiyagandhehi opuñchitvā pupphāni vikiritvā dhūmaṃ datvā celavitānaṃ pasāretvā mahāsayanaṃ paññapetvā gandhatelehi dīpaṃ jāletvā dvāre rajatapaṭṭavaṇṇavālukaṃ okiritvā pupphāni vikiritvā dhaje bandhiṃsu. Evaṃ alaṅkate gehe mahāsatto otaritvā anto pavisitvā thokaṃ sayanapiṭṭhe nisīdi.

Diṭṭhamaṅgalikā also spoke thus in various places amidst the great populace in Bārāṇasī. The great populace believed, saying, "Ah, being the great Brahmā, he does not forsake Diṭṭhamaṅgalikā; so it must be true." On the full moon day, when the moon was in the midst of the sky, the Bodhisatta, having manifested the state of a Brahmā, making the entire Kāsi kingdom, twelve yojanas in extent, and the city of Bārāṇasī a single blaze of light, broke through the orb of the moon, descended, and circled three times above Bārāṇasī. Worshipped by the great populace with perfumes, garlands, and so on, he headed towards the outcaste village. The devotees of Brahmā gathered, went to the outcaste village, covered Diṭṭhamaṅgalikā’s house with clean cloths, sprinkled the ground with perfumes of the four kinds, scattered flowers, offered incense, spread a cloth canopy, prepared a grand bed, lit lamps with fragrant oils, poured silver-colored sand at the door, scattered flowers, and tied up flags. In this adorned house, the Great Being descended, entered, and sat for a while on the bed.

Tadā diṭṭhamaṅgalikā utunī hoti. Athassā aṅguṭṭhakena nābhiṃ parāmasi, kucchiyaṃ gabbho patiṭṭhāsi. Atha naṃ mahāsatto āmantetvā ‘‘bhadde, gabbho te patiṭṭhito, tvaṃ puttaṃ vijāyissasi, tvampi puttopi te lābhaggayasaggappattā bhavissatha, tava pādadhovanaudakaṃ sakalajambudīpe rājūnaṃ abhisekodakaṃ bhavissati, nahānodakaṃ pana te amatosadhaṃ bhavissati, ye taṃ sīse āsiñcissanti, te sabbarogehi muccissanti, kāḷakaṇṇiṃ [Pg.379] parivajjessanti, tava pādapiṭṭhe sīsaṃ ṭhapetvā vandantā sahassaṃ dassanti, sotapathe ṭhatvā vandantā sataṃ dassanti, cakkhupathe ṭhatvā vandantā ekaṃ kahāpaṇaṃ datvā vandissanti, appamattā hohī’’ti naṃ ovaditvā gehā nikkhamitvā mahājanassa passantasseva uppatitvā candamaṇḍalaṃ pāvisi. Brahmabhattā sannipatitvā ṭhitakāva rattiṃ vītināmetvā pātova diṭṭhamaṅgalikaṃ suvaṇṇasivikaṃ āropetvā sīsena ukkhipitvā nagaraṃ pavisiṃsu. ‘‘Mahābrahmabhariyā’’ti taṃ upasaṅkamitvā mahājano gandhamālādīhi pūjesi. Pādapiṭṭhe sīsaṃ ṭhapetvā vandituṃ labhantā sahassatthavikaṃ denti, sotapathe ṭhatvā vandituṃ labhantā sataṃ denti, cakkhupathe ṭhatvā vandituṃ labhantā ekaṃ kahāpaṇaṃ denti. Evaṃ dvādasayojanikaṃ bārāṇasiṃ taṃ gahetvā vicarantā aṭṭhārasakoṭidhanaṃ labhiṃsu.

At that time, the lady Diṭṭhamaṅgalikā was in her fertile period. Then, touching her navel with his thumb, an embryo was established in her womb. Then the Great Being addressed her: 'Good lady, an embryo has been established in your womb. You will give birth to a son, and both you and your son will attain the highest gain and honor. The water used for washing your feet will become the consecration water for kings throughout all of Jambudīpa. Your bathing water will become a deathless medicine. Those who pour it on their heads will be freed from all diseases and will avoid misfortune. Those who bow, placing their heads on the soles of your feet, will give a thousand. Those who bow, standing within earshot, will give a hundred. Those who bow, standing within sight, will give one kahāpaṇa and then bow. Be heedful.' Having advised her thus, he left the house and, as the great crowd looked on, rose up and entered the disc of the moon. The devotees of Brahmā gathered and, remaining standing all night, at dawn placed Diṭṭhamaṅgalikā on a golden palanquin, lifted it onto their heads, and entered the city. Approaching her as 'the wife of the Great Brahmā,' the great crowd honored her with perfumes, garlands, and so on. Those who were able to bow, placing their heads on the soles of her feet, gave a purse of a thousand. Those who were able to bow, standing within earshot, gave a hundred. Those who were able to bow, standing within sight, gave one kahāpaṇa. Thus, carrying her through the twelve-yojana city of Bārāṇasī, they obtained eighteen crores of wealth.

Atha naṃ nagaraṃ pariharitvā ānetvā nagaramajjhe mahāmaṇḍapaṃ kāretvā sāṇiṃ parikkhipitvā mahāsayanaṃ paññapetvā mahantena sirisobhaggena tattha vasāpesuṃ. Maṇḍapasantikeyeva sattadvārakoṭṭhaṃ sattabhūmikaṃ pāsādaṃ kātuṃ ārabhiṃsu, mahantaṃ navakammaṃ ahosi. Diṭṭhamaṅgalikā maṇḍapeyeva puttaṃ vijāyi. Athassa nāmaggahaṇadivase brāhmaṇā sannipatitvā maṇḍape jātattā ‘‘maṇḍabyakumāro’’ti nāmaṃ kariṃsu. Pāsādo pana dasahi māsehi niṭṭhito. Tato paṭṭhāya sā mahantena yasena tasmiṃ vasati, maṇḍabyakumāropi mahantena parivārena vaḍḍhati. Tassa sattaṭṭhavassakāleyeva jambudīpatale uttamācariyā sannipatiṃsu. Te taṃ tayo vede uggaṇhāpesuṃ. So soḷasavassakālato paṭṭhāya brāhmaṇānaṃ bhattaṃ paṭṭhapesi, nibaddhaṃ soḷasa brāhmaṇasahassāni bhuñjanti. Catutthe dvārakoṭṭhake brāhmaṇānaṃ dānaṃ deti.

Then, after leading her in procession around the city and bringing her back, they had a great pavilion built in the city center. They enclosed it with a curtain, prepared a grand bed, and with great splendor and magnificence, they had her reside there. Near the pavilion itself, they began to construct a seven-storied palace with seven gatehouses—it was a great new construction. Diṭṭhamaṅgalikā gave birth to a son right there in the pavilion. On the day of his naming ceremony, the brahmins gathered and, because he was born in the pavilion (maṇḍapa), they gave him the name 'Prince Maṇḍabya.' The palace, however, was completed in ten months. From that time on, she lived there with great honor, and Prince Maṇḍabya also grew up with a large retinue. When he was just seven or eight years old, the most excellent teachers from all over Jambudīpa gathered. They had him taught the three Vedas. Starting from the age of sixteen, he established the provision of food for the brahmins; regularly, sixteen thousand brahmins would eat. He gave alms to the brahmins at the fourth gatehouse.

Athekasmiṃ mahāmahadivase gehe bahuṃ pāyāsaṃ paṭiyādesuṃ. Soḷasa brāhmaṇasahassāni catutthe dvārakoṭṭhake nisīditvā suvaṇṇarasavaṇṇena navasappinā pakkamadhukhaṇḍasakkharāhi ca abhisaṅkhataṃ pāyāsaṃ paribhuñjanti. Kumāropi sabbālaṅkārapaṭimaṇḍito suvaṇṇapādukā āruyha hatthena kañcanadaṇḍaṃ gahetvā ‘‘idha sappiṃ detha, idha madhu’’nti vicārento carati. Tasmiṃ khaṇe mātaṅgapaṇḍito himavante assamapade [Pg.380] nisinno ‘‘kā nu kho diṭṭhamaṅgalikāya puttassa pavattī’’ti olokento tassa atitthe pakkhandabhāvaṃ disvā ‘‘ajjeva gantvā māṇavaṃ dametvā yattha dinnaṃ mahapphalaṃ hoti, tattha dānaṃ dāpetvā āgamissāmī’’ti cintetvā ākāsena anotattadahaṃ gantvā mukhadhovanādīni katvā manosilātale ṭhito rattadupaṭṭaṃ nivāsetvā kāyabandhanaṃ bandhitvā paṃsukūlasaṅghāṭiṃ pārupitvā mattikāpattaṃ ādāya ākāsenāgantvā catutthe dvārakoṭṭhake dānaggeyeva otaritvā ekamantaṃ aṭṭhāsi. Maṇḍabyo kumāro ito cito ca olokento taṃ disvā ‘‘evaṃvirūpo saṅkārayakkhasadiso ayaṃ pabbajito imaṃ ṭhānaṃ āgacchanto kuto nu kho āgacchatī’’ti tena saddhiṃ sallapanto paṭhamaṃ gāthamāha –

Then, on a certain great festival day, much milk-rice was prepared in the house. Sixteen thousand brahmins, seated in the fourth gatehouse, partook of the milk-rice prepared with ghee the color of liquid gold, fresh ghee, honeycomb, lumps of sugar, and jaggery. The prince, adorned with all his ornaments, having put on golden sandals and holding a golden staff in his hand, walked about supervising, saying, 'Give ghee here, give honey here.' At that moment, the wise Mātaṅga, seated in his hermitage in the Himalayas, considering, 'What, I wonder, is the condition of Diṭṭhamaṅgalikā's son?' and seeing his state of having embarked on a wrong course, thought, 'Today I shall go and tame the young man, and having caused him to give a gift where it is of great fruit, I will return.' Traveling through the air, he went to Lake Anotatta, performed his morning ablutions, and so on. Standing on the Manosilā plateau, he put on a red two-layered robe, fastened his waistband, draped himself in a robe of discarded cloth, took his clay bowl, and came through the air. Descending right at the place of alms-giving in the fourth gatehouse, he stood to one side. Prince Maṇḍabya, looking this way and that, saw him and thought, 'This misshapen ascetic, like a spirit from a rubbish heap—from where has he come to this place?' Conversing with him, he spoke the first verse:

1.

1.

‘‘Kuto nu āgacchasi dummavāsī, otallako paṃsupisācakova;

Saṅkāracoḷaṃ paṭimuñca kaṇṭhe, ko re tuvaṃ hosi adakkhiṇeyyo’’ti.

"From where have you come, you ill-clad one, you lowly wretch, like a goblin from the dust? Wearing a rag from the rubbish heap around your neck, who are you, you who are unworthy of offerings?"

Tattha dummavāsīti anañjitaamaṇḍitaghaṭitasaṅghāṭikapilotikavasano. Otallakoti lāmako olambavilambanantakadharo vā. Paṃsupisācakovāti saṅkāraṭṭhāne pisācako viya. Saṅkāracoḷanti saṅkāraṭṭhāne laddhapilotikaṃ. Paṭimuñcāti paṭimuñcitvā. Adakkhiṇeyyoti tvaṃ adakkhiṇeyyo imesaṃ paramadakkhiṇeyyānaṃ nisinnaṭṭhānaṃ eko hutvā kuto āgato.

Herein, 'dummavāsī' (ill-clad) means one wearing a tattered robe that is unanointed, unadorned, and patched together. 'Otallako' (lowly wretch) means inferior, or one who wears a garment with edges that hang down and drag. 'Paṃsupisācakova' (like a goblin from the dust) means like a goblin in a rubbish heap. 'Saṅkāracoḷaṃ' (a rag from the rubbish heap) means a tattered cloth obtained from a rubbish heap. 'Paṭimuñca' (wearing) means having put on. 'Adakkhiṇeyyo' (unworthy of offerings) means: you are unworthy of offerings; being alone, from where have you come to the place where these most worthy recipients of offerings are seated?

Taṃ sutvā mahāsatto muducitteneva tena saddhiṃ sallapanto dutiyaṃ gāthamāha –

Hearing this, the Great Being, with a gentle mind, conversed with him and spoke the second verse:

2.

2.

‘‘Annaṃ tavedaṃ pakataṃ yasassi, taṃ khajjare bhuñjare piyyare ca;

Jānāsi maṃ tvaṃ paradattūpajīviṃ, uttiṭṭhapiṇḍaṃ labhataṃ sapāko’’ti.

"This food of yours is prepared, O glorious one; it is eaten as hard food, soft food, and drink. You know me as one who lives on what is given by others; let the outcaste receive the alms given to one who stands and waits."

Tattha pakatanti paṭiyattaṃ. Yasassīti parivārasampanna. Taṃ khajjareti taṃ khajjanti ca bhuñjanti ca pivanti ca. Kiṃkāraṇā mayhaṃ kujjhasi? Uttiṭṭhapiṇḍanti upatiṭṭhitvā [Pg.381] labhitabbapiṇḍaṃ, uṭṭhāya ṭhitehi vā dīyamānaṃ heṭṭhā ṭhatvā labhitabbapiṇḍaṃ. Labhataṃ sapākoti sapāko caṇḍālopi labhatu. Jātisampannā hi yattha katthaci labhanti, sapākacaṇḍālassa pana ko deti, dullabhapiṇḍo ahaṃ, tasmā me jīvitapavattanatthaṃ bhojanaṃ dāpehi, kumārāti.

Herein, 'pakataṃ' means prepared. 'Yasassī' means one endowed with a retinue. 'Taṃ khajjare...' means they eat it as hard food, eat it as soft food, and drink it. Why are you angry with me? 'Uttiṭṭhapiṇḍaṃ' means alms that are to be received by standing and waiting, or alms given by those who have stood up, to be received by one standing below. 'Labhataṃ sapāko' means let even an outcaste, a caṇḍāla, receive it. For the high-born receive alms anywhere, but who gives to an outcaste, a caṇḍāla? I am one for whom alms are difficult to obtain; therefore, young man, have food given to me for the sustenance of my life.

Tato maṇḍabyo gāthamāha –

Then Maṇḍabya spoke this verse:

3.

3.

‘‘Annaṃ mamedaṃ pakataṃ brāhmaṇānaṃ, attatthāya saddahato mamedaṃ;

Apehi etto kimidhaṭṭhitosi, na mādisā tumhaṃ dadanti jammā’’ti.

"This food of mine is prepared for brahmins; this is for my own benefit, from me who gives in faith. Go away from here! Why do you stand here? Those like me do not give to you, you wretch!"

Tattha attatthāyāti attano vaḍḍhiatthāya. Apehi ettoti imamhā ṭhānā apagaccha. Na mādisāti mādisā jātisampannānaṃ udiccabrāhmaṇānaṃ dānaṃ denti, na tuyhaṃ caṇḍālassa, gaccha, jammāti.

Herein, 'attatthāya' (for my own benefit) means for the sake of my own increase. 'Apehi etto' (go away from here) means depart from this place. 'Na mādisā...' (those like me...) means: those like me, of high birth, give gifts to the northern brahmins, not to you, an outcaste. Go, you wretch!

Tato mahāsatto gāthamāha –

Then the Great Being spoke this verse:

4.

4.

‘‘Thale ca ninne ca vapanti bījaṃ, anūpakhette phalamāsamānā;

Etāya saddhāya dadāhi dānaṃ, appeva ārādhaye dakkhiṇeyye’’ti.

"On high ground and on low they sow the seed, hoping for fruit in a fertile field. With such faith you should give a gift; you might just satisfy worthy recipients."

Tassattho – kumāra, sassaphalaṃ āsīsamānā tīsupi khettesu bījaṃ vapanti. Tattha ativuṭṭhikāle thale sassaṃ sampajjati, ninne pūtikaṃ hoti, anūpakhette nadiñca taḷākañca nissāya kataṃ oghena vuyhati. Mandavuṭṭhikāle thale khette vipajjati, ninne thokaṃ sampajjati, anūpakhette sampajjateva. Samavuṭṭhikāle thale khette thokaṃ sampajjati, itaresu sampajjateva. Tasmā yathā phalamāsīsamānā tīsupi khettesu vapanti, tathā tvampi etāya phalasaddhāya āgatāgatānaṃ sabbesaṃyeva dānaṃ dehi, appeva nāma evaṃ dadanto dakkhiṇeyye ārādheyyāsi labheyyāsīti.

Its meaning is this: Prince, hoping for a crop yield, they sow seeds in all three fields. There, in a time of excessive rain, the crop thrives on high ground, rots in the lowlands, and in the riverbank field made near rivers and ponds, it is swept away by the flood. In a time of scanty rain, the crop fails on high ground, succeeds a little in the lowlands, and succeeds fully in the riverbank field. In a time of moderate rain, the crop succeeds a little on high ground, and succeeds fully in the others. Therefore, just as they sow seeds in all three fields hoping for fruit, so too should you, with this faith in the fruit, give gifts to all who come, for perhaps by giving thus, you may satisfy those worthy of offerings and obtain the fruit.

Tato [Pg.382] maṇḍabyo gāthamāha –

Then Maṇḍabya spoke this verse:

5.

5.

‘‘Khettāni mayhaṃ viditāni loke, yesāhaṃ bījāni patiṭṭhapemi;

Ye brāhmaṇā jātimantūpapannā, tānīdha khettāni supesalānī’’ti.

"The fields are known to me in the world, in which I plant the seeds; those brahmins who are endowed with birth and mantras, these here are the excellent fields."

Tattha yesāhanti yesu ahaṃ. Jātimantūpapannāti jātiyā ca mantehi ca upapannā.

There, 'yesāhaṃ' means 'in whom I.' 'Jātimantūpapannā' means 'endowed with birth and mantras.'

Tato mahāsatto dve gāthā abhāsi –

Then the Great Being uttered two stanzas:

6.

6.

‘‘Jātimado ca atimānitā ca, lobho ca doso ca mado ca moho;

Ete aguṇā yesu ca santi sabbe, tānīdha khettāni apesalāni.

"Pride of birth and excessive conceit, greed and hatred, intoxication and delusion; in whomsoever all these demerits exist, these here are unproductive fields."

7.

7.

‘‘Jātimado ca atimānitā ca, lobho ca doso ca mado ca moho;

Ete aguṇā yesu na santi sabbe, tānīdha khettāni supesalānī’’ti.

"Pride of birth and excessive conceit, greed and hatred, intoxication and delusion; those in whom all these demerits are not found, these here are truly excellent fields."

Tattha jātimadoti ‘‘ahamasmi jātisampanno’’ti evaṃ uppannamāno. Atimānitā cāti ‘‘añño mayā saddhiṃ jātiādīhi sadiso natthī’’ti atikkamma pavattamāno. Lobhādayo lubbhanadussanamajjanamuyhanamattāva. Apesalānīti evarūpā puggalā āsīvisabharitā viya vammikā appiyasīlā honti. Evarūpānaṃ dinnaṃ na mahapphalaṃ hoti, tasmā mā etesaṃ supesalakhettabhāvaṃ maññittha. Na hi jātimantā saggadāyakā. Ye pana jātimānādirahitā ariyā, tāni khettāni supesalāni, tesu dinnaṃ mahapphalaṃ, te saggadāyakā hontīti.

There, 'pride of birth' means the conceit that arises thus: 'I am endowed with good birth.' 'Excessive pride' is the conceit that arises surpassing others thus: 'No one is equal to me in birth and other such qualities.' Greed and the like are simply the states of greed, hatred, intoxication, and delusion. 'Unvirtuous'—such individuals are like anthills filled with poisonous snakes, having disagreeable habits. What is given to them is not of great fruit. Therefore, do not think of them as excellent fields for merit. Indeed, those endowed with high birth are not givers of heaven. But those noble ones who are free from pride of birth and the like—those are excellent fields for merit. What is given to them is of great fruit; they are givers of heaven.

Iti so mahāsatte punappunaṃ kathente kujjhitvā ‘‘ayaṃ ativiya bahuṃ vippalapati, kuhiṃ gatā ime dovārikā, nayimaṃ caṇḍālaṃ nīharantī’’ti gāthamāha –

Thus, as the Great Being spoke again and again, he became angry and said, "This one babbles excessively. Where have these gatekeepers gone? Why do they not drive this outcaste away?" And he uttered this verse:

8.

8.

‘‘Kvettha [Pg.383] gatā upajotiyo ca, upajjhāyo atha vā gaṇḍakucchi;

Imassa daṇḍañca vadhañca datvā, gale gahetvā khalayātha jamma’’nti.

"Where have Upajoti and Upajjhāya gone, or even Gaṇḍakucchi? Having given him the stick and a beating, seize him by the neck and cast out this wretch!"

Tattha kvettha gatāti imesu tīsu dvāresu ṭhapitā upajotiyo ca upajjhāyo ca gaṇḍakucchi cāti tayo dovārikā kuhiṃ gatāti attho.

There, 'kvettha gatā' means: 'Where have the three gatekeepers—Upajoti, Upajjhāya, and Gaṇḍakucchi—stationed at these three gates, gone?'

Tepi tassa vacanaṃ sutvā vegenāgantvā vanditvā ‘‘kiṃ karoma devā’’ti āhaṃsu. ‘‘Ayaṃ vo jammo caṇḍālo diṭṭho’’ti? ‘‘Na passāma deva, kutoci āgatabhāvaṃ na jānāmā’’ti. ‘‘Ko cesa māyākāro vā vijjādharo vā bhavissati, idāni kiṃ tiṭṭhathā’’ti. ‘‘Kiṃ karoma devā’’ti? ‘‘Imassa mukhameva pothetvā bhindantā daṇḍaveḷupesikāhi piṭṭhicammaṃ uppāṭentā vadhañca datvā gale gahetvā etaṃ jammaṃ khalayātha, ito nīharathā’’ti.

Hearing his words, they quickly came, paid homage, and said, "What shall we do, lord?" "Have you seen this wretched outcaste?" "We do not see him, lord; we do not know from where he has come." "Who might this be, a magician or a sorcerer? Why do you stand there now?" "What shall we do, lord?" "Striking and smashing his face, tearing the skin from his back with sticks and bamboo splinters, and giving him a beating, seize him by the neck, cast this wretch out, and remove him from this place!"

Mahāsatto tesu attano santikaṃ anāgatesveva uppatitvā ākāse ṭhito gāthamāha –

The Great Being, even before they came into his presence, rose up into the sky and, standing there, uttered a verse:

9.

9.

‘‘Giriṃ nakhena khaṇasi, ayo dantehi khādasi;

Jātavedaṃ padahasi, yo isiṃ paribhāsasī’’ti.

"You dig a mountain with your fingernail, you chew iron with your teeth; you assail the fire, you who revile a sage."

Tattha jātavedaṃ padahasīti aggiṃ gilituṃ vāyamasi.

There, 'you assail the fire' means you strive to swallow fire.

Imañca pana gāthaṃ vatvā mahāsatto passantasseva māṇavassa ca brāhmaṇānañca ākāse pakkhandi. Tamatthaṃ pakāsento satthā āha –

And having spoken this verse, the Great Being, while the youth and the brahmins were looking on, leapt into the sky. To reveal this meaning, the Teacher said:

10.

10.

‘‘Idaṃ vatvāna mātaṅgo, isi saccaparakkamo;

Antalikkhasmiṃ pakkāmi, brāhmaṇānaṃ udikkhata’’nti.

"Having said this, Mātaṅga, the sage of true endeavor, went forth into the sky, as the brahmins looked on."

Tattha saccaparakkamoti sabhāvaparakkamo.

There, 'saccaparakkamo' means 'natural power.'

So pācīnadisābhimukho gantvā ekāya vīthiyā otaritvā ‘‘padavaḷañjaṃ paññāyatū’’ti adhiṭṭhāya pācīnadvārasamīpe piṇḍāya caranto missakabhattaṃ saṃkaḍḍhitvā ekissaṃ sālāyaṃ nisīditvā missakabhattaṃ paribhuñji[Pg.384]. Nagaradevatā ‘‘ayaṃ amhākaṃ ayyaṃ viheṭhetvā kathetī’’ti asahamānā āgamiṃsu. Athassa jeṭṭhakayakkho maṇḍabyassa gīvaṃ gahetvā parivattesi, sesadevatā sesabrāhmaṇānaṃ gīvaṃ gaṇhitvā parivattesuṃ. Bodhisatte muducittatāya pana ‘‘tassa putto’’ti naṃ na mārenti, kevalaṃ kilamentiyeva. Maṇḍabyassa sīsaṃ parivattitvā piṭṭhipassābhimukhaṃ jātaṃ, hatthapādā ujukā thaddhāva aṭṭhaṃsu, akkhīni kālakatasseva parivattiṃsu. So thaddhasarīrova nipajji, sesabrāhmaṇā mukhena kheḷaṃ vamantā aparāparaṃ parivattanti. Māṇavā ‘‘ayye, puttassa te kiṃ jāta’’nti diṭṭhamaṅgalikāya ārocayiṃsu. Sā vegena gantvā puttaṃ disvā ‘‘kimeta’’nti vatvā gāthamāha –

He went facing the eastern quarter and descended onto a street. Making a determination, 'Let my footprints be known,' he wandered for alms near the eastern gate. Gathering mixed food, he sat in a hall and ate the mixed meal. The city deities, unable to bear it, thinking, 'This one speaks, having harassed our master,' came forth. Then the chief yakkha seized Maṇḍabya by the neck and twisted it. The remaining deities seized the necks of the remaining brahmins and twisted them. But, because the Bodhisatta was gentle-minded, they did not kill him—for he was her son—but merely tormented him. Maṇḍabya's head was twisted around to face his back, his hands and feet remained straight and stiff, and his eyes rolled like those of a dead man. He lay there with a rigid body, while the remaining brahmins, vomiting spittle from their mouths, writhed about. The young men reported to Diṭṭhamaṅgalikā, 'Madam, what has happened to your son?' She hurried over, saw her son, and asked, 'What is this?' Then she spoke this verse:

11.

11.

‘‘Āvellitaṃ piṭṭhito uttamaṅgaṃ, bāhuṃ pasāreti akammaneyyaṃ;

Setāni akkhīni yathā matassa, ko me imaṃ puttamakāsi eva’’nti.

"His head is twisted back, his arms are outstretched and useless; his eyes are white like those of a dead man. Who has done this to my son?"

Tattha āvellitanti parivattitaṃ.

There, 'āvellitaṃ' means 'twisted around.'

Athassā tasmiṃ ṭhāne ṭhitajano ārocetuṃ gāthamāha –

Then a person standing in that place spoke a verse to inform her:

12.

12.

‘‘Idhāgamā samaṇo dummavāsī, otallako paṃsupisācakova;

Saṅkāracoḷaṃ paṭimuñca kaṇṭhe, so te imaṃ puttamakāsi eva’’nti.

"Here came a poorly clothed ascetic, a contemptible fellow, like a goblin of the dust heap; wearing a rag from a rubbish heap, he is the one who made your son thus."

Sā taṃ sutvāva cintesi ‘‘aññassetaṃ balaṃ natthi, nissaṃsayaṃ mātaṅgapaṇḍito bhavissati, sampannamettābhāvano kho pana dhīro na ettakaṃ janaṃ kilametvā gamissati, kataraṃ nu kho disaṃ gato bhavissatī’’ti. Tato pucchantī gāthamāha –

Hearing this, she thought: "No one else has such power; undoubtedly, he must be the wise Mātaṅga. But surely a wise one, accomplished in loving-kindness, would not torment so many people and then depart. In which direction could he have gone?" Then, questioning, she spoke this verse:

13.

13.

‘‘Katamaṃ disaṃ agamā bhūripañño, akkhātha me māṇavā etamatthaṃ;

Gantvāna taṃ paṭikaremu accayaṃ, appeva naṃ putta labhemu jīvita’’nti.

"To which direction did the one of vast wisdom go? Tell me this matter, O young men. Having gone to him, we might make amends for the transgression; perhaps we may obtain our son's life."

Tattha [Pg.385] gantvānāti tassa santikaṃ gantvā. Taṃ paṭikaremu accayanti taṃ accayaṃ paṭikarissāma desessāma, khamāpessāma nanti. Putta labhemu jīvitanti appeva nāma puttassa jīvitaṃ labheyyāma.

There, 'having gone' means having gone to his presence. 'We will make amends for that transgression' means we will make amends for that transgression, we will confess it, and we will ask for forgiveness. 'May we obtain the life of the son' means perhaps we may obtain the son's life.

Athassā tattha ṭhitā māṇavā kathentā gāthamāhaṃsu –

Then the young men standing there spoke this verse to her:

14.

14.

‘‘Vehāyasaṃ agamā bhūripañño, pathaddhuno pannaraseva cando;

Api cāpi so purimadisaṃ agacchi, saccappaṭiñño isi sādhurūpo’’ti.

"The one of vast wisdom went into the sky, like the moon on the fifteenth day in the midst of its path; and furthermore, he went to the eastern direction, the sage of true promise, of excellent form."

Tattha pathaddhunoti ākāsapathasaṅkhātassa addhuno majjhe ṭhito pannarase cando viya. Api cāpi soti apica kho pana so puratthimaṃ disaṃ gato.

There, 'pathaddhuno' means like the moon on the fifteenth day, standing in the middle of the path known as the sky-path. 'Api cāpi so' means and furthermore, he went to the eastern direction.

Sā tesaṃ vacanaṃ sutvā ‘‘mama sāmikaṃ upadhāressāmī’’ti suvaṇṇakalasasuvaṇṇasarakāni gāhāpetvā dāsigaṇaparivutā tena padavaḷañjassa adhiṭṭhitaṭṭhānaṃ patvā tenānusārena gacchantī tasmiṃ pīṭhikāya nisīditvā bhuñjamāne tassa santikaṃ gantvā vanditvā aṭṭhāsi. So taṃ disvā thokaṃ odanaṃ patte ṭhapesi. Diṭṭhamaṅgalikā suvaṇṇakalasena tassa udakaṃ adāsi. So tattheva hatthaṃ dhovitvā mukhaṃ vikkhālesi. Atha naṃ sā ‘‘kena me puttassa so vippakāro kato’’ti pucchantī gāthamāha –

Hearing their words, she thought, 'I will investigate my master,' and had golden vessels and golden bowls brought. Surrounded by a retinue of female servants, she reached the place indicated by his footprints and, following that track, she approached him as he was sitting on a seat and eating, paid homage, and stood by. Seeing her, he placed a little rice in his bowl. Diṭṭhamaṅgalikā gave him water with the golden vessel. There, he washed his hands and rinsed his mouth. Then she, asking, 'Who has done such harm to my son?', spoke this verse:

15.

15.

‘‘Āvellitaṃ piṭṭhito uttamaṅgaṃ, bāhuṃ pasāreti akammaneyyaṃ;

Setāni akkhīni yathā matassa, ko me imaṃ puttamakāsi eva’’nti.

His head is twisted back, his arms outstretched and useless; his eyes are white like those of a dead man. Who has done this to my son?

Tato parā tesaṃ vacanapaṭivacanagāthā honti –

Then followed their exchange of verses in reply:

16.

16.

‘‘Yakkhā have santi mahānubhāvā, anvāgatā isayo sādhurūpā;

Te duṭṭhacittaṃ kupitaṃ viditvā, yakkhā hi te puttamakaṃsu evaṃ.

Indeed, there are powerful spirits; sages of noble form have arrived. Knowing his wicked, angered mind, the spirits have done this to your son.

17.

17.

‘‘Yakkhā [Pg.386] ca me puttamakaṃsu evaṃ, tvaññeva me mā kuddho brahmacāri;

Tumheva pāde saraṇaṃ gatāsmi, anvāgatā puttasokena bhikkhu.

The spirits have done this to my son; but you, O holy man, be not angry with me. To your feet alone I have gone for refuge; I have come, O monk, overcome with grief for my son.

18.

18.

‘‘Tadeva hi etarahi ca mayhaṃ, manopadoso na mamatthi koci;

Putto ca te vedamadena matto, atthaṃ na jānāti adhicca vede.

Indeed, then and now, I have no ill will whatsoever. But your son, intoxicated with pride in the Vedas, does not understand the meaning, though he has studied the Vedas.

19.

19.

‘‘Addhā have bhikkhu muhuttakena, sammuyhateva purisassa saññā;

Ekāparādhaṃ khama bhūripañña, na paṇḍitā kodhabalā bhavantī’’ti.

Indeed, O monk, in but a moment a person's perception becomes confused. Forgive this one offense, O greatly wise one; the wise are not governed by the power of anger.

Tattha yakkhāti nagarapariggāhakayakkhā. Anvāgatāti anu āgatā, isayo sādhurūpā guṇasampannāti evaṃ jānamānāti attho. Teti te isīnaṃ guṇaṃ ñatvā tava puttaṃ duṭṭhacittaṃ kupitacittaṃ viditvā. Tvaññeva meti sace yakkhā kupitā evamakaṃsu, karontu, devatā nāma pānīyauḷuṅkamattena santappetuṃ sakkā, tasmāhaṃ tesaṃ na bhāyāmi, kevalaṃ tvaññeva me puttassa mā kujjhi. Anvāgatāti āgatāsmi. Bhikkhūti mahāsattaṃ ālapantī puttassa jīvitadānaṃ yācati. Tadeva hīti diṭṭhamaṅgalike tadā tava puttassa maṃ akkosanakāle ca mayhaṃ manopadoso natthi, etarahi ca tayi yācamānāyapi mama tasmiṃ manopadoso natthiyeva. Vedamadenāti ‘‘tayo vedā me uggahitā’’ti madena. Adhiccāti vede uggahetvāpi atthānatthaṃ na jānāti. Muhuttakenāti yaṃ kiñci uggahetvā muhuttakeneva.

There, 'yakkhā' refers to the guardian spirits of the city. 'Anvāgatā' means 'they have come after'; the meaning is that the yakkhas knew that 'these sages are of noble form and endowed with virtue.' 'Te' means: they, knowing the virtue of the sages and recognizing your son’s malicious and angry mind. 'Tvaññeva me' means: if the yakkhās were angry and did so, let them do so. Deities can be satisfied with just a ladleful of water, so I do not fear them. Only you, do not be angry with my son. 'Anvāgatā' means: I have come. 'Bhikkhu' means: addressing the Great Being, she begs for the gift of her son’s life. 'Tadeva hi' means: O Diṭṭhamaṅgalikā, then, at the time your son was abusing me, I had no ill will, and even now, as you plead with me, I bear no ill will toward him. 'Vedamadena' means: with the pride, 'I have mastered the three Vedas.' 'Adhicca' means: though he has studied the Vedas, he does not understand what is beneficial and what is not. 'Muhuttakena' means: whatever little one has learned, in just a moment it is confused.

Evaṃ tāya khamāpiyamāno mahāsatto ‘‘tena hi etesaṃ yakkhānaṃ palāyanatthāya amatosadhaṃ dassāmī’’ti vatvā gāthamāha –

Thus, as she was asking for his forgiveness, the Great Being said, "Well then, to make these yakkhas flee, I will give the deathless medicine," and spoke this verse:

20.

20.

‘‘Idañca [Pg.387] mayhaṃ uttiṭṭhapiṇḍaṃ, tava maṇḍabyo bhuñjatu appapañño;

Yakkhā ca te naṃ na viheṭhayeyyuṃ, putto ca te hessati so arogo’’ti.

Let your foolish son Maṇḍabya eat this leftover almsfood of mine; then the yakkhas will not harm him, and that son of yours will be free from disease.

Tattha uttiṭṭhapiṇḍanti ucchiṭṭhakapiṇḍaṃ, ‘‘ucchiṭṭhapiṇḍa’’ntipi pāṭho.

Here, 'uttiṭṭhapiṇḍa' means leftover almsfood; 'ucchiṭṭhapiṇḍa' is another reading.

Sā mahāsattassa vacanaṃ sutvā ‘‘detha, sāmi, amatosadha’’nti suvaṇṇasarakaṃ upanāmesi. Mahāsatto ucchiṭṭhakakañjikaṃ tattha āsiñcitvā ‘‘paṭhamaññeva ito upaḍḍhaṃ tava puttassa mukhe osiñcitvā sesaṃ cāṭiyaṃ udakena missetvā sesabrāhmaṇānaṃ mukhe osiñcehi, sabbepi nirogā bhavissantī’’ti vatvā uppatitvā himavantameva gato. Sāpi taṃ sarakaṃ sīsenādāya ‘‘amatosadhaṃ me laddha’’nti vadantī nivesanaṃ gantvā paṭhamaṃ puttassa mukhe kañjikaṃ osiñci, yakkho palāyi. Itaro paṃsuṃ puñchanto uṭṭhāya ‘‘amma kimeta’’nti āha. Tayā kataṃ tvameva jānissasi. Ehi, tāta, tava dakkhiṇeyyānaṃ tesaṃ vippakāraṃ passāti. So te disvā vippaṭisārī ahosi. Atha naṃ mātā ‘‘tāta maṇḍabya, tvaṃ bālo dānassa mahapphalaṭṭhānaṃ na jānāsi, dakkhiṇeyyā nāma evarūpā na honti, mātaṅgapaṇḍitasadisāva honti, ito paṭṭhāya mā etesaṃ dussīlānaṃ dānamadāsi, sīlavantānaṃ dehī’’ti vatvā āha –

Hearing the Great Being’s words, she said, 'Give it, lord, the deathless medicine,' and offered a golden bowl. The Great Being poured leftover rice gruel into it and said, 'First, pour half of this into your son’s mouth, then mix the rest with water in a pot and pour it into the mouths of the remaining brahmins—all will be free from illness.' Having said this, he flew up and departed to the Himalayas. She took the bowl on her head, exclaiming, 'I have obtained the deathless medicine!' and returned home. First, she poured the rice gruel into her son’s mouth, and the yakkha fled. The other, wiping the dust off, stood up and asked, 'Mother, what is this?' 'You yourself will know what you have done. Come, dear, see the harm done to those worthy of your offerings.' Seeing them, he felt remorse. Then his mother said, 'Dear Maṇḍabya, you are a fool and do not know the basis for the great fruit of giving. Those worthy of offerings are not like these – they are like the wise Mātanga. From now on, do not give alms to these immoral ones; give only to the virtuous,' and she spoke:

21.

21.

‘‘Maṇḍabya bālosi parittapañño, yo puññakkhettānamakovidosi;

Mahakkasāvesu dadāsi dānaṃ, kiliṭṭhakammesu asaññatesu.

Maṇḍabya, you are a fool, of little wisdom, who is unskilled in the fields of merit. You give gifts to those of great defilements, of tainted actions, and unrestrained.

22.

22.

‘‘Jaṭā ca kesā ajinā nivatthā, jarūdapānaṃva mukhaṃ parūḷhaṃ;

Pajaṃ imaṃ passatha dummarūpaṃ, na jaṭājinaṃ tāyati appapaññaṃ.

With matted hair and clad in hides, their faces are overgrown like an old well. Behold this folk of ugly form—matted hair and hides do not protect the witless.

23.

23.

‘‘Yesaṃ [Pg.388] rāgo ca doso ca, avijjā ca virājitā;

Khīṇāsavā arahanto, tesu dinnaṃ mahapphala’’nti.

Those for whom lust, hatred, and ignorance are dispelled, the Arahants, whose taints are destroyed—what is given to them is of great fruit.

Tattha mahakkasāvesūti mahākasāvesu mahantehi rāgakasāvādīhi samannāgatesu. Jaṭā ca kesāti tāta maṇḍabya, tava dakkhiṇeyyesu ekaccānaṃ kesā jaṭā katvā baddhā. Ajinā nivatthāti sakhurāni ajinacammāni nivatthā. Jarūdapānaṃ vāti tiṇagahanena jiṇṇakūpo viya mukhaṃ dīghamassutāya parūḷhaṃ. Pajaṃ imanti imaṃ evarūpaṃ anañjitāmaṇḍitalūkhavesaṃ pajaṃ passatha. Na jaṭājinanti etaṃ jaṭājinaṃ imaṃ appapaññaṃ pajaṃ tāyituṃ na sakkoti, sīlapaññāṇatapokammāneva imesaṃ sattānaṃ patiṭṭhā honti. Yesanti yasmā yesaṃ ete rajjanadussanamuyhanasabhāvā rāgādayo aṭṭhavatthukā ca avijjā virājitā vigatā, vigatattāyeva ca etesaṃ kilesānaṃ ye khīṇāsavā arahanto, tesu dinnaṃ mahapphalaṃ, tasmā tvaṃ, tāta, ito paṭṭhāya evarūpānaṃ dussīlānaṃ adatvā ye loke aṭṭhasamāpattilābhino pañcābhiññā dhammikasamaṇabrāhmaṇā ca paccekabuddhā ca santi, tesaṃ dānaṃ dehi. Ehi, tāta, tava kulūpake amatosadhaṃ pāyetvā aroge karissāmāti vatvā ucchiṭṭhakañjikaṃ gāhāpetvā udakacāṭiyaṃ pakkhipitvā soḷasannaṃ brāhmaṇasahassānaṃ mukhesu āsiñcāpesi.

Here, 'mahakkasāvesu' means 'mahākasāvesu', those endowed with great defilements such as passion. 'Jaṭā ca kesā' means: 'Dear Maṇḍabya, among those you deem worthy of offerings, some have their hair matted and tied up.' 'Ajinā nivatthā' means wearing antelope skins with hooves. 'Jarūdapānaṃ va' means the mouth, overgrown with a long beard, is like an old well covered by a thicket of grass. 'Pajaṃ imaṃ' means: 'behold this folk with such an unanointed, unadorned, and rough appearance.' 'Na jaṭājinaṃ' means: this matted hair and hide cannot protect this foolish folk; only virtue, wisdom, knowledge, and ascetic practices are the foundation for these beings. 'Yesaṃ' means: because for those in whom these defilements—lust, hatred, and delusion, which are by nature defiling, hostile, and deluding—and ignorance with its eight grounds, are dispelled and gone, and precisely because of the absence of these defilements, they are Arahants whose taints are destroyed—to them, what is given bears great fruit. Therefore, dear, from now on, instead of giving to such immoral ones, give to those in the world who possess the eight attainments, the five higher knowledges, righteous ascetics and brahmins, and Solitary Buddhas. 'Come, dear, let us give your family retainers the deathless medicine to drink and make them free from disease.' Having said this, she had the leftover rice gruel taken, placed in a water pot, and had it poured into the mouths of the sixteen thousand brahmins.

Ekeko paṃsuṃ puñchantova uṭṭhahi. Atha ne brāhmaṇā ‘‘imehi caṇḍālucchiṭṭhakaṃ pīta’’nti abrāhmaṇe kariṃsu. Te lajjitā bārāṇasito nikkhamitvā majjharaṭṭhaṃ gantvā majjharañño santike vasiṃsu, maṇḍabyo pana tattheva vasi. Tadā vettavatīnagaraṃ upanissāya vettavatīnadītīre jātimanto nāmeko brāhmaṇo pabbajito jātiṃ nissāya mahantaṃ mānamakāsi. Mahāsatto ‘‘etassa mānaṃ bhindissāmī’’ti taṃ ṭhānaṃ gantvā tassa santike uparisote vāsaṃ kappesi. So ekadivasaṃ dantakaṭṭhaṃ khāditvā ‘‘imaṃ dantakaṭṭhaṃ jātimantassa jaṭāsu laggatū’’ti adhiṭṭhāya nadiyaṃ pātesi. Taṃ tassa udakaṃ ācamantassa jaṭāsu laggi. So taṃ disvāva ‘‘nassa vasalā’’ti vatvā ‘‘kuto ayaṃ kāḷakaṇṇī āgato, upadhāressāmi na’’nti uddhaṃsotaṃ gacchanto mahāsattaṃ disvā ‘‘kiṃjātikosī’’ti pucchi. ‘‘Caṇḍālosmī’’ti. ‘‘Tayā nadiyā dantakaṭṭhaṃ pātita’’nti[Pg.389]? ‘‘Āma, mayā’’ti. ‘‘Nassa, vasala, caṇḍāla kāḷakaṇṇi mā idha vasi, heṭṭhāsote vasāhī’’ti vatvā heṭṭhāsote vasantenapi tena pātite dantakaṭṭhe paṭisotaṃ āgantvā jaṭāsu laggante so ‘‘nassa vasala, sace idha vasissasi, sattame divase sattadhā muddhā phalissatī’’ti āha.

Each one stood up, wiping off the dust. Then the brahmins declared, 'These men have drunk the leavings of an outcaste!' and made them non-brahmins. Ashamed, they left Varanasi and went to the Middle Country, where they settled near the king of the Middle Country. But Maṇḍabya remained right there. At that time, near the city of Vettavatī, on the banks of the Vettavatī River, lived a brahmin named Jātimanta, who had gone forth as an ascetic. Proud of his birth, he displayed great arrogance. The Great Being, thinking, 'I will shatter his pride,' went to that place and took up residence upstream from him. One day, after chewing a toothstick, he made a resolution: 'May this toothstick cling to Jātimanta’s matted hair,' and then threw it into the river. As Jātimanta was rinsing his mouth, the toothstick stuck in his matted locks. Seeing it, he exclaimed, 'Perish, you wretch!' and said, 'Whence has this unlucky one come? I will investigate him.' Going upstream, he saw the Great Being and asked, 'Of what caste are you?' 'I am an outcaste,' he replied. 'Did you throw the toothstick into the river?' 'Yes, I did.' 'Perish, you wretch, you outcaste, you unlucky one! Do not stay here—go live downstream!' But even when he lived downstream, the toothstick he had thrown floated back upstream and stuck in Jātimanta’s hair. Then he declared, 'Perish, you wretch! If you stay here, on the seventh day your head will split into seven pieces!'

Mahāsatto ‘‘sacāhaṃ etassa kujjhissāmi, sīlaṃ me arakkhitaṃ bhavissati, upāyenevassa mānaṃ bhindissāmī’’ti sattame divase sūriyuggamanaṃ nivāresi. Manussā ubbāḷhā jātimantaṃ tāpasaṃ upasaṅkamitvā ‘‘bhante, tumhe sūriyuggamanaṃ na dethā’’ti pucchiṃsu. So āha – ‘‘na me taṃ kammaṃ, nadītīre paneko caṇḍālo vasati, tassetaṃ kammaṃ bhavissatī’’ti. Manussā mahāsattaṃ upasaṅkamitvā ‘‘tumhe, bhante, sūriyuggamanaṃ na dethā’’ti pucchiṃsu. ‘‘Āmāvuso’’ti. ‘‘Kiṃkāraṇā’’ti. ‘‘Tumhākaṃ kulūpako tāpaso maṃ niraparādhaṃ abhisapi, tasmiṃ āgantvā khamāpanatthāya mama pādesu patite sūriyaṃ vissajjessāmī’’ti. Te gantvā taṃ kaḍḍhantā ānetvā mahāsattassa pādamūle nipajjāpetvā khamāpetvā āhaṃsu ‘‘sūriyaṃ vissajjetha bhante’’ti. ‘‘Na sakkā vissajjetuṃ, sacāhaṃ vissajjessāmi, imassa sattadhā muddhā phalissatī’’ti. ‘‘Atha, bhante, kiṃ karomā’’ti? So ‘‘mattikāpiṇḍaṃ āharathā’’ti āharāpetvā ‘‘imaṃ tāpasassa sīse ṭhapetvā tāpasaṃ otāretvā udake ṭhapethā’’ti ṭhapāpetvā sūriyaṃ vissajjesi. Sūriyarasmīhi pahaṭamatte mattikāpiṇḍo sattadhā bhijji, tāpaso udake nimujji.

The Great Being thought, 'If I become angry with him, my virtue will be unprotected. I must break his pride by some stratagem,' and on the seventh day, he prevented the sun from rising. The people, distressed, approached the ascetic Jātimanta and asked, 'Venerable sir, do you not allow the sun to rise?' He replied, 'That is not my doing. There is a certain outcaste living by the river—this must be his deed.' The people then approached the Great Being and asked, 'Venerable sir, do you not allow the sun to rise?' He answered, 'Yes, friends.' 'For what reason?' 'Your family ascetic cursed me without any offense. When he comes and falls at my feet to ask for forgiveness, I will release the sun.' They went, and dragging him along, brought him, and made him prostrate at the Great Being’s feet. Having made him ask for forgiveness, they said, 'Venerable sir, release the sun.' 'It cannot be released. If I release it, his head will split into seven pieces.' 'Then, venerable sir, what should we do?' He said, 'Bring a lump of clay.' They brought it, and he instructed, 'Place this on the ascetic’s head, then lower the ascetic into the water and have him stand there.' They did so, and the Great Being released the sun. As soon as the sun’s rays struck it, the lump of clay split into seven pieces, and the ascetic sank into the water.

Mahāsatto taṃ dametvā ‘‘kahaṃ nu kho dāni soḷasa brāhmaṇasahassāni vasantī’’ti upadhārento ‘‘majjharañño santike’’ti ñatvā ‘‘te damessāmī’’ti iddhiyā gantvā nagarasāmante otaritvā pattaṃ ādāya nagare piṇḍāya cari. Brāhmaṇā taṃ disvā ‘‘ayaṃ idha ekaṃ dve divase vasantopi amhe appatiṭṭhe karissatī’’ti vegena gantvā ‘‘mahārāja, māyākāro eko vijjādharo coro āgato, gaṇhāpetha na’’nti rañño ārocesuṃ. Rājā ‘‘sādhū’’ti sampaṭicchi. Mahāsattopi missakabhattaṃ ādāya aññataraṃ kuṭṭaṃ nissāya pīṭhikāya nisinno bhuñjati. Atha naṃ aññavihitakaṃ āhāraṃ paribhuñjamānameva raññā pahitapurisā asinā [Pg.390] gīvaṃ paharitvā jīvitakkhayaṃ pāpesuṃ. So kālaṃ katvā brahmaloke nibbatti. Imasmiṃ kira jātake bodhisatto koṇḍadamako ahosi. So teneva paratantiyuttabhāvena jīvitakkhayaṃ pāpuṇi. Devatā kujjhitvā sakalameva majjharaṭṭhaṃ uṇhaṃ kukkuḷavassaṃ vassāpetvā raṭṭhaṃ araṭṭhamakaṃsu. Tena vuttaṃ –

The Great Being, having tamed him, considered, 'Where do those sixteen thousand brahmins now dwell?' Learning that they were 'Near the king of the Middle Country,' he resolved, 'I will tame them.' Using his supernatural power, he went and alighted near the city, took his bowl, and wandered for alms in the city. The brahmins saw him and thought, 'This one, staying here even for a day or two, will cause us to lose our standing.' They quickly went and reported to the king, 'Great king, a magician, a sorcerer, and a thief has come. Have him seized!' The king agreed, saying, 'Very well.' The Great Being, having received mixed alms-food, sat on a bench leaning against a wall and ate. Then, while he was eating the food provided by another, the men sent by the king struck his neck with a sword, bringing his life to an end. Having passed away, he was reborn in the Brahma world. In this birth, it is said, the Bodhisatta was Koṇḍadamaka. It was due to that very state of being subject to another that he met his end. The deities, enraged, caused a rain of hot embers to fall over the entire Middle Country, reducing the kingdom to a non-kingdom. Therefore, it is said—

‘‘Upahacca manaṃ majjho, mātaṅgasmiṃ yasassine;

Sapārisajjo ucchinno, majjhāraññaṃ tadā ahū’’ti. (jā. 2.19.96);

Having wronged in his mind the glorious Mātaṅga, Majjha, with his retinue, was utterly destroyed; the Middle Kingdom then became a wilderness.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na idāneva, pubbepi udeno pabbajite viheṭhesiyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā maṇḍabyo udeno ahosi, mātaṅgapaṇḍito pana ahameva ahosi’’nti.

Having delivered this discourse, the Teacher said, 'Not only now, but in the past too, Udena harassed those who had gone forth.' Then he made the connection for the Jātaka: 'At that time, Maṇḍabya was Udena, and the wise Mātaṅga was none other than myself.'

Mātaṅgajātakavaṇṇanā paṭhamā.

The Commentary on the Mātaṅga Jātaka, the First.

[498] 2. Cittasambhūtajātakavaṇṇanā

[498] 2. The Commentary on the Cittasambhūta Jātaka

Sabbaṃ narānaṃ saphalaṃ suciṇṇanti idaṃ satthā jetavane viharanto āyasmato mahākassapassa piyasaṃvāse dve saddhivihārike bhikkhū ārabbha kathesi. Te kira aññamaññaṃ appaṭivibhattabhogā paramavissāsikā ahesuṃ, piṇḍāya carantāpi ekatova gacchanti, ekatova āgacchanti, vinā bhavituṃ na sakkonti. Dhammasabhāyaṃ bhikkhū tesaṃyeva vissāsaṃ vaṇṇayamānā nisīdiṃsu. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘anacchariyaṃ, bhikkhave, imesaṃ ekasmiṃ attabhāve vissāsikattaṃ, porāṇakapaṇḍitā tīṇi cattāri bhavantarāni gacchantāpi mittabhāvaṃ na vijahiṃsuyevā’’ti vatvā atītaṃ āhari.

'All good deeds of men are fruitful'—this the Teacher said while dwelling in Jetavana, concerning two monk disciples of the Venerable Mahākassapa who were dear companions. It seems they shared everything without division and trusted each other completely. When going for alms, they went together and returned together, unable to be apart. In the Hall of the Dhamma, monks sat praising their mutual trust. The Teacher arrived and asked, 'For what talk, monks, are you now gathered together?' When they told him, he said, 'It is no surprise, monks, that they trust each other so deeply in this one existence. Wise men of old, even passing through three or four existences, never abandoned their friendship.' Then he related a story of the past.

Atīte avantiraṭṭhe ujjeniyaṃ avantimahārājā nāma rajjaṃ kāresi. Tadā ujjeniyā bahi caṇḍālagāmako ahosi. Mahāsatto tattha nibbatti, aparopi satto tasseva mātucchāputto hutvā nibbatti. Tesu eko citto nāma ahosi, eko sambhūto nāma. Te ubhopi [Pg.391] vayappattā caṇḍālavaṃsadhovanaṃ nāma sippaṃ uggaṇhitvā ekadivasaṃ ‘‘ujjenīnagaradvāre sippaṃ dassessāmā’’ti eko uttaradvāre sippaṃ dassesi, eko pācīnadvāre. Tasmiñca nagare dve diṭṭhamaṅgalikāyo ahesuṃ, ekā seṭṭhidhītā, ekā purohitadhītā. Tā bahukhādanīyabhojanīyamālāgandhādīni gāhāpetvā ‘‘uyyānakīḷaṃ kīḷissāmā’’ti ekā uttaradvārena nikkhami, ekā pācīnadvārena. Tā te caṇḍālaputte sippaṃ dassente disvā ‘‘ke ete’’ti pucchitvā ‘‘caṇḍālaputtā’’ti sutvā ‘‘apassitabbayuttakaṃ vata passimhā’’ti gandhodakena akkhīni dhovitvā nivattiṃsu. Mahājano ‘‘are duṭṭhacaṇḍāla, tumhe nissāya mayaṃ amūlakāni surābhattādīni na labhimhā’’ti te ubhopi bhātike pothetvā anayabyasanaṃ pāpesi.

In the past, in the country of Avanti, in the city of Ujjeni, a king named Avantimahārājā ruled. At that time, outside Ujjeni, there was a village of outcastes. The Great Being was reborn there, and another being was reborn as his maternal cousin. One was named Citta and the other Sambhūta. Both, having come of age, learned the craft called 'the washing of the outcaste lineage,' and one day decided, 'We will display our craft at the gates of Ujjeni city.' One displayed his craft at the northern gate, the other at the eastern gate. In that city, there were two women whose sight was considered auspicious—one the merchant’s daughter, the other the high priest’s daughter. Having had various foods, drinks, garlands, perfumes, and other items taken, they set out, thinking, 'We will go to the pleasure garden to play.' One left through the northern gate, the other through the eastern gate. Seeing those outcaste boys displaying their craft, they asked, 'Who are these?' Hearing they were outcaste boys, they said, 'Alas, we have seen what ought not to be seen,' and washed their eyes with scented water before turning back. The great crowd of people cried, 'Ah, you wicked outcastes! Because of you, we did not receive the free liquor and food!' They beat both brothers and brought them to ruin.

Te paṭiladdhasaññā uṭṭhāya aññamaññassa santikaṃ gacchantā ekasmiṃ ṭhāne samāgantvā aññamaññassa taṃ dukkhuppattiṃ ārocetvā roditvā paridevitvā ‘‘kinti karissāmā’’ti mantetvā ‘‘imaṃ amhākaṃ jātiṃ nissāya dukkhaṃ uppannaṃ, caṇḍālakammaṃ kātuṃ na sakkhissāma, jātiṃ paṭicchādetvā brāhmaṇamāṇavavaṇṇena takkasilaṃ gantvā sippaṃ uggaṇhissāmā’’ti sanniṭṭhānaṃ katvā tattha gantvā dhammantevāsikā hutvā disāpāmokkhācariyassa santike sippaṃ paṭṭhapesuṃ. Jambudīpatale ‘‘dve kira caṇḍālā jātiṃ paṭicchādetvā sippaṃ uggaṇhantī’’ti sūyittha. Tesu cittapaṇḍitassa sippaṃ niṭṭhitaṃ, sambhūtassa na tāva niṭṭhāti.

Those who had regained consciousness rose and went to each other's presence. Gathering in one place, they informed each other of the arising of that suffering, and weeping and lamenting, they deliberated, saying, "What shall we do?" Having resolved, "Suffering has arisen dependent on this birth of ours. We will not be able to do the work of caṇḍālas. Concealing our birth, we shall go to Takkasilā in the guise of Brahmin youths and learn a craft," they made a determination and went there. Becoming resident pupils, they began learning a craft in the presence of the world-renowned teacher. In the land of Jambudīpa, it was heard, "Two caṇḍālas, it seems, concealing their birth, are learning a craft." Among them, Cittapaṇḍita completed the craft, but Sambhūta had not yet done so.

Athekadivasaṃ eko gāmavāsī ‘‘brāhmaṇavācanakaṃ karissāmī’’ti ācariyaṃ nimantesi. Tameva rattiṃ devo vassitvā magge kandarādīni pūresi. Ācariyo pātova cittapaṇḍitaṃ pakkosāpetvā ‘‘tāta, ahaṃ gantuṃ na sakkhissāmi, tvaṃ māṇavehi saddhiṃ gantā maṅgalaṃ vatvā tumhehi laddhaṃ bhuñjitvā amhehi laddhaṃ āharā’’ti pesesi. So ‘‘sādhū’’ti māṇavake gahetvā gato. Yāva māṇavā nhāyanti ceva mukhāni ca dhovanti, tāva manussā pāyāsaṃ vaḍḍhetvā nibbātūti ṭhapesuṃ. Māṇavā tasmiṃ anibbuteyeva āgantvā nisīdiṃsu. Manussā dakkhiṇodakaṃ datvā tesaṃ purato pātiyo ṭhapesuṃ. Sambhūto luddhadhātuko viya hutvā ‘‘sītalo’’ti saññāya pāyāsapiṇḍaṃ ukkhipitvā mukhe ṭhapesi, so tassa [Pg.392] ādittaayoguḷo viya mukhaṃ dahi. So kampamāno satiṃ anupaṭṭhāpetvā cittapaṇḍitaṃ oloketvā caṇḍālabhāsāya eva ‘‘khaḷu khaḷū’’ti āha. Sopi tatheva satiṃ anupaṭṭhāpetvā caṇḍālabhāsāya eva ‘‘niggala niggalā’’ti āha. Māṇavā aññamaññaṃ oloketvā ‘‘kiṃ bhāsā nāmesā’’ti vadiṃsu. Cittapaṇḍito maṅgalaṃ abhāsi. Māṇavā bahi nikkhamitvā vaggavaggā hutvā tattha tattha nisīditvā bhāsaṃ sodhentā ‘‘caṇḍālabhāsā’’ti ñatvā ‘‘are duṭṭhacaṇḍālā, ettakaṃ kālaṃ ‘brāhmaṇāmhā’ti vatvā vañcayitthā’’ti ubhopi te pothayiṃsu. Atheko sappuriso ‘‘apethā’’ti vāretvā ‘‘ayaṃ tumhākaṃ jātiyā doso, gacchatha katthaci deseva pabbajitvā jīvathā’’ti te ubho uyyojesi. Māṇavā tesaṃ caṇḍālabhāvaṃ ācariyassa ārocesuṃ.

Then one day, a villager, thinking, "I will have a brahminical recitation performed," invited the teacher. That very night, it rained, filling the roads with gullies and ravines. Early in the morning, the teacher summoned Cittapaṇḍita and said, "Dear one, I cannot go. You go with the students, recite the blessings, eat what is given to you, and bring back what is given to us." Saying, "Very well," he took the students and left. While the students were bathing and washing their faces, the people served the rice-porridge and placed it out to cool. The students arrived before it had cooled and sat down. The people gave them the water of dedication and placed bowls in front of them. Sambhūta, being of a greedy disposition, thinking it was cool, picked up a lump of rice-porridge and put it in his mouth—it burned his mouth like a red-hot iron ball. Trembling, he lost his mindfulness and, looking at Cittapaṇḍita, cried out in the caṇḍāla language, "Khaḷu, khaḷu!" He too, losing his mindfulness, replied in the caṇḍāla language, "Niggala, niggala!" The students looked at each other and said, "What kind of language is this?" Cittapaṇḍita recited the blessings. The students went outside, formed into groups, sat here and there, and analyzing the language, realized it was the caṇḍāla language. "Ah, wicked caṇḍālas! All this time you have deceived us, claiming to be brahmins!" They beat them both. Then a good man intervened, saying, "Stop!" and admonished them, "This is the fault of your birth. Go, ordain somewhere in another country, and live." He sent them both away. The students reported their caṇḍāla status to the teacher.

Tepi araññaṃ pavisitvā isipabbajjaṃ pabbajitvā na cirasseva tato cavitvā nerañjarāya tīre migiyā kucchismiṃ nibbattiṃsu. Te mātukucchito nikkhantakālato paṭṭhāya ekatova vicaranti, vinā bhavituṃ na sakkonti. Te ekadivasaṃ gocaraṃ gahetvā ekasmiṃ rukkhamūle sīsena sīsaṃ, siṅgena siṅgaṃ, tuṇḍena tuṇḍaṃ allīyāpetvā romanthayamāne ṭhite disvā eko luddako sattiṃ khipitvā ekappahāreneva jīvitā voropesi. Tato cavitvā nammadānadītīre ukkusayoniyaṃ nibbattiṃsu. Tatrāpi vuddhippatte gocaraṃ gahetvā sīsena sīsaṃ, tuṇḍena tuṇḍaṃ allīyāpetvā ṭhite disvā eko yaṭṭhiluddako ekappahāreneva bandhitvā vadhi. Tato pana cavitvā cittapaṇḍito kosambiyaṃ purohitassa putto hutvā nibbatti. Sambhūtapaṇḍito uttarapañcālarañño putto hutvā nibbatti. Te nāmaggahaṇadivasato paṭṭhāya attano jātiṃ anussariṃsu. Tesu sambhūtapaṇḍito nirantaraṃ sarituṃ asakkonto catutthaṃ caṇḍālajātimeva anussarati, cittapaṇḍito paṭipāṭiyā catassopi jātiyo. So soḷasavassakāle nikkhamitvā himavantaṃ pavisitvā isipabbajjaṃ pabbajitvā jhānābhiññaṃ nibbattetvā jhānasukhena vītināmento vasi. Sambhūtapaṇḍitopi pitu accayena chattaṃ ussāpetvā chattamaṅgaladivaseyeva mahājanamajjhe maṅgalagītaṃ katvā udānavasena dve gāthā [Pg.393] abhāsi. Taṃ sutvā ‘‘amhākaṃ rañño maṅgalagīta’’nti orodhāpi gandhabbāpi tameva gītaṃ gāyanti. Anukkameneva ‘‘rañño piyagīta’’nti sabbepi nagaravāsino manussā tameva gāyanti.

They entered the forest, took up the ascetic life, and not long after passing away from there, they were reborn in the womb of a doe on the banks of the Nerañjarā River. From the moment they emerged from their mother’s womb, they wandered together, unable to live apart. One day, having gone out for food, they lay down at the foot of a tree, resting head to head, horn to horn, and snout to snout, chewing their cud. A hunter saw them and, with a single throw of a dart, took both their lives in one strike. Passing away from there, they were reborn as ospreys on the banks of the Nammadā River. There too, when they grew to maturity and went out for food, they were seen resting head to head and beak to beak. A hunter wielding a stick captured them with a single blow and killed them. Then, passing away from there, Cittapaṇḍita was reborn as the son of the chaplain in Kosambī, while Sambhūtapaṇḍita was reborn as the son of the king of Uttarapañcāla. From the day of their naming ceremony, they remembered their past lives. Sambhūtapaṇḍita, unable to remember continuously, only remembered his fourth birth as a caṇḍāla, while Cittapaṇḍita remembered all four births in sequence. At sixteen, Cittapaṇḍita left home, entered the Himalayas, took up the ascetic life, developed meditative absorptions and higher knowledge, and lived his life enjoying the bliss of absorption. Sambhūtapaṇḍita also, after his father’s death, raised the umbrella. On the very day of the umbrella festival, amidst a great crowd, he composed an auspicious song and uttered two verses as an inspired utterance. Hearing this, the women of the court and the musicians sang the same song, saying, "It is our king's auspicious song." Gradually, all the townspeople sang the same song, saying, "It is the king's beloved song."

Cittapaṇḍitopi himavantapadese vasantoyeva ‘‘kiṃ nu kho mama bhātikena sambhūtena chattaṃ laddhaṃ, udāhu na vā’’ti upadhārento laddhabhāvaṃ ñatvā ‘‘navarajjaṃ tāva idāni gantvāpi bodhetuṃ na sakkhissāmi, mahallakakāle naṃ upasaṅkamitvā dhammaṃ kathetvā pabbājessāmī’’ti cintetvā paṇṇāsa vassāni agantvā rañño puttadhītāhi vaḍḍhitakāle iddhiyā gantvā uyyāne otaritvā maṅgalasilāpaṭṭe suvaṇṇapaṭimā viya nisīdi. Tasmiṃ khaṇe eko dārako taṃ gītaṃ gāyanto dārūni uddharati. Cittapaṇḍito taṃ pakkosi. So āgantvā vanditvā aṭṭhāsi. Atha naṃ āha – ‘‘tvaṃ pātova paṭṭhāya imameva gītaṃ gāyasi, kiṃ aññaṃ na jānāsī’’ti. ‘‘Bhante, aññānipi bahūni jānāmi, imāni pana dve rañño piyagītāni, tasmā imāneva gāyāmī’’ti. ‘‘Atthi pana rañño gītassa paṭigītaṃ gāyanto’’ti? ‘‘Natthi bhante’’ti. ‘‘Sakkhissasi pana tvaṃ paṭigītaṃ gāyitu’’nti? ‘‘Jānanto sakkhissāmī’’ti. ‘‘Tena hi tvaṃ raññā dvīsu gītesu gāyitesu idaṃ tatiyaṃ katvā gāyassū’’ti gītaṃdatvā ‘‘gantvā rañño santike gāyissasi, rājā te pasīditvā mahantaṃ issariyaṃ dassatī’’ti uyyojesi.

Cittapaṇḍita, while dwelling in the Himalayan region, pondered, "Has my brother Sambhūta obtained the umbrella or not?" Knowing that he had obtained it, he thought, "I cannot go now to instruct him in his new kingdom. When he is old, I will approach him, teach the Dhamma, and have him ordained." Not having gone for fifty years, when the king's sons and daughters had grown up, he went by psychic power and descended in the royal garden. There, he sat on the auspicious stone slab like a golden statue. At that moment, a boy was singing that song while gathering firewood. Cittapaṇḍita called him. The boy came, paid his respects, and stood there. Then Cittapaṇḍita said to him, "From early morning, you sing only this song. Do you not know any other?" "Venerable sir, I know many others, but these two are the king's favorite songs, so I sing only these." "Is there anyone who sings a response to the king's song?" "No, venerable sir." "Will you be able to sing a response song?" "If I know it, I will be able." "Then, when the king has sung his two songs, you are to sing this as the third." Having given him the song, he sent him on his way, saying, "Go and sing it in the king's presence. The king, being pleased, will grant you great authority."

So sīghaṃ mātu santikaṃ gantvā attānaṃ alaṅkārāpetvā rājadvāraṃ gantvā ‘‘eko kira dārako tumhehi saddhiṃ paṭigītaṃ gāyissatī’’ti rañño ārocāpetvā ‘‘āgacchatū’’ti vutte gantvā vanditvā ‘‘tvaṃ kira, tāta, paṭigītaṃ gāyissasī’’ti puṭṭho ‘‘āma, deva, sabbaṃ rājaparisaṃ sannipātethā’’ti sannipatitāya parisāya rājānaṃ āha ‘‘tumhe tāva, deva, tumhākaṃ gītaṃ gāyatha, athāhaṃ paṭigītaṃ gāyissāmī’’ti. Rājā gāthādvayamāha –

He quickly went to his mother’s side, had himself adorned, and went to the palace gate. Having had it announced to the king, "A certain boy, it is said, will sing in response to you," and being told, "Let him come," he went, paid homage, and when asked, "Is it true, dear boy, that you will sing in response?" he replied, "Yes, lord. Gather the entire royal assembly." When the assembly had gathered, he said to the king, "First, lord, sing your song; then I will sing in response." The king recited two verses.

24.

24.

‘‘Sabbaṃ narānaṃ saphalaṃ suciṇṇaṃ, na kammunā kiñcana moghamatthi;

Passāmi sambhūtaṃ mahānubhāvaṃ, sakammunā puññaphalūpapannaṃ.

All that is well-practiced by humans bears fruit, nothing done by deeds is ever in vain; I see Sambhūta, of great power, endowed with the fruit of merit by his own deeds.

25.

25.

‘‘Sabbaṃ [Pg.394] narānaṃ saphalaṃ suciṇṇaṃ, na kammunā kiñcana moghamatthi;

Kaccinnu cittassapi evamevaṃ, iddho mano tassa yathāpi mayha’’nti.

All that is well-practiced by humans bears fruit, nothing done by deeds is ever in vain; I wonder, is it thus for Citta too? Is his mind as prosperous as mine?

Tattha na kammunā kiñcana moghamatthīti sukatadukkaṭesu kammesu kiñcana ekakammampi moghaṃ nāma natthi, nipphalaṃ na hoti, vipākaṃ datvāva nassatīti aparāpariyavedanīyakammaṃ sandhāyāha. Sambhūtanti attānaṃ vadati, passāmahaṃ āyasmantaṃ sambhūtaṃ sakena kammena puññaphalūpapannaṃ, sakammaṃ nissāya puññaphalena upapannaṃ taṃ passāmīti attho. Kaccinnu cittassapīti mayañhi dvepi janā ekato hutvā na ciraṃ sīlaṃ rakkhimha, ahaṃ tāva tassa phalena mahantaṃ yasaṃ patto, kacci nu kho me bhātikassa cittassapi evameva mano iddho samiddhoti.

Here, 'not even a single deed is fruitless' means that among good and bad deeds, not even a single deed is in vain or without result; it gives its result and then ceases—this refers to deeds ripening in subsequent existences. 'Sambhūta' refers to himself, meaning, 'I see the venerable Sambhūta endowed with the fruit of merit through his own deeds; I see him reborn supported by his own meritorious deeds.' 'Is Citta's mind also thus?' means, 'Indeed, we two people, having come together, did not keep the precepts for long. Yet, I have already attained great fame as a result of that. Could it be that my brother Citta's mind is also thus successful and prosperous?'

Tassa gītāvasāne dārako gāyanto tatiyaṃ gāthamāha –

At the end of his song, the boy, singing, spoke the third verse:

26.

26.

‘‘Sabbaṃ narānaṃ saphalaṃ suciṇṇaṃ, na kammunā kiñcana moghamatthi;

Cittampi jānāhi tatheva deva, iddho mano tassa yathāpi tuyha’’nti.

All that is well-practiced by humans bears fruit, nothing done by deeds is ever in vain; know this also, O deva, that Citta's mind is just as prosperous as yours.

Taṃ sutvā rājā catutthaṃ gāthamāha –

Hearing that, the king spoke the fourth verse:

27.

27.

‘‘Bhavaṃ nu citto sutamaññato te, udāhu te koci naṃ etadakkhā;

Gāthā sugītā na mamatthi kaṅkhā, dadāmi te gāmavaraṃ satañcā’’ti.

Are you Citta, or did you hear this from another? Or did someone tell you this? The verse is well-sung; I have no doubt. I give you a hundred choice villages.

Tattha sutamaññato teti ahaṃ sambhūtassa bhātā citto nāmāti vadantassa cittasseva nu te santikā sutanti attho. Koci nanti udāhu mayā sambhūtassa rañño bhātā citto diṭṭhoti koci te etamatthaṃ ācikkhi. Sugītāti sabbathāpi ayaṃ gāthā sugītā, natthettha mama kaṅkhā. Gāmavaraṃ satañcāti gāmavarānaṃ te sataṃ dadāmīti vadati.

Here, 'sutamaññato te' means, 'Did you hear it from Citta himself, who says, "I am Citta, the brother of Sambhūta"?' 'Koci naṃ' means, 'Or did someone tell you this matter, saying, "I have seen Citta, the brother of King Sambhūta"?' 'Sugītā' means, 'In every way, this verse is well-sung; I have no doubt about it.' 'Gāmavaraṃ satañca' means, 'I give you a hundred choice villages.'

Tato [Pg.395] dārako pañcamaṃ gāthamāha –

Then the boy spoke the fifth verse:

28.

28.

‘‘Na cāhaṃ citto sutamaññato me, isī ca me etamatthaṃ asaṃsi;

Gantvāna rañño paṭigāhi gāthaṃ, api te varaṃ attamano dadeyyā’’ti.

I am not Citta, but I heard this from another; a sage told me this matter: 'Go and sing this verse to the king; perhaps he, pleased in mind, will grant you a boon.'

Tattha etamatthanti tumhākaṃ uyyāne nisinno eko isi mayhaṃ etamatthaṃ ācikkhi.

Here, 'this matter' means: a certain sage sitting in your park explained this matter to me.

Taṃ sutvā rājā ‘‘so mama bhātā citto bhavissati, idāneva naṃ gantvā passissāmī’’ti purise āṇāpento gāthādvayamāha –

Hearing this, the king, thinking, "He must be my brother Citta; I will go and see him now," commanded his men and spoke two verses:

29.

29.

‘‘Yojentu ve rājarathe, sukate cittasibbane;

Kacchaṃ nāgānaṃ bandhatha, gīveyyaṃ paṭimuñcatha.

Yoke the royal chariots, well-made and finely wrought; bind the elephants' girths, and fit on the neck-ornaments.

30.

30.

‘‘Āhaññantu bherimudiṅgasaṅkhe, sīghāni yānāni ca yojayantu;

Ajjevahaṃ assamaṃ taṃ gamissaṃ, yattheva dakkhissamisiṃ nisinna’’nti.

Let the drums, kettledrums, and conches be beaten; let them yoke the swift vehicles. Today I will go to that hermitage, where I shall see the seer seated.

Tattha āhaññantūti āhanantu. Assamaṃ tanti taṃ assamaṃ.

Here, 'āhaññantu' means 'let them strike'. 'Assamaṃ taṃ' means 'that hermitage'.

So evaṃ vatvā rathaṃ abhiruyha sīghaṃ gantvā uyyānadvāre rathaṃ ṭhapetvā cittapaṇḍitaṃ upasaṅkamitvā vanditvā ekamantaṃ nisinno tuṭṭhamānaso aṭṭhamaṃ gāthamāha –

Having spoken thus, he mounted his chariot, went swiftly, and stopped the chariot at the park gate. He approached Cittapaṇḍita, paid homage, and sat down to one side with a joyful mind. Then he spoke the eighth verse:

31.

31.

‘‘Suladdhalābho vata me ahosi, gāthā sugītā parisāya majjhe;

Svāhaṃ isiṃ sīlavatūpapannaṃ, disvā patīto sumanohamasmī’’ti.

Truly, a well-gained acquisition was mine, that a verse was well-sung in the midst of the assembly. Having seen the sage endowed with virtue, I am delighted and joyful in mind.

Tassattho – suladdhalābho vata mayhaṃ chattamaṅgaladivase parisāya majjhe gītagāthā sugītāva ahosi, svāhaṃ ajja sīlavatasampannaṃ isiṃ disvā pītisomanassappatto jātoti.

Its meaning is: "Truly, a great gain was mine! On the day of the umbrella festival, a song-verse was well-sung in the midst of the assembly. Today, having seen the sage endowed with virtue, I am filled with joy and gladness."

So [Pg.396] cittapaṇḍitassa diṭṭhakālato paṭṭhāya somanassappatto ‘‘bhātikassa me pallaṅkaṃ attharathā’’tiādīni āṇāpento navamaṃ gāthamāha –

From the moment he saw Cittapaṇḍita, filled with gladness, he gave orders such as, "Prepare my brother's seat," and spoke the ninth verse:

32.

32.

‘‘Āsanaṃ udakaṃ pajjaṃ, paṭiggaṇhātu no bhavaṃ;

Agghe bhavantaṃ pucchāma, agghaṃ kurutu no bhava’’nti.

May the venerable one accept a seat, water, and water for the feet from us. We ask to make an offering to you, venerable sir; may the venerable one accept our offering.

Tattha aggheti atithino dātabbayuttakasmiṃ agghe bhavantaṃ āpucchāma. Kurutu noti imaṃ no agghaṃ bhavaṃ paṭiggaṇhātu.

Here, 'agghe' means: 'We ask you, venerable one, concerning a worthy gift suitable to be given to a guest.' 'Kurutu no' means: 'May the venerable one accept this offering from us.'

Evaṃ madhurapaṭisanthāraṃ katvā rajjaṃ majjhe bhinditvā dento itaraṃ gāthamāha –

Having thus made a kind welcome, dividing the kingdom in the middle and giving it, he spoke the other verse:

33.

33.

‘‘Rammañca te āvasathaṃ karontu, nārīgaṇehi paricārayassu;

Karohi okāsamanuggahāya, ubhopimaṃ issariyaṃ karomā’’ti.

Let them make a delightful dwelling for you; be attended by troops of women. Grant us this favor, and let us both exercise this dominion.

Tattha imaṃ issariyanti kapilaraṭṭhe uttarapañcālanagare rajjaṃ majjhe bhinditvā dvepi janā karoma anubhavāma.

Here, 'this sovereignty' means: let us both exercise and enjoy the sovereignty, having divided the kingdom in the city of Uttarapañcāla in the Kapila country in the middle.

Tassa taṃ vacanaṃ sutvā cittapaṇḍito dhammaṃ desento cha gāthā abhāsi –

Hearing his words, Cittapaṇḍita, teaching the Dhamma, spoke six verses:

34.

34.

‘‘Disvā phalaṃ duccaritassa rāja, attho suciṇṇassa mahāvipākaṃ;

Attānameva paṭisaṃyamissaṃ, na patthaye putta pasuṃ dhanaṃ vā.

Seeing the fruit of misconduct, O king, and the great result of good conduct, I shall restrain myself alone; I do not desire sons, cattle, or wealth.

35.

35.

‘‘Dasevimā vassadasā, maccānaṃ idha jīvitaṃ;

Apattaññeva taṃ odhiṃ, naḷo chinnova sussati.

A hundred years is the life of mortals here. Not having reached that limit, one dries up like a severed reed.

36.

36.

‘‘Tattha kā nandi kā khiḍḍā, kā ratī kā dhanesanā;

Kiṃ me puttehi dārehi, rāja muttosmi bandhanā.

In that, what delight, what sport, what pleasure, what search for wealth? What are sons and wives to me? O king, I am freed from bondage.

37.

37.

‘‘Sohaṃ evaṃ pajānāmi, maccu me nappamajjati;

Antakenādhipannassa, kā ratī kā dhanesanā.

Thus I understand: Death is not heedless of me. For one overcome by the End-maker, what pleasure, what search for wealth?

38.

38.

‘‘Jāti [Pg.397] narānaṃ adhamā janinda, caṇḍālayoni dvipadākaniṭṭhā;

Sakehi kammehi supāpakehi, caṇḍālagabbhe avasimha pubbe.

The lowest birth among humans, O lord of men, is the caṇḍāla womb, the basest of bipeds. By our own exceedingly evil deeds, we dwelt in caṇḍāla wombs before.

39.

39.

‘‘Caṇḍālāhumha avantīsu, migā nerañjaraṃ pati;

Ukkusā nammadātīre, tyajja brāhmaṇakhattiyā’’ti.

We were caṇḍālas in Avanti, deer by the Nerañjarā, Ukkusas on the Nammadā's bank; today we are brahmins and khattiyas.

Tattha duccaritassāti mahārāja, tvaṃ sucaritasseva phalaṃ jānāsi, ahaṃ pana duccaritassapi phalaṃ passāmiyeva. Mayañhi ubho duccaritassa phalena ito catutthe attabhāve caṇḍālayoniyaṃ nibbattā. Tattha na ciraṃ sīlaṃ rakkhitvā tassa phalena tvaṃ khattiyakule nibbatto, ahaṃ brāhmaṇakule, evāhaṃ duccaritassa ca phalaṃ suciṇṇassa ca mahāvipākaṃ disvā attānameva sīlasaṃyamena paṭisaṃyamissaṃ, puttaṃ vā pasuṃ vā dhanaṃ vā na patthemi.

Therein, 'of misconduct' means: O great king, you know only the fruit of good conduct, but I see the fruit of misconduct as well. For we were both reborn in a caṇḍāla womb in the fourth existence from this one due to the fruit of misconduct. There, having maintained virtue for a short time, by the fruit of that you were reborn in a khattiya family, and I in a brahmin family. Thus, having seen the fruit of misconduct and the great result of good conduct, I shall restrain myself with virtue and self-control; I do not desire sons, cattle, or wealth.

Dasevimā vassadasāti mahārāja, mandadasakaṃ khiḍḍādasakaṃ vaṇṇadasakaṃ baladasakaṃ paññādasakaṃ hānidasakaṃ pabbhāradasakaṃ vaṅkadasakaṃ momūhadasakaṃ sayanadasakanti imesañhi dasannaṃ dasakānaṃ vasena daseva vassadasā imesaṃ maccānaṃ idha manussaloke jīvitaṃ. Tayidaṃ na niyamena sabbā eva etā dasā pāpuṇāti, atha kho appattaññeva taṃ odhiṃ naḷo chinnova sussati. Yepi sakalaṃ vassasataṃ jīvanti, tesampi mandadasake pavattā rūpārūpadhammā vicchinditvā ātape khittanaḷo viya tattheva sussanti antaradhāyanti, taṃ odhiṃ atikkamitvā khiḍḍādasakaṃ na pāpuṇanti, tathā khiṭṭādasakādīsu pavattā vaṇṇadasakādīni.

O great king, these are the ten decades of a lifetime: the decade of foolishness, the decade of play, the decade of beauty, the decade of strength, the decade of wisdom, the decade of decline, the decade of decrepitude, the decade of crookedness, the decade of utter bewilderment, and the decade of lying down. The life of mortals here in the human world consists of these ten decades. But it is not certain that everyone attains all these decades; rather, without even reaching that limit, one withers like a cut reed. Even for those who live a full hundred years, the material and immaterial phenomena that occur in the decade of foolishness cease and, like a reed thrown in the sun, dry up and vanish right there, not reaching the decade of play. Similarly, what occurs in the decade of play and so on does not reach the decade of beauty and so on.

Tatthāti tasmiṃ evaṃ sussamāne jīvite kā pañca kāmaguṇe nissāya abhinandī, kā kāyakīḷādivasena khiḍḍā, kā somanassavasena rati, kā dhanesanā, kiṃ me puttehi, kiṃ dārehi, muttosmi tamhā puttadārabandhanāti attho. Antakenādhipannassāti jīvitantakarena maccunā abhibhūtassa. Dvipadākaniṭṭhāti dvipadānaṃ antare lāmakā. Avasimhāti dvepi mayaṃ vasimha.

Therein, in this life that is thus withering away, what delight is there in relying on the five strands of sensual pleasure? What sport in bodily play? What pleasure in mental joy? What search for wealth? What use are sons to me? What use are wives? The meaning is: I am freed from that bondage of sons and wives. 'Overcome by the end-maker' means overwhelmed by death, the ender of life. 'The lowest among bipeds' means the most inferior among bipeds. 'We have lived' means we both lived.

Caṇḍālāhumhāti [Pg.398] mahārāja, ito pubbe catutthaṃ jātiṃ avantiraṭṭhe ujjeninagare caṇḍālā ahumha, tato cavitvā nerañjarāya nadiyā tīre ubhopi migā ahumha. Tattha dvepi amhe ekasmiṃ rukkhamūle aññamaññaṃ nissāya ṭhite eko luddako ekeneva sattipahārena jīvitā voropesi, tato cavitvā nammadānadītīre kurarā ahumha. Tatrāpi no nissāya ṭhite eko nesādo ekappahāreneva bandhitvā jīvitakkhayaṃ pāpesi, tato cavitvā te mayaṃ ajja brāhmaṇakhattiyā jātā. Ahaṃ kosambiyaṃ brāhmaṇakule nibbatto, tvaṃ idha rājā jātoti.

We were outcasts, O great king. Before this, in the fourth birth, we were outcasts in the city of Ujjenī in the Avanti country. After passing away from there, we were both deer on the bank of the Nerañjarā River. There, while we both stood relying on each other at the foot of a single tree, a hunter deprived us of life with a single spear thrust. After passing away from there, we became ospreys on the bank of the Nammadā River. There too, while we stood relying on each other, a fowler captured us with a single strike and brought us to the end of our lives. After passing away from there, today we are born as a brahmin and a warrior. I was born in a brahmin family in Kosambī, and you were born here as a king.

Evamassa atīte lāmakajātiyo pakāsetvā idāni imissāpi jātiyā āyusaṅkhāraparittataṃ dassetvā puññesu ussāhaṃ janento catasso gāthā abhāsi –

Having thus revealed his past inferior births, and now showing the brevity of the life-span in this very birth and inspiring effort in meritorious deeds, he spoke these four verses:

40.

40.

‘‘Upanīyati jīvitamappamāyu, jarūpanītassa na santi tāṇā;

Karohi pañcāla mameta vākyaṃ, mākāsi kammāni dukkhudrayāni.

Life is being drawn onwards, the lifespan is short; for one drawn on by old age, there are no protections. Heed my words, O Pañcāla, do not perform deeds that have painful consequences.

41.

41.

‘‘Upanīyati jīvitamappamāyu, jarūpanītassa na santi tāṇā;

Karohi pañcāla mameta vākyaṃ, mākāsi kammāni dukkhapphalāni.

Life is being drawn onwards, the lifespan is short; for one drawn on by old age, there are no protections. Heed my words, O Pañcāla, do not perform deeds that bear painful fruits.

42.

42.

‘‘Upanīyati jīvitamappamāyu, jarūpanītassa na santi tāṇā;

Karohi pañcāla mameta vākyaṃ, mākāsi kammāni rajassirāni.

Life is being drawn onwards, the lifespan is short; for one drawn on by old age, there are no protections. Heed my words, O Pañcāla, do not perform actions tainted by defilements.

43.

43.

‘‘Upanīyati jīvitamappamāyu, vaṇṇaṃ jarā hanti narassa jiyyato;

Karohi pañcāla mameta vākyaṃ, mākāsi kammaṃ nirayūpapattiyā’’ti.

Life is being drawn onwards, the lifespan is short; old age destroys the beauty of a person as they decline. Heed my words, O Pañcāla, do not perform actions leading to rebirth in hell.

Tattha [Pg.399] upanīyatīti mahārāja, idaṃ jīvitaṃ maraṇaṃ upagacchati. Idañhi imesaṃ sattānaṃ appamāyu sarasaparittatāyapi ṭhitiparittatāyapi parittakaṃ, sūriyuggamane tiṇagge ussāvabindusadisaṃ. Na santi tāṇāti na hi jarāya maraṇaṃ upanītassa puttādayo tāṇā nāma honti. Mameta vākyanti mama etaṃ vacanaṃ. Mākāsīti mā rūpādikāmaguṇahetu pamādaṃ āpajjitvā nirayādīsu dukkhavaḍḍhanāni kammāni kari. Dukkhapphalānīti dukkhavipākāni. Rajassirānīti kilesarajena okiṇṇasīsāni. Vaṇṇanti jīramānassa narassa sarīravaṇṇaṃ jarā hanti. Nirayūpapattiyāti nirassāde niraye uppajjanatthāya.

Therein, 'is being drawn onwards' means, O great king, this life approaches death. For the lifespan of these beings is short, due to its limited essence and brief duration—like a dewdrop on a blade of grass at sunrise. 'There are no protections' means that for one led on to death by old age, children and others are not protections. 'My word' means 'this is my saying'. 'Do not perform' means: do not, out of negligence due to sensual pleasures, perform actions that increase suffering in hell and the like. 'Having painful fruits' means having painful results. 'Tainted by defilements' means heads covered by the dust of defilements. 'Beauty' means old age destroys the body's complexion of a decaying person. 'For rebirth in hell' means for the purpose of arising in the joyless hell.

Evaṃ mahāsatte kathente rājā tussitvā tisso gāthā abhāsi –

While the Great Being was speaking thus, the king, pleased, spoke these three verses:

44.

44.

‘‘Addhā hi saccaṃ vacanaṃ tavetaṃ, yathā isī bhāsasi evametaṃ;

Kāmā ca me santi anapparūpā, te duccajā mādisakena bhikkhu.

Indeed, this word of yours is true; it is just as you say, O sage. But I have numerous sensual pleasures, and they are hard for one like me to abandon, O monk.

45.

45.

‘‘Nāgo yathā paṅkamajjhe byasanno, passaṃ thalaṃ nābhisambhoti gantuṃ;

Evampahaṃ kāmapaṅke byasanno, na bhikkhuno maggamanubbajāmi.

Just as an elephant sunk in the mud, seeing dry land, is unable to go there; so am I, sunk in the mire of sensual pleasures, unable to follow the monk's path.

46.

46.

‘‘Yathāpi mātā ca pitā ca puttaṃ, anusāsare kinti sukhī bhaveyya;

Evampi maṃ tvaṃ anusāsa bhante, yathā ciraṃ pecca sukhī bhaveyya’’nti.

Just as a mother and father would advise their son, 'How might he be happy?'; so too, O venerable sir, advise me, so that I may be happy for a long time after death.

Tattha anapparūpāti aparittajātikā bahū aparimitā. Te duccajā mādisakenāti bhātika, tvaṃ kilese pahāya ṭhito, ahaṃ pana kāmapaṅke nimuggo, tasmā mādisakena te kāmā duccajā. ‘‘Nāgo yathā’’ti iminā attano kāmapaṅke nimuggabhāvassa upamaṃ dasseti. Tattha byasannoti visanno anupaviṭṭho ayameva vā pāṭho. Magganti tumhākaṃ [Pg.400] ovādānusāsanīmaggaṃ nānubbajāmi pabbajituṃ na sakkomi, idheva pana me ṭhitassa ovādaṃ dethāti. Anusāsareti anusāsanti.

Therein, 'anapparūpā' means of no small kind, many, immeasurable. 'Te duccajā mādisakena' means: O brother, you stand having abandoned the defilements, while I am sunk in the mire of sensual pleasures; therefore, for one like me, those sensual pleasures are hard to abandon. By 'Nāgo yathā', he gives a simile for his own state of being sunk in the mire of sensual pleasures. Therein, 'byasanno' means distressed or sunk down; this is also an alternative reading. 'Maggaṃ' means: 'I do not follow the path of your advice and instruction; I am unable to go forth. But give me advice while I remain here.' 'Anusāsare' means 'they advise'.

Atha naṃ mahāsatto āha –

Then the Great Being said to him:

47.

47.

‘‘No ce tuvaṃ ussahase janinda, kāme ime mānusake pahātuṃ;

Dhammiṃ baliṃ paṭṭhapayassu rāja, adhammakāro tava māhu raṭṭhe.

If you are not able, O lord of men, to give up these human sensual pleasures, then establish a lawful tax, O king; let no unrighteous practice occur in your kingdom.

48.

48.

‘‘Dūtā vidhāvantu disā catasso, nimantakā samaṇabrāhmaṇānaṃ;

Te annapānena upaṭṭhahassu, vatthena senāsanapaccayena ca.

Let messengers hasten to the four directions, as inviters of ascetics and brahmins. Attend to them with food and drink, and with clothing, lodging, and requisites.

49.

49.

‘‘Annena pānena pasannacitto, santappaya samaṇabrāhmaṇe ca;

Datvā ca bhutvā ca yathānubhāvaṃ, anindito saggamupehi ṭhānaṃ.

With a pleased mind, satisfy ascetics and brahmins with food and drink. Having given and enjoyed according to your means, attain a blameless heavenly state.

50.

50.

‘‘Sace ca taṃ rāja mado saheyya, nārīgaṇehi paricārayantaṃ;

Imameva gāthaṃ manasī karohi, bhāsesi cenaṃ parisāya majjhe.

And if, O king, arrogance should overcome you while being attended by your women, then keep this very verse in mind and recite it in the midst of the assembly.

51.

51.

‘‘Abbhokāsasayo jantu, vajantyā khīrapāyito;

Parikiṇṇo suvānehi, svājja rājāti vuccatī’’ti.

A being who sleeps in the open air, fed milk by a she-goat, surrounded by dogs—he today is called a king!

Tattha ussahaseti ussahasi. Dhammiṃ balinti dhammena samena anatirittaṃ baliṃ gaṇhāti attho. Adhammakāroti porāṇakarājūhi ṭhapitaṃ vinicchayadhammaṃ bhinditvā pavattā adhammakiriyā. Nimantakāti dhammikasamaṇabrāhmaṇe nimantetvā pakkosakā. Yathānubhāvanti yathābalaṃ yathāsattiṃ. Imameva gāthanti idāni vattabbaṃ sandhāyāha. Tatrāyaṃ adhippāyo – ‘‘mahārāja, sace taṃ mado abhibhaveyya, sace te nārīgaṇaparivutassa [Pg.401] rūpādayo vā kāmaguṇe rajjasukhaṃ vā ārabbha māno uppajjeyya, athevaṃ cinteyyāsi ‘ahaṃ pure caṇḍālayoniyaṃ nibbatto channassa tiṇakuṭimattassapi abhāvā abbhokāsasayo ahosiṃ, tadā hi me mātā caṇḍālī araññaṃ dārupaṇṇādīnaṃ atthāya gacchantī maṃ kukkuragaṇassa majjhe abbhokāse nipajjāpetvā attano khīraṃ pāyetvā gacchati, sohaṃ kukkurehi parivārito tehiyeva saddhiṃ sunakhiyā khīraṃ pivitvā vaḍḍhito, evaṃ nīcajacco hutvā ajja rājā nāma jāto’ti. ‘Iti kho, tvaṃ mahārāja, iminā atthena attānaṃ ovadanto yo so pubbe abbhokāsasayo jantu araññe vajantiyā caṇḍāliyā ito cito ca anusañcarantiyā sunakhiyā ca khīraṃ pāyito sunakhehi parikiṇṇo vaḍḍhito, so ajja rājāti vuccatī’ti imaṃ gāthaṃ bhāseyyāsī’’ti.

There, "ussahaseti" means to exert oneself. "Dhammiṃ baliṃ" means taking a just and not excessive tribute in accordance with the Dhamma. "Adhammakāro" refers to unrighteous action, breaking the law of judgment established by ancient kings. "Nimantakā" means those who invite and summon righteous ascetics and Brahmins. "Yathānubhāvaṃ" means according to one's power and capacity. "Imameva gāthaṃ" refers to what is now to be spoken. Here is the intended meaning: "Great king, if intoxication were to overcome you, if conceit were to arise in you regarding the pleasures of form and other sensual qualities or the joy of rulership while surrounded by a retinue of women, then you should reflect thus: ‘In the past, I was born into an outcast womb, without even a thatched hut for shelter, so I slept in the open. At that time, my outcast mother, going into the forest for wood, leaves, and so on, would lay me down in the open among a pack of dogs, give me her own milk to drink, and then depart. I, surrounded by those dogs, grew up drinking the milk of a female dog along with them. Having been of such low birth, today I am called a king.’ Thus, great king, admonishing yourself with this meaning, you should recite this verse: ‘That being who formerly lay in the open, nursed by an outcast woman wandering here and there in the forest, and by a female dog, who grew up surrounded by dogs—he is today called a king.’"

Evaṃ mahāsatto tassa ovādaṃ datvā ‘‘dinno te mayā ovādo, idāni tvaṃ pabbaja vā mā vā, attanāva attano kammassa vipākaṃ paṭisevissatī’’ti vatvā ākāse uppatitvā tassa matthake pādarajaṃ pātento himavantameva gato. Rājāpi taṃ disvā uppannasaṃvego jeṭṭhaputtassa rajjaṃ datvā balakāyaṃ nivattetvā himavantābhimukho pāyāsi. Mahāsatto tassāgamanaṃ ñatvā isigaṇaparivuto āgantvā taṃ ādāya gantvā pabbājetvā kasiṇaparikammaṃ ācikkhi. So jhānābhiññaṃ nibbattesi. Iti te ubhopi brahmalokūpagā ahesuṃ.

Thus, the Great Being gave him this advice and said, "I have given you advice; now, whether you go forth or not, you yourself will experience the result of your own actions." Having spoken thus, he rose into the sky, and causing dust from his feet to fall upon the king's head, he departed to the Himalayas. The king, seeing this, was filled with a sense of spiritual urgency. He handed over the kingdom to his eldest son, dismissed his army, and set out toward the Himalayas. The Great Being, knowing of his arrival, came surrounded by a company of seers, took him along, gave him the going forth, and taught him the preparatory meditation on the kasiṇas. He developed absorption and the higher knowledges. Thus, both of them were reborn in the Brahma world.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, bhikkhave, porāṇakapaṇḍitā tīṇi cattāri bhavantarāni gacchantāpi daḷhavissāsāva ahesu’’nti vatvā jātakaṃ samodhānesi – ‘‘tadā sambhūtapaṇḍito ānando ahosi, cittapaṇḍito pana ahameva ahosi’’nti.

Having delivered this discourse, the Teacher said, "Thus, monks, even after passing through three or four existences, the wise of old remained steadfast in their trust." Then he connected the Jātaka: "At that time, Sambhūtapaṇḍita was Ānanda, and Cittapaṇḍita was myself."

Cittasambhūtajātakavaṇṇanā dutiyā

The Explanation of the Cittasambhūta Jātaka, the Second.

[499] 3. Sivijātakavaṇṇanā

[499] 3. The Explanation of the Sivi Jātaka

Dūre [Pg.402] apassaṃ therovāti idaṃ satthā jetavane viharanto asadisadānaṃ ārabbha kathesi. Taṃ aṭṭhakanipāte sivijātake vitthāritameva. Tadā pana rājā sattame divase sabbaparikkhāre datvā anumodanaṃ yāci, satthā akatvāva pakkāmi. Rājā bhuttapātarāso vihāraṃ gantvā ‘‘kasmā, bhante, anumodanaṃ na karitthā’’ti āha. Satthā ‘‘aparisuddhā, mahārāja, parisā’’ti vatvā ‘‘na ve kadariyā devalokaṃ vajantī’’ti (dha. pa. 177) gāthāya dhammaṃ desesi. Rājā pasīditvā satasahassagghanakena sīveyyakena uttarāsaṅgena tathāgataṃ pūjetvā nagaraṃ pāvisi. Punadivase dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, kosalarājā asadisadānaṃ datvā tādisenapi dānena atitto dasabalena dhamme desite puna satasahassagghanakaṃ sīveyyakavatthaṃ adāsi, yāva atitto vata āvuso dānena rājā’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘imāya nāmā’’ti vutte ‘‘bhikkhave, bāhirabhaṇḍaṃ nāma sudinnaṃ, porāṇakapaṇḍitā sakalajambudīpaṃ unnaṅgalaṃ katvā devasikaṃ chasatasahassapariccāgena dānaṃ dadamānāpi bāhiradānena atittā ‘piyassa dātā piyaṃ labhatī’ti sampattayācakānaṃ akkhīni uppāṭetvā adaṃsuyevā’’ti vatvā atītaṃ āhari.

“Seeing the elder from afar,”—this the Teacher spoke while dwelling in Jetavana, concerning the incomparable gift. That has been detailed in the Sivi Jātaka in the Book of Eights. At that time, the king, on the seventh day, having given all the requisites, requested the giving of thanks. But the Teacher departed without giving it. The king, having eaten his morning meal, went to the monastery and asked, “Venerable sir, why did you not give the thanks?” The Teacher replied, “Great king, the assembly was not pure,” and then taught the Dhamma with the verse: “Misers do not go to the world of the gods” (Dhammapada 177). The king, pleased, honored the Tathāgata with an upper robe of Siveyyaka cloth worth a hundred thousand and entered the city. The next day, in the Dhamma hall, they raised a discussion: “Friends, the king of Kosala, having given an incomparable gift, was still not satisfied even with such a gift. When the Dhamma was taught by the one with Ten Powers, he then gave a Siveyyaka cloth worth a hundred thousand. How insatiable, friends, is the king in giving!” The Teacher arrived and asked, “Monks, for what discussion are you now assembled?” When told, “For this one,” he said, “Monks, external goods are indeed easy to give. The wise of old, having made the whole of Jambudīpa free from the need for ploughing, gave daily gifts with an expenditure of six hundred thousand, yet even with such external giving, they were not satisfied. Thinking, ‘The giver of what is dear receives what is dear,’ they even tore out their own eyes and gave them to the supplicants who had come.” Thus, he related the past.

Atīte siviraṭṭhe ariṭṭhapuranagare sivimahārāje rajjaṃ kārente mahāsatto tassa putto hutvā nibbatti, ‘‘sivikumāro’’tissa nāmaṃ kariṃsu. So vayappatto takkasilaṃ gantvā uggahitasippo āgantvā pitu sippaṃ dassetvā uparajjaṃ labhitvā aparabhāge pitu accayena rājā hutvā agatigamanaṃ pahāya dasa rājadhamme akopetvā dhammena rajjaṃ kāretvā catūsu dvāresu nagaramajjhe nivesanadvāre cāti cha dānasālāyo kāretvā devasikaṃ chasatasahassapariccāgena mahādānaṃ pavattesi. Aṭṭhamiyaṃ cātuddasiyaṃ pannarasiyañca niccaṃ dānasālaṃ gantvā dānaṃ olokesi. So ekadā puṇṇamadivase pātova samussitasetacchatte rājapallaṅke nisinno attanā dinnadānaṃ āvajjento bāhiravatthuṃ [Pg.403] attanā adinnaṃ nāma adisvā ‘‘mayā bāhiravatthu adinnaṃ nāma natthi, na maṃ bāhiradānaṃ toseti, ahaṃ ajjhattikadānaṃ dātukāmo, aho vata ajja mama dānasālaṃ gatakāle kocideva yācako bāhiravatthuṃ ayācitvā ajjhattikassa nāmaṃ gaṇheyya, sace hi me koci hadayamaṃsassa nāmaṃ gaṇheyya, kaṇayena uraṃ paharitvā pasannaudakato sanāḷaṃ padumaṃ uddharanto viya lohitabindūni paggharantaṃ hadayaṃ nīharitvā dassāmi. Sace sarīramaṃsassa nāmaṃ gaṇheyya, avalekhanasatthakena telasiṅgaṃ likhanto viya sarīramaṃsaṃ otāretvā dassāmi. Sace lohitassa nāmaṃ gaṇheyya, yantamukhe pakkhanditvā upanītaṃ bhājanaṃ pūretvā lohitaṃ dassāmi. Sace vā pana koci ‘gehe me kammaṃ nappavattati, gehe me dāsakammaṃ karohī’ti vadeyya, rājavesaṃ apanetvā bahi ṭhatvā attānaṃ sāvetvā dāsakammaṃ karissāmi. Sace me koci akkhino nāmaṃ gaṇheyya, tālamiñjaṃ nīharanto viya akkhīni uppāṭetvā dassāmī’’ti cintesi.

In the past, in the Sivi kingdom, in the city of Ariṭṭhapura, while King Sivi the Great was ruling, the Great Being was born as his son. They named him “Prince Sivi.” When he came of age, he went to Takkasilā, mastered the arts, returned, demonstrated his skill to his father, obtained the viceroyalty, and later, after his father’s passing, became king. Abandoning the courses of wrong action, not violating the ten royal duties, he ruled righteously. He had six alms halls built—at the four city gates, in the city center, and at his palace gate—and daily dispensed great alms, with an expenditure of six hundred thousand. On the eighth, fourteenth, and fifteenth days of the lunar fortnight, he would always go to the alms hall to oversee the giving. One day, on the full moon day, early in the morning, seated on the royal throne under a raised white parasol, he reflected on the gifts he had given. Seeing no external object that had not been given by him, he thought, “There is no external object that has not been given by me, but external giving does not satisfy me. I wish to give an internal gift. Oh, if only today, when I go to the alms hall, some supplicant would not ask for an external object but would name something internal! If someone were to ask for the flesh of my heart, I would strike my chest with a spear, and like pulling a lotus with its stalk from clear water, I would draw out my heart, with drops of blood trickling, and give it. If someone were to ask for the flesh of my body, I would carve it off with a scraping knife, like scraping a horn for oil, and give it. If someone were to ask for my blood, I would leap into the mouth of a press, fill the vessel brought to me, and give my blood. Or if someone were to say, ‘The work in my house does not get done; do the work of a slave in my house,’ I would remove my royal attire, stand outside, announce myself, and do the work of a slave. If someone were to ask for my eyes, I would pluck them out like extracting the kernel of a palm fruit and give them.”

Iti so –

Thus he thought:

‘‘Yaṃkiñci mānusaṃ dānaṃ, adinnaṃ me na vijjati;

Yopi yāceyya maṃ cakkhuṃ, dadeyyaṃ avikampito’’ti. (cariyā. 1.52) –

“Whatever human gift there is, none remains ungiven by me; should someone ask me even for my eye, I would give it, unhesitating.” (Cariyāpiṭaka 1.8.1)

Cintetvā soḷasahi gandhodakaghaṭehi nhāyitvā sabbālaṅkārapaṭimaṇḍito nānaggarasabhojanaṃ bhuñjitvā alaṅkatahatthikkhandhavaragato dānaggaṃ agamāsi. Sakko tassa ajjhāsayaṃ viditvā ‘‘sivirājā ‘ajja sampattayācakānaṃ cakkhūni uppāṭetvā dassāmī’ti cintesi, sakkhissati nu kho dātuṃ, udāhu no’’ti tassa vimaṃsanatthāya jarāpatto andhabrāhmaṇo viya hutvā rañño dānaggagamanakāle ekasmiṃ unnatappadese hatthaṃ pasāretvā rājānaṃ jayāpetvā aṭṭhāsi. Rājā tadabhimukhaṃ vāraṇaṃ pesetvā ‘‘brāhmaṇa, kiṃ vadesī’’ti pucchi. Atha naṃ sakko ‘‘mahārāja, tava dānajjhāsayaṃ nissāya samuggatena kittighosena sakalalokasannivāso nirantaraṃ phuṭo, ahaṃ andho, tvaṃ dvicakkhuko’’ti vatvā cakkhuṃ yācanto paṭhamaṃ gāthamāha –

Having considered, he bathed with sixteen pots of scented water, adorned himself with all ornaments, ate various delicious foods, mounted a beautifully decorated excellent elephant, and went to the place of giving. Sakka, knowing his intention, thought, “King Sivi thought, ‘Today I will pluck out my eyes and give them to the supplicants who have arrived.’ Will he be able to give them, or not?” To test him, Sakka took the form of an old blind brahmin and, as the king was going to the place of giving, stood on an elevated spot, stretching out his hand and wishing the king victory. The king sent his elephant toward him and asked, “Brahmin, what do you say?” Then Sakka said to him, “Great king, because of your intention to give, the sound of your fame has arisen and continuously pervaded the entire world. I am blind; you have two eyes,” and asking for an eye, he spoke the first verse:

52.

52.

‘‘Dūre [Pg.404] apassaṃ therova, cakkhuṃ yācitumāgato;

Ekanettā bhavissāma, cakkhuṃ me dehi yācito’’ti.

"From afar, not seeing, like an elder, I have come to ask for an eye. We shall both be one-eyed; give me an eye, as you are asked."

Tattha dūreti ito dūre vasanto. Theroti jarājiṇṇathero. Ekanettāti ekaṃ nettaṃ mayhaṃ dehi, evaṃ dvepi ekekanettā bhavissāmāti.

There, 'dūre' means one living far from here. 'Thera' means an elder, aged and decrepit. 'Ekanettā' means, "Give me one eye, and thus we shall both be one-eyed."

Taṃ sutvā mahāsatto ‘‘idānevāhaṃ pāsāde nisinno cintetvā āgato, aho me lābho, ajjeva me manoratho matthakaṃ pāpuṇissati, adinnapubbaṃ dānaṃ dassāmī’’ti tuṭṭhamānaso dutiyaṃ gāthamāha –

Hearing this, the Great Being thought: "Just now, while sitting in the palace, I considered this and came here. Oh, what a gain for me! Today my wish will reach its culmination. I shall give a gift never given before." With a delighted mind, he spoke the second verse:

53.

53.

‘‘Kenānusiṭṭho idha māgatosi, vanibbaka cakkhupathāni yācituṃ;

Suduccajaṃ yācasi uttamaṅgaṃ, yamāhu nettaṃ purisena ‘duccaja’nti.

"By whom were you instructed to come here, mendicant, to beg for eyes? You ask for what is very hard to give, the supreme limb, which they say is an eye, hard for a man to relinquish."

Tattha vanibbakāti taṃ ālapati. Cakkhupathānīti cakkhūnametaṃ nāmaṃ. Yamāhūti yaṃ paṇḍitā ‘‘duccaja’’nti kathenti.

Here, 'vanibbaka' is an address to him. 'Cakkhupathāni' is a name for the eyes. 'Yamāhu' means what the wise declare to be "hard to relinquish".

Ito paraṃ uttānasambandhagāthā pāḷinayeneva veditabbā –

Henceforth, the verses with a clear connection should be understood according to the Pāli text itself.

54.

54.

‘‘Yamāhu devesu sujampatīti, maghavāti naṃ āhu manussaloke;

Tenānusiṭṭho idha māgatosmi, vanibbako cakkhupathāni yācituṃ.

"He whom they call Sujampati among the gods, and Maghavā in the human world; instructed by him, I have come here, a mendicant, to beg for eyes."

55.

55.

‘‘Vanibbato mayha vaniṃ anuttaraṃ, dadāhi te cakkhupathāni yācito;

Dadāhi me cakkhupathaṃ anuttaraṃ, yamāhu nettaṃ purisena duccajaṃ.

"To me, the mendicant, grant my supreme request: give your eyes, as you are asked. Give me the supreme eye, which they say is an eye hard for a man to relinquish."

56.

56.

‘‘Yena atthena āgacchi, yamatthamabhipatthayaṃ;

Te te ijjhantu saṅkappā, labha cakkhūni brāhmaṇa.

"For the purpose for which you came, for the goal to which you aspired, may those resolves of yours succeed. Receive eyes, O brahmin."

57.

57.

‘‘Ekaṃ [Pg.405] te yācamānassa, ubhayāni dadāmahaṃ;

Sa cakkhumā gaccha janassa pekkhato, yadicchase tvaṃ tadate samijjhatū’’ti.

"Though you ask for one, I shall give you both. Go forth with eyes, while the people look on. Whatever you desire, may that be fulfilled for you."

Tattha vanibbatoti yācantassa. Vaninti yācanaṃ. Te teti te tava tassa atthassa saṅkappā. Sa cakkhumāti so tvaṃ mama cakkhūhi cakkhumā hutvā. Yadicchase tvaṃ tadate samijjhatūti yaṃ tvaṃ mama santikā icchasi, taṃ te samijjhatūti.

Here, 'vanibbato' means 'of one who begs'. 'Vani' means 'begging'. 'Te te' means 'those resolves of yours for that purpose'. 'Sa cakkhumā' means 'you, having become one with eyes by means of my eyes'. 'Yadicchase tvaṃ tadate samijjhatu' means 'whatever you wish from me, may that be accomplished for you'.

Rājā ettakaṃ kathetvā ‘‘idheva mayā akkhīni uppāṭetvā dātuṃ asāruppa’’nti cintetvā brāhmaṇaṃ ādāya antepuraṃ gantvā rājāsane nisīditvā sīvikaṃ nāma vejjaṃ pakkosāpetvā ‘‘akkhiṃ me sodhehī’’ti āha. ‘‘Amhākaṃ kira rājā akkhīni uppāṭetvā brāhmaṇassa dātukāmo’’ti sakalanagare ekakolāhalaṃ ahosi. Atha senāpatiādayo rājavallabhā ca nāgarā ca orodhā ca sabbe sannipatitvā rājānaṃ vārentā tisso gāthā avocuṃ –

Having spoken thus, the king thought: "It is not proper for me to pluck out my eyes here and give them." So, taking the brahmin, he went to the inner palace, sat on the royal throne, and summoned a physician named Sīvaka, saying, "Prepare my eye." Then, throughout the entire city, a great commotion arose: "Our king intends to pluck out his eyes and give them to the brahmin!" Then the commander-in-chief and others, the royal favorites, the citizens, and the women of the inner court all gathered together and, trying to prevent the king, spoke these three verses:

58.

58.

‘‘Mā no deva adā cakkhuṃ, mā no sabbe parākari;

Dhanaṃ dehi mahārāja, muttā veḷuriyā bahū.

"O king, do not give your eye; do not abandon all of us. Give wealth, great king: many pearls and lapis lazuli."

59.

59.

‘‘Yutte deva rathe dehi, ājānīye calaṅkate;

Nāge dehi mahārāja, hemakappanavāsase.

"O king, give chariots yoked with well-bred, adorned horses. Great king, give elephants clothed in golden trappings."

60.

60.

‘‘Yathā taṃ sivayo sabbe, sayoggā sarathā sadā;

Samantā parikireyyuṃ, evaṃ dehi rathesabhā’’ti.

"Just as all the Sivis, with their teams and chariots, would always surround you on all sides, so give, O lord of chariots."

Tattha parākarīti pariccaji. Akkhīsu hi dinnesu rajjaṃ tvaṃ na kāressasi, añño rājā bhavissati, evaṃ tayā mayaṃ pariccattā nāma bhavissāmāti adhippāyenevamāhaṃsu. Parikireyyunti parivāreyyuṃ. Evaṃ dehīti yathā taṃ avikalacakkhuṃ sivayo parivāreyyuṃ, evaṃ bāhiradhanamevassa dehi, mā akkhīni. Akkhīsu hi dinnesu na taṃ sivayo parivāressantīti.

Here, 'parākari' means 'abandon'. For if the eyes are given, you will not rule the kingdom; another will become king. Thus, with the intention that 'we will be abandoned by you,' they spoke thus. 'Parikireyyuṃ' means 'they would surround'. 'Evaṃ dehi' means: 'Just as the Sivis would surround you with unimpaired eyes, so give him only external wealth, not your eyes. For if the eyes are given, the Sivis will not surround you.'

Atha [Pg.406] rājā tisso gāthā abhāsi –

Then the king spoke these three verses:

61.

61.

‘‘Yo ve dassanti vatvāna, adāne kurute mano;

Bhūmyaṃ so patitaṃ pāsaṃ, gīvāyaṃ paṭimuñcati.

"He who, having said 'I will give,' then sets his mind on not giving, fastens to his neck a snare that has fallen on the ground."

62.

62.

‘‘Yo ve dassanti vatvānaṃ, adāne kurute mano;

Pāpā pāpataro hoti, sampatto yamasādhanaṃ.

"He who, having said 'I will give,' then sets his mind on not giving, becomes worse than the wicked, having reached Yama's domain."

63.

63.

‘‘Yañhi yāce tañhi dade, yaṃ na yāce na taṃ dade;

Svāhaṃ tameva dassāmi, yaṃ maṃ yācati brāhmaṇo’’ti.

"Whatever one is asked for, that one should give; what one is not asked for, that one should not give. Therefore, I shall give only that which the brahmin asks of me."

Tattha paṭimuñcatīti paveseti. Pāpā pāpataroti lāmakāpi lāmakataro nāma hoti. Sampatto yamasādhananti yamassa āṇāpavattiṭṭhānaṃ ussadanirayaṃ esa pattoyeva nāma hoti. Yañhi yāceti yaṃ yācako yāceyya, dāyakopi tameva dadeyya, na ayācitaṃ, ayañca brāhmaṇo maṃ cakkhuṃ yācati, na muttādikaṃ dhanaṃ, tadevassāhaṃ dassāmīti vadati.

Here, 'paṭimuñcati' means 'he fastens'. 'Pāpā pāpataro' means he is called worse than the wicked. 'Sampatto yamasādhanaṃ' means he has indeed reached Yama's sphere of command, the Ussada hell. 'Yañhi yāce' means: whatever a beggar might ask, the giver should give just that, not what is unasked. And this brahmin asks me for my eye, not for wealth like pearls and so forth, so I shall give him just that, he says.

Atha naṃ amaccā ‘‘kiṃ patthetvā cakkhūni desī’’ti pucchantā gāthamāhaṃsu –

Then the ministers, asking, "Aspiring to what do you give your eyes?" spoke this verse:

64.

64.

‘‘Āyuṃ nu vaṇṇaṃ nu sukhaṃ balaṃ nu, kiṃ patthayāno nu janinda desi;

Kathañhi rājā sivinaṃ anuttaro, cakkhūni dajjā paralokahetū’’ti.

"Is it long life, or beauty, or happiness, or strength? Aspiring to what, O lord of men, do you give? How indeed could the unsurpassed king of the Sivis give his eyes for the sake of the next world?"

Tattha paralokahetūti mahārāja, kathaṃ nāma tumhādiso paṇḍitapuriso sandiṭṭhikaṃ issariyaṃ pahāya paralokahetu cakkhūni dadeyyāti.

Here, 'for the sake of the next world' means: 'Great king, how could a wise man like you, abandoning sovereignty visible in this life, give away his eyes for the sake of the next world?'

Atha nesaṃ kathento rājā gāthamāha –

Then, speaking to them, the king spoke this verse:

65.

65.

‘‘Na vāhametaṃ yasasā dadāmi, na puttamicche na dhanaṃ na raṭṭhaṃ;

Satañca dhammo carito purāṇo, icceva dāne ramate mano mamā’’ti.

"I do not give this for fame, nor do I desire a son, nor wealth, nor a kingdom. But this is the ancient Dhamma of the good, practiced of old; for this reason my mind delights in giving."

Tattha [Pg.407] na vāhanti na ve ahaṃ. Yasasāti dibbassa vā mānusassa vā yasassa kāraṇā. Na puttamiccheti imassa cakkhudānassa phalena nevāhaṃ puttaṃ icchāmi, na dhanaṃ na raṭṭhaṃ, apica sataṃ paṇḍitānaṃ sabbaññubodhisattānaṃ esa āciṇṇo samāciṇṇo porāṇakamaggo, yadidaṃ pāramīpūraṇaṃ nāma. Na hi pāramiyo apūretvā bodhipallaṅke sabbaññutaṃ pāpuṇituṃ samattho nāma atthi, ahañca pāramiyo pūretvā buddho bhavitukāmo. Icceva dāne ramate mano mamāti iminā kāraṇena mama mano dāneyeva niratoti vadati.

Here, 'na vāhaṃ' means 'not indeed I'. 'Yasasā' means for the sake of divine or human fame. 'Na puttamicche' means: as a result of this gift of eyes, I do not desire a son, nor wealth, nor a kingdom. Rather, this is the ancient path frequented and practiced by the wise Bodhisattas who are to attain omniscience, namely, the fulfillment of the perfections. For without fulfilling the perfections, none is able to attain omniscience on the seat of enlightenment. And I, too, wish to fulfill the perfections and become a Buddha. 'Icceva dāne ramate mano mamā' means: for this reason, my mind delights solely in giving, he says.

Sammāsambuddhopi dhammasenāpatisāriputtattherassa cariyāpiṭakaṃ desento ‘‘mayhaṃ dvīhi cakkhūhipi sabbaññutaññāṇameva piyatara’’nti dīpetuṃ āha –

The Perfectly Self-Enlightened One, while expounding the Cariyāpiṭaka to the Elder Sāriputta, the General of the Dhamma, said this to illustrate the point: 'Omniscient knowledge is dearer to me even than my two eyes.'

‘‘Na me dessā ubho cakkhū, attānaṃ me na dessiyaṃ;

Sabbaññutaṃ piyaṃ mayhaṃ, tasmā cakkhuṃ adāsaha’’nti. (cariyā. 1.66);

"My two eyes are not hateful to me, nor is my self hateful to me; omniscience is dear to me, therefore I gave my eye."

Mahāsattassa pana kathaṃ sutvā amaccesu appaṭibhāṇesu ṭhitesu mahāsatto sīvikaṃ vejjaṃ gāthāya ajjhabhāsi –

But when the Great Being heard his words, and the ministers stood speechless, the Great Being addressed the physician Sīvaka in verse:

66.

66.

‘‘Sakhā ca mitto ca mamāsi sīvika, susikkhito sādhu karohi me vaco;

Uddharitvā cakkhūni mamaṃ jigīsato, hatthesu ṭhapehi vanibbakassā’’ti.

“Sīvaka, you are my friend and companion, well-trained; do my bidding well. Having plucked out my eyes, for I desire to win, place them in the hands of this mendicant.”

Tassattho – samma sīvika, tvaṃ mayhaṃ sahāyo ca mitto ca vejjasippe cāsi susikkhito, sādhu me vacanaṃ karohi. Mama jigīsato upadhārentassa olokentasseva tālamiñjaṃ viya me akkhīni uddharitvā imassa yācakassa hatthesu ṭhapehīti.

Its meaning is this: Good Sīvaka, you are my companion and friend, and you are well-trained in the medical art. Do my bidding well. As I desire to win, while I am observing and looking on, pluck out my eyes as if they were a palm kernel and place them in the hands of this mendicant.

Atha naṃ sīviko āha ‘‘cakkhudānaṃ nāma bhāriyaṃ, upadhārehi, devā’’ti. Sīvika, upadhāritaṃ mayā, tvaṃ mā papañcaṃ karohi, mā mayā saddhiṃ bahuṃ kathehīti. So cintesi ‘‘ayuttaṃ mādisassa susikkhitassa vejjassa rañño akkhīsu satthapātana’’nti. So nānābhesajjāni ghaṃsitvā bhesajjacuṇṇena nīluppalaṃ [Pg.408] paribhāvetvā dakkhiṇakkhiṃ upasiṅghāpesi, akkhi parivatti, dukkhavedanā uppajji. ‘‘Sallakkhehi, mahārāja, paṭipākatikakaraṇaṃ mayhaṃ bhāro’’ti. ‘‘Alañhi tāta mā papañcaṃ karī’’ti. So paribhāvetvā puna upasiṅghāpesi, akkhi akkhikūpato mucci, balavatarā vedanā udapādi. ‘‘Sallakkhehi mahārāja, sakkomahaṃ paṭipākatikaṃ kātu’’nti. ‘‘Mā papañcaṃ karī’’ti. So tatiyavāre kharataraṃ paribhāvetvā upanāmesi. Akkhi osadhabalena paribbhamitvā akkhikūpato nikkhamitvā nhārusuttakena olambamānaṃ aṭṭhāsi. Sallakkhehi narinda, puna pākatikakaraṇaṃ mayhaṃ balanti. Mā papañcaṃ karīti. Adhimattā vedanā udapādi, lohitaṃ pagghari, nivatthasāṭakā lohitena temiṃsu. Orodhā ca amaccā ca rañño pādamūle patitvā ‘‘deva akkhīni mā dehī’’ti mahāparidevaṃ parideviṃsu.

Then Sīvaka said to him, “The gift of an eye is a weighty matter, consider it, Your Majesty.” “Sīvaka, I have considered it. Do not delay; do not speak much with me.” He thought: “It is not fitting for a well-trained physician like me to apply a knife to the king's eyes.” He ground various medicines, and having imbued a blue lotus with medicinal powder, he had him inhale it into his right eye. The eye turned, and a painful sensation arose. “Mark well, great king, the responsibility for restoring it to its original state is mine.” “Enough, my dear man, do not delay.” He imbued it again and had him inhale it. The eye came out of its socket, and a stronger pain arose. “Mark well, great king, I am capable of restoring it to its original state.” “Do not delay.” For the third time, having imbued it more strongly, he applied it. The eye, driven by the power of the medicine, spun around and, coming out of its socket, hung dangling by a sinew thread. “Mark well, O lord of men, the power to restore it is mine.” “Do not delay.” Excessive pain arose, blood gushed forth, and the garments he wore became soaked with blood. The women of the inner court and the ministers fell at the king’s feet, wailing loudly, “Your Majesty, do not give away your eyes!”

Rājā vedanaṃ adhivāsetvā ‘‘tāta, mā papañcaṃ karī’’ti āha. So ‘‘sādhu, devā’’ti vāmahatthena akkhiṃ dhāretvā dakkhiṇahatthena satthakaṃ ādāya akkhisuttakaṃ chinditvā akkhiṃ gahetvā mahāsattassa hatthe ṭhapesi. So vāmakkhinā dakkhiṇakkhiṃ oloketvā vedanaṃ adhivāsetvā ‘‘ehi brāhmaṇā’’ti brāhmaṇaṃ pakkositvā ‘‘mama ito akkhito sataguṇena sahassaguṇena satasahassaguṇena sabbaññutaññāṇakkhimeva piyataraṃ, tassa me idaṃ paccayo hotū’’ti vatvā brāhmaṇassa akkhiṃ adāsi. So taṃ ukkhipitvā attano akkhimhi ṭhapesi. Taṃ tassānubhāvena vikasitanīluppalaṃ viya hutvā patiṭṭhāsi. Mahāsatto vāmakkhinā tassa taṃ akkhiṃ disvā ‘‘aho, sudinnaṃ mayā akkhidāna’’nti anto samuggatāya pītiyā nirantaraṃ phuṭo hutvā itarampi akkhiṃ adāsi. Sakko tampi attano akkhimhi ṭhapetvā rājanivesanā nikkhamitvā mahājanassa olokentasseva nagarā nikkhamitvā devalokameva gato. Tamatthaṃ pakāsento satthā diyaḍḍhagāthamāha –

The king endured the pain and said, “My dear man, do not delay.” He replied, “Very well, Your Majesty,” and with his left hand held the eye while taking a knife with his right hand. He cut the eye's tendon, took the eye, and placed it in the Great Being's hand. With his left eye, he looked at his right eye, endured the pain, and called out, “Come, brahmin.” Summoning the brahmin, he said, “The eye of omniscience is a hundredfold, a thousandfold, a hundred-thousandfold dearer to me than this eye of mine. Let this be a condition for that.” Having spoken thus, he gave the eye to the brahmin. The brahmin took it and placed it in his own eye socket. By the Great Being's power, it was established there like a blooming blue lotus. The Great Being, seeing that eye with his left eye, thought, “Ah, my gift of an eye has been well given!” Pervaded without interruption by the joy that arose within, he gave the other eye as well. Sakka placed that eye too in his own socket, left the king's residence, and while the great multitude was watching, departed from the city and went straight to the heavenly realm. Expounding this matter, the Teacher spoke this verse and a half:

67.

67.

‘‘Codito sivirājena, sīviko vacanaṃkaro;

Rañño cakkhūnuddharitvā, brāhmaṇassūpanāmayi;

Sacakkhu brāhmaṇo āsi, andho rājā upāvisī’’ti.

“Urged by the Sivi king, Sīvaka, obedient to his word, having plucked out the king’s eyes, presented them to the brahmin. The brahmin had sight, while the king sat blind.”

Rañño [Pg.409] na cirasseva akkhīni ruhiṃsu, ruhamānāni ca āvāṭabhāvaṃ appatvā kambalageṇḍukena viya uggatena maṃsapiṇḍena pūretvā cittakammarūpassa viya akkhīni ahesuṃ, vedanā pacchijji. Atha mahāsatto katipāhaṃ pāsāde vasitvā ‘‘kiṃ andhassa rajjena, amaccānaṃ rajjaṃ niyyādetvā uyyānaṃ gantvā pabbajitvā samaṇadhammaṃ karissāmī’’ti cintetvā amacce pakkosāpetvā tesaṃ tamatthaṃ ārocetvā ‘‘eko mukhadhovanādidāyako kappiyakārakova mayhaṃ santike bhavissati, sarīrakiccaṭṭhānesupi me rajjukaṃ bandhathā’’ti vatvā sārathiṃ āmantetvā ‘‘rathaṃ yojehī’’ti āha. Amaccā panassa rathena gantuṃ adatvā suvaṇṇasivikāya naṃ netvā pokkharaṇītīre nisīdāpetvā ārakkhaṃ saṃvidhāya paṭikkamiṃsu. Rājā pallaṅkena nisinno attano dānaṃ āvajjesi. Tasmiṃ khaṇe sakkassa āsanaṃ uṇhaṃ ahosi. So āvajjento taṃ kāraṇaṃ disvā ‘‘mahārājassa varaṃ datvā cakkhuṃ paṭipākatikaṃ karissāmī’’ti cintetvā tattha gantvā mahāsattassa avidūre aparāparaṃ caṅkami. Tamatthaṃ pakāsento satthā imā gāthā āha –

Not long after, the king's eyes healed. And as they healed, not forming hollows, but filled with a lump of flesh risen like a woolen ball, they became like the eyes on a painted image, and his pain ceased. Then the Great Being, after dwelling in the palace for a few days, thought: “What use is a kingdom to a blind man? I shall hand the rule to my ministers, go to the park, go forth, and practice the ascetic's life.” Having so thought, he had his ministers summoned, explained his intention to them, and said: “Only one attendant to give me water for washing my face and so on, a personal aide, shall stay with me. Also, tie a rope for me in the places for bodily functions.” Then he called his charioteer and said: “Prepare the chariot.” But the ministers, not allowing him to go by chariot, had him carried in a golden palanquin, seated him by the lotus pond, arranged guards, and departed. The king, sitting cross-legged, reflected on his gift. At that moment, Sakka's throne grew hot. Reflecting, he saw the reason and thought: “I shall grant the great king a boon and restore his eyes to their natural state.” Thinking thus, he went there and paced back and forth not far from the Great Being. To clarify this matter, the Teacher spoke these verses:

68.

68.

‘‘Tato so katipāhassa, uparūḷhesu cakkhusu;

Sūtaṃ āmantayī rājā, sivīnaṃ raṭṭhavaḍḍhano.

“Then, after some days had passed, when his eyes had healed, the king, increaser of the Sivi realm, addressed his charioteer:

69.

69.

‘‘Yojehi sārathi yānaṃ, yuttañca paṭivedaya;

Uyyānabhūmiṃ gacchāma, pokkharañño vanāni ca.

‘Harness the chariot, driver, and let me know when it is yoked. We shall go to the park grounds, and to the groves by the lotus ponds.’

70.

70.

‘‘So ca pokkharaṇītīre, pallaṅkena upāvisi;

Tassa sakko pāturahu, devarājā sujampatī’’ti.

“And he sat by the lotus pond's edge in a cross-legged posture. Then Sakka appeared before him, the king of gods, Sujā's husband.”

Sakkopi mahāsattena padasaddaṃ sutvā ‘‘ko eso’’ti puṭṭho gāthamāha –

Sakka, having been asked by the Great Being, who heard the sound of footsteps, “Who is that?”, spoke this verse:

71.

71.

‘‘Sakkohamasmi devindo, āgatosmi tavantike;

Varaṃ varassu rājīsi, yaṃ kiñci manasicchasī’’ti. –

“I am Sakka, lord of gods; I have come to you. Choose a boon, O royal sage, whatever your heart desires.”

Evaṃ vutte rājā gāthamāha –

When this was said, the king spoke this verse:

72.

72.

‘‘Pahūtaṃ me dhanaṃ sakka, balaṃ koso canappako;

Andhassa me sato dāni, maraṇaññeva ruccatī’’ti.

“Much wealth have I, O Sakka, my army and treasury are not small. But now that I am blind, only death appeals to me.”

Tattha [Pg.410] maraṇaññeva ruccatīti devarāja, idāni mayhaṃ andhabhāvena maraṇameva ruccati, taṃ me dehīti.

Here, “only death appeals to me” means: “O king of gods, now, because of my blindness, death alone pleases me—grant me that.”

Atha naṃ sakko āha ‘‘sivirāja, kiṃ pana tvaṃ maritukāmo hutvā maraṇaṃ rocesi, udāhu andhabhāvenā’’ti? ‘‘Andhabhāvena devā’’ti. ‘‘Mahārāja, dānaṃ nāma na kevalaṃ samparāyatthameva dīyati, diṭṭhadhammatthāyapi paccayo hoti, tvañca ekaṃ cakkhuṃ yācito dve adāsi, tena saccakiriyaṃ karohī’’ti kathaṃ samuṭṭhāpetvā āha –

Then Sakka said to him, “King of Sivi, do you approve of death because you wish to die, or is it because of your blindness?” “Because of my blindness, lord.” “Great king, a gift is not given only for the sake of the next world; it is also a condition for benefit in this very life. You were asked for one eye, but you gave two. Therefore, make a declaration of truth.” Having set up the conversation thus, he said:

73.

73.

‘‘Yāni saccāni dvipadinda, tāni bhāsassu khattiya;

Saccaṃ te bhaṇamānassa, puna cakkhu bhavissatī’’ti.

“Whatever truths there are, O lord of men, speak them, O khattiya. As you speak the truth, your sight will be restored.”

Taṃ sutvā mahāsatto ‘‘sakka, sacesi mama cakkhuṃ dātukāmo, aññaṃ upāyaṃ mā kari, mama dānanissandeneva me cakkhu uppajjatū’’ti vatvā sakkena ‘‘mahārāja, ahaṃ sakko devarājāpi na paresaṃ cakkhuṃ dātuṃ sakkomi, tayā dinnadānassa phaleneva te cakkhu uppajjissatī’’ti vutte ‘‘tena hi mayā dānaṃ sudinna’’nti vatvā saccakiriyaṃ karonto gāthamāha –

Hearing this, the Great Being said, “Sakka, if you wish to give me my sight, do not use any other means. Let my sight arise solely through the fruit of my gift.” When Sakka replied, “Great king, even I, Sakka, king of gods, cannot give sight to others. Your sight will arise only through the fruit of the gift you gave,” he said, “Then indeed, my gift was well given.” And making a declaration of truth, he spoke this verse:

74.

74.

‘‘Ye maṃ yācitumāyanti, nānāgottā vanibbakā;

Yopi maṃ yācate tattha, sopi me manaso piyo;

Etena saccavajjena, cakkhu me upapajjathā’’ti.

Those who come to ask of me, beggars of various lineages; whoever asks of me there, even he is dear to my heart. By this utterance of truth, may my eye reappear!

Tattha ye manti ye maṃ yācituṃ āgacchanti, tesu yācakesu āgacchantesu yopi maṃ yācate, sopi me manaso piyo. Etenāti sace mama sabbepi yācakā piyā, saccamevetaṃ mayā vuttaṃ, etena me saccavacanena ekaṃ me cakkhu upapajjatha upapajjatūti āha.

Herein, `ye maṃ` means 'those who come to beg from me'. Among those approaching beggars, whoever begs from me, even he is dear to my heart. `Etenā`ti means: if all beggars are indeed dear to me, this is truly spoken by me; by this truthful declaration, may one eye arise for me, may it arise, he said.

Athassa vacanānantarameva paṭhamaṃ cakkhu udapādi. Tato dutiyassa uppajjanatthāya gāthādvayamāha –

Immediately after his words, the first eye arose. Then, to bring forth the second, he recited two verses:

75.

75.

‘‘Yaṃ maṃ so yācituṃ āgā, dehi cakkhunti brāhmaṇo;

Tassa cakkhūni pādāsiṃ, brāhmaṇassa vanibbato.

When that brahmin came to ask of me, saying, 'Give an eye!'; I gave my eyes to him, to that wandering beggar brahmin.

76.

76.

‘‘Bhiyyo maṃ āvisī pīti, somanassañcanappakaṃ;

Etena saccavajjena, dutiyaṃ me upapajjathā’’ti.

Greater joy then entered me, and no small happiness. By this utterance of truth, may my second eye reappear!

Tattha [Pg.411] yaṃ manti yo maṃ yācati. Soti so cakkhuvikalo brāhmaṇo ‘‘dehi me cakkhu’’nti yācituṃ āgato. Vanibbatoti yācantassa. Bhiyyo maṃ āvisīti brāhmaṇassa cakkhūni datvā andhakālato paṭṭhāya tasmiṃ andhakāle tathārūpaṃ vedanaṃ agaṇetvā ‘‘aho sudinnaṃ me dāna’’nti paccavekkhantaṃ maṃ bhiyyo atirekatarā pīti āvisi, mama hadayaṃ paviṭṭhā, somanassañca mama anantaṃ aparimāṇaṃ uppajji. Etenāti sace mama tadā anappakaṃ pītisomanassaṃ uppannaṃ, saccamevetaṃ mayā vuttaṃ, etena me saccavacanena dutiyampi cakkhu upapajjatūti āha.

Herein, `yaṃ maṃ` means 'he who begs from me'. `So`ti means 'that brahmin with impaired sight came to beg, saying, “Give me an eye!”'. `Vanibbato`ti means 'to the one begging'. `Bhiyyo maṃ āvisī`ti means: after giving my eyes to the brahmin, from that moment of darkness onward, disregarding such a feeling and reflecting, 'Ah, my gift was well given,' an even greater joy entered me, pervaded my heart, and endless, immeasurable happiness arose in me. `Etenā`ti means: if at that time no small joy and happiness arose in me, this is truly spoken by me; by this truthful declaration, may my second eye also arise, he said.

Taṅkhaṇaññeva dutiyampi cakkhu udapādi. Tāni panassa cakkhūni neva pākatikāni, na dibbāni. Sakkabrāhmaṇassa hi dinnaṃ cakkhuṃ puna pākatikaṃ kātuṃ na sakkā, upahatavatthuno ca dibbacakkhu nāma na uppajjati, tāni panassa saccapāramitānubhāvena sambhūtāni cakkhūnīti vuttāni. Tesaṃ uppattisamakālameva sakkānubhāvena sabbā rājaparisā sannipatitāva ahesuṃ. Athassa sakko mahājanamajjheyeva thutiṃ karonto gāthādvayamāha –

At that very moment, the second eye also arose. But those eyes were neither ordinary nor divine. For the eye given to the brahmin Sakka cannot be made ordinary again, and a divine eye does not arise in one whose physical basis is impaired. Yet, it is said that those eyes arose through the power of his perfection of truth. At the very moment of their arising, the entire royal assembly had already gathered by the power of Sakka. Then, Sakka, praising him in the midst of the great crowd, spoke two verses:

77.

77.

‘‘Dhammena bhāsitā gāthā, sivīnaṃ raṭṭhavaḍḍhana;

Etāni tava nettāni, dibbāni paṭidissare.

These verses are spoken righteously, O increaser of the Sivi realm; these eyes of yours appear as divine.

78.

78.

‘‘Tirokuṭṭaṃ tiroselaṃ, samatiggayha pabbataṃ;

Samantā yojanasataṃ, dassanaṃ anubhontu te’’ti.

Beyond walls, beyond rocks, surpassing mountains; may your eyes experience sight for a hundred leagues all around.

Tattha dhammena bhāsitāti mahārāja, imā te gāthā dhammena sabhāveneva bhāsitā. Dibbānīti dibbānubhāvayuttāni. Paṭidissareti paṭidissanti. Tirokuṭṭanti mahārāja, imāni te cakkhūni devatānaṃ cakkhūni viya parakuṭṭaṃ paraselaṃ yaṃkiñci pabbatampi samatiggayha atikkamitvā samantā dasa disā yojanasataṃ rūpadassanaṃ anubhontu sādhentūti attho.

Herein, `dhammena bhāsitā`ti means, 'O great king, these verses of yours were spoken by the very nature of righteousness.' `Dibbānī`ti means 'endowed with divine power.' `Paṭidissare`ti means 'they appear.' `Tirokuṭṭan`ti means, 'O great king, may these eyes of yours, like the eyes of the devas, surpassing other walls, other rocks, and whatever mountains there may be, experience the seeing of forms for a hundred leagues in all ten directions'—this is the meaning.

Iti so ākāse ṭhatvā mahājanamajjhe imā gāthā bhāsitvā ‘‘appamatto hohī’’ti mahāsattaṃ ovaditvā devalokameva gato. Mahāsattopi mahājanaparivuto mahantena sakkārena nagaraṃ pavisitvā sucandakaṃ pāsādaṃ abhiruhi. Tena cakkhūnaṃ paṭiladdhabhāvo sakalasiviraṭṭhe pākaṭo jāto. Athassa dassanatthaṃ sakalaraṭṭhavāsino bahuṃ paṇṇākāraṃ [Pg.412] gahetvā āgamiṃsu. Mahāsatto ‘‘imasmiṃ mahājanasannipāte mama dānaṃ vaṇṇayissāmī’’ti rājadvāre mahāmaṇḍapaṃ kāretvā samussitasetacchatte rājapallaṅke nisinno nagare bheriṃ carāpetvā sabbaseniyo sannipātetvā ‘‘ambho, siviraṭṭhavāsino imāni me dibbacakkhūni disvā ito paṭṭhāya dānaṃ adatvā mā bhuñjathā’’ti dhammaṃ desento catasso gāthā abhāsi –

Thus, standing in the sky amidst the great crowd, he spoke these verses and, advising the Great Being with the words, "Be heedful," he departed to the world of the gods. The Great Being, surrounded by the great crowd, entered the city with great honor and ascended the splendid Sucandaka palace. The restoration of his eyes became widely known throughout the entire Sivi kingdom. Then, the inhabitants of the whole kingdom, wishing to see him, came bringing many gifts. The Great Being thought, 'I will proclaim my generosity in this great assembly,' and had a grand pavilion built at the royal gate. Seated on the royal throne under a lofty white parasol, he had drums beaten throughout the city, gathered all the troops, and teaching the Dhamma, he declared, 'O inhabitants of the Sivi kingdom, having seen these divine eyes of mine, from now on do not eat without giving alms,' and he uttered four verses:

79.

79.

‘‘Ko nīdha vittaṃ na dadeyya yācito, api visiṭṭhaṃ supiyampi attano;

Tadiṅgha sabbe sivayo samāgatā, dibbāni nettāni mamajja passatha.

Who here, when asked, would not give wealth, even what is most excellent and dear to oneself? Therefore, indeed, all you Sivis assembled, today behold my divine eyes.

80.

80.

‘‘Tirokuṭṭaṃ tiroselaṃ, samatiggayha pabbataṃ;

Samantā yojanasataṃ, dassanaṃ anubhonti me.

Beyond walls, beyond rocks, surmounting mountains; for a hundred leagues all around, my eyes experience sight.

81.

81.

‘‘Na cāgamattā paramatthi kiñci, maccānaṃ idha jīvite;

Datvāna mānusaṃ cakkhuṃ, laddhaṃ me cakkhuṃ amānusaṃ.

There is nothing whatsoever higher than the measure of giving for mortals in this life; having given the human eye, I have obtained the non-human eye.

82.

82.

‘‘Etampi disvā sivayo, detha dānāni bhuñjatha;

Datvā ca bhutvā ca yathānubhāvaṃ, aninditā saggamupetha ṭhāna’’nti.

Seeing even this, O Sivis, give gifts and enjoy; having given and enjoyed according to your means, blameless, you will go to a heavenly state.

Tattha konīdhāti ko nu idha. Api visiṭṭhanti uttamampi samānaṃ. Cāgamattāti cāgapamāṇato aññaṃ varaṃ nāma natthi. Idha jīviteti imasmiṃ jīvaloke. ‘‘Idha jīvata’’ntipi pāṭho, imasmiṃ loke jīvamānānanti attho. Amānusanti dibbacakkhu mayā laddhaṃ, iminā kāraṇena veditabbametaṃ ‘‘cāgato uttamaṃ nāma natthī’’ti. Etampi disvāti etaṃ mayā laddhaṃ dibbacakkhuṃ disvāpi.

Herein, `konīdhā`ti means `ko nu idha`, 'who indeed here?'. `Api visiṭṭhan`ti means 'even what is supreme'. `Cāgamattā`ti means 'there is nothing superior to the measure of generosity'. `Idha jīvite`ti means 'in this living world'. `Idha jīvataṃ` is also a reading, meaning 'of those living in this world'. `Amānusan`ti means 'the non-human eye has been obtained by me'; for this reason it should be understood: 'there is nothing superior to generosity.' `Etampi disvā`ti means 'having seen even this divine eye attained by me'.

Iti imāhi catūhi gāthāhi dhammaṃ desetvā tato paṭṭhāya anvaddhamāsaṃ pannarasuposathesu mahājanaṃ sannipātāpetvā niccaṃ imāhi gāthāhi dhammaṃ desesi. Taṃ sutvā mahājano dānādīni puññāni katvā devalokaṃ pūrentova agamāsi.

Thus, having taught the Dhamma with these four verses, from then on, every half-month on the fifteenth-day uposatha, he had a great crowd assemble and continually taught the Dhamma with these verses. Hearing this, the great crowd performed meritorious deeds such as giving, and went on as if filling the heavenly world.

Satthā [Pg.413] imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, bhikkhave, porāṇakapaṇḍitā bāhiradānena asantuṭṭhā sampattayācakānaṃ attano cakkhūni uppāṭetvā adaṃsū’’ti vatvā saccāni pakāsetvā jātakaṃ samodhānesi – ‘‘tadā sīvikavejjo ānando ahosi, sakko anuruddho ahosi, sesaparisā buddhaparisā, sivirājā pana ahameva ahosi’’nti.

The Teacher, having brought forth this Dhamma teaching, said, ‘Thus, monks, the wise of old, unsatisfied with external gifts, tore out and gave their own eyes to the beggars who came to them.’ Having spoken thus, he revealed the Truths and connected the Jātaka: ‘At that time, the Sivi physician was Ānanda, Sakka was Anuruddha, the remaining assembly was the Buddha’s assembly, and King Sivi was I myself.’

Sivijātakavaṇṇanā tatiyā.

The Commentary on the Sivi Jātaka: The Third.

[500] 4. Sirīmantajātakavaṇṇanā

[500] 4. The Commentary on the Sirimanta Jātaka

83-103. Paññāyupetaṃ siriyā vihīnanti ayaṃ sirīmantapañho mahāumaṅge (jā. 2.22.590 ādayo) āvi bhavissati.

83-103. ‘Endowed with wisdom, but lacking in fortune’—this question about Sirimanta will become clear in the Mahā-ummagga Jātaka (Jā 2.22.590 ff.).

Sirīmantajātakavaṇṇanā catutthā.

The Commentary on the Sirimanta Jātaka: The Fourth.

[501] 5. Rohaṇamigajātakavaṇṇanā

[501] 5. The Commentary on the Rohaṇa Deer Jātaka

Ete yūthā patiyantīti idaṃ satthā veḷuvane viharanto āyasmato ānandassa jīvitapariccāgaṃ ārabbha kathesi. So panassa jīvitapariccāgo asītinipāte cūḷahaṃsajātake (jā. 2.21.1 ādayo) dhanapāladamane āvi bhavissati. Evaṃ tenāyasmatā satthu atthāya jīvite pariccatte dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, āyasmā ānando sekkhapaṭisambhidappatto hutvā dasabalassatthāya jīvitaṃ pariccajī’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepesa mamatthāya jīvitaṃ pariccajiyevā’’ti vatvā atītaṃ āhari.

‘These herds turn back’—this the Teacher spoke while dwelling in the Bamboo Grove, concerning the Venerable Ānanda’s relinquishing of his life. That relinquishing of his life will become clear in the Cūḷahaṃsa Jātaka of the Asītinipāta (Jā 2.21.1 ff.), in the taming of Dhanapāla. Thus, when the Venerable One had relinquished his life for the sake of the Teacher, a discussion arose in the Dhamma hall: ‘Friends, the Venerable Ānanda, having attained the discriminations of a trainee, relinquished his life for the sake of the Ten-Powered One.’ The Teacher, arriving, asked, ‘Monks, for what discussion are you now assembled?’ When told, ‘For this one,’ he said, ‘Not only now, monks—long ago he also relinquished his life for my sake,’ and he related the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente khemā nāmassa aggamahesī ahosi. Tadā bodhisatto himavantapadese migayoniyaṃ nibbattitvā suvaṇṇavaṇṇo ahosi sobhaggappatto. Kaniṭṭhopissa cittamigo nāma suvaṇṇavaṇṇova ahosi, kaniṭṭhabhaginīpissa sutanā nāma [Pg.414] suvaṇṇavaṇṇāva ahosi. Mahāsatto pana rohaṇo nāma migarājā ahosi. So himavante dve pabbatarājiyo atikkamitvā tatiyāya antare rohaṇaṃ nāma saraṃ nissāya asītimigasahassaparivāro vāsaṃ kappesi. So andhe jiṇṇe mātāpitaro posesi. Atheko bārāṇasito avidūre nesādagāmavāsī nesādaputto himavantaṃ paviṭṭho mahāsattaṃ disvā attano gāmaṃ āgantvā aparabhāge kālaṃ karonto puttassārocesi ‘‘tāta, amhākaṃ kammabhūmiyaṃ asukasmiṃ nāma ṭhāne suvaṇṇavaṇṇo migo vasati, sace rājā puccheyya, katheyyāsī’’ti.

In the past, when Brahmadatta was ruling in Benares, Khemā was his chief queen. At that time, the Bodhisatta, reborn in the deer realm in the Himalayan region, was golden-hued and possessed of great beauty. His younger brother, named Cittamiga, was also golden-hued, and his younger sister, named Sutanā, was likewise golden-hued. The Great Being, however, was a deer-king named Rohaṇa. Having crossed two great mountain ranges in the Himalayas, he settled near a lake called Rohaṇa within the third range, surrounded by eighty thousand deer. He supported his blind and aged parents. Meanwhile, a hunter’s son dwelling in a hunter’s village not far from Benares entered the Himalayas. Upon seeing the Great Being, he returned to his village. Later, when he was on his deathbed, he told his son, ‘Dear son, in our hunting grounds, in such-and-such a place, there lives a golden deer. If the king should ask, you must tell him.’

Athekadivasaṃ khemā devī paccūsakāle supinaṃ addasa. Evarūpo supino ahosi – suvaṇṇavaṇṇo migo āgantvā kañcanapīṭhe nisīditvā suvaṇṇakiṅkiṇikaṃ ākoṭento viya madhurassarena deviyā dhammaṃ deseti, sā sādhukāraṃ datvā dhammaṃ suṇāti. Migo dhammakathāya aniṭṭhitāya eva uṭṭhāya gacchati, sā ‘‘migaṃ gaṇhatha gaṇhathā’’ti vadantīyeva pabujjhi. Paricārikāyo tassā saddaṃ sutvā ‘‘pihitadvāravātapānaṃ gehaṃ vātassapi okāso natthi, ayyā, imāya velāya migaṃ gaṇhāpetī’’ti avahasiṃsu. Sā tasmiṃ khaṇe ‘‘supino aya’’nti ñatvā cintesi ‘‘supinoti vutte rājā anādaro bhavissati, ‘dohaḷo uppanno’ti vutte pana ādarena pariyesissati, suvaṇṇavaṇṇassa migassa dhammakathaṃ suṇissāmī’’ti. Sā gilānālayaṃ katvā nipajji. Rājā āgantvā ‘‘bhadde, kiṃ te aphāsuka’’nti pucchi. ‘‘Deva, aññaṃ natthi, dohaḷo pana me uppanno’’ti. ‘‘Kiṃ icchasi devī’’ti? ‘‘Suvaṇṇavaṇṇassa dhammikamigassa dhammaṃ sotukāmā devā’’ti. ‘‘Bhadde, yaṃ natthi, tattha te dohaḷo uppanno, suvaṇṇavaṇṇo nāma migoyeva natthī’’ti. So ‘‘sace na labhāmi, idheva me maraṇa’’nti rañño piṭṭhiṃ datvā nipajji.

One day, Queen Khemā saw a dream at dawn. The dream was like this: a golden-hued deer came and sat on a golden seat, and as if striking a small golden bell, it preached the Dhamma to the queen in a sweet voice. She gave her approval and listened to the Dhamma. Before the Dhamma talk was finished, the deer rose and left. As she cried out, ‘Catch the deer, catch it!’ she awoke. Her attendants, hearing her cry, mocked her, saying, ‘The house is sealed, with no opening even for the wind—how could a deer be caught at this hour, noble lady?’ At that moment, realizing it was a dream, she thought, ‘If I say it was a dream, the king will not care. But if I say I have a pregnancy craving, he will search with concern. I wish to hear the Dhamma from a golden-hued deer.’ She pretended to be sick and lay down. When the king arrived, he asked, ‘Dear, what ails you?’ ‘My lord, it is nothing else, but a craving has arisen in me.’ ‘What does the queen desire?’ ‘I wish to hear the Dhamma from a righteous, golden-hued deer, my lord.’ ‘Dear, your craving is for something that does not exist; there is no such thing as a golden-hued deer.’ She then turned her back on the king and lay down, saying, ‘If I do not get it, I will die right here.’

Rājā ‘‘sace atthi, labhissasī’’ti parisamajjhe nisīditvā morajātake (jā. 1.2.17 ādayo) vuttanayeneva amacce ca brāhmaṇe ca pucchitvā ‘‘suvaṇṇavaṇṇā migā nāma hontī’’ti sutvā luddake sannipātetvā ‘‘evarūpo migo kena diṭṭho, kena suto’’ti pucchitvā tena nesādaputtena pitu santikā sutaniyāmena [Pg.415] kathite ‘‘samma, tassa te migassa ānītakāle mahantaṃ sakkāraṃ karissāmi, gaccha ānehi na’’nti vatvā paribbayaṃ datvā taṃ pesesi. Sopi ‘‘sacāhaṃ, deva, taṃ ānetuṃ na sakkhissāmi, cammamassa ānessāmi, taṃ ānetuṃ asakkonto lomānipissa ānessāmi, tumhe mā cintayitthā’’ti vatvā attano nivesanaṃ gantvā puttadārassa paribbayaṃ datvā tattha gantvā taṃ migarājānaṃ disvā ‘‘kasmiṃ nu kho ṭhāne pāsaṃ oḍḍetvā imaṃ migarājānaṃ gaṇhituṃ sakkhissāmī’’ti vīmaṃsanto pānīyatitthe okāsaṃ passi. So daḷhaṃ cammayottaṃ vaṭṭetvā mahāsattassa pānīyapivanaṭṭhāne yaṭṭhipāsaṃ oḍḍesi.

The king said, ‘If it exists, you shall obtain it.’ Sitting in the midst of the assembly, he questioned his ministers and brahmins as described in the Mora Jātaka (Jā. 1.2.17, etc.). Hearing that ‘deer of golden color do exist,’ he summoned the hunters and asked, ‘By whom has such a deer been seen or heard of?’ When the hunter’s son explained, according to what he had heard from his father, the king said, ‘Good man, when you bring that deer, I will bestow great honor upon you. Go and bring it to us.’ Then he gave him his expenses and sent him off. The hunter replied, ‘If I, O king, am unable to bring him, I will bring his skin. If unable to bring that, I will bring his hairs. Do not worry.’ He then went to his home, provided expenses for his wife and children, went to that place, and saw the deer king. Pondering, ‘In what place can I set a snare to capture this deer king?’ he saw an opportunity at the watering place. He twisted a strong leather thong and set a stick-snare at the spot where the Great Being drank water.

Punadivase mahāsatto asītiyā migasahassehi saddhiṃ gocaraṃ caritvā ‘‘pakatitittheyeva pānīyaṃ pivissāmī’’ti tattha gantvā otarantoyeva pāse bajjhi. So ‘‘sacāhaṃ idāneva baddharavaṃ ravissāmi, ñātigaṇā pānīyaṃ apivitvāva bhītā palāyissantī’’ti cintetvā yaṭṭhiyaṃ allīyitvā attano vase vattetvā pānīyaṃ pivanto viya ahosi. Atha asītiyā migasahassānaṃ pānīyaṃ pivitvā uttaritvā ṭhitakāle ‘‘pāsaṃ chindissāmī’’ti tikkhattuṃ ākaḍḍhi. Paṭhamavāre cammaṃ chijji, dutiyavāre maṃsaṃ chijji, tatiyavāre nhāruṃ chinditvā pāso aṭṭhiṃ āhacca aṭṭhāsi. So chindituṃ asakkonto baddharavaṃ ravi, migagaṇā bhāyitvā tīhi ghaṭāhi palāyiṃsu. Cittamigo tiṇṇampi ghaṭānaṃ antare mahāsattaṃ adisvā ‘‘idaṃ bhayaṃ uppajjamānaṃ mama bhātu uppannaṃ bhavissatī’’ti cintetvā tassa santikaṃ gantvā baddhaṃ passi. Atha naṃ mahāsatto disvā ‘‘bhātika, mā idha tiṭṭha, sāsaṅkaṃ idaṃ ṭhāna’’nti vatvā uyyojento paṭhamaṃ gāthamāha –

The next day, the Great Being, having grazed with eighty thousand deer, thought, ‘I will drink water at the usual ford.’ He went there and, as he was descending, was caught in the snare. He thought, ‘If I cry out in distress now, my kinsmen will be frightened and flee without having drunk water.’ So, clinging to the stick of the snare, he controlled himself and acted as if he were drinking water. Then, when the eighty thousand deer had drunk, emerged, and were standing by, he thought, ‘I will break the snare,’ and pulled three times. The first time, the skin tore; the second time, the flesh tore; the third time, having cut through the sinew, the snare struck the bone and held fast. Unable to break it, he cried out in distress. The herd of deer, terrified, fled in three groups. Cittamiga, not seeing the Great Being among any of the three groups, thought, ‘This danger must have befallen my brother.’ He went to his side and saw him trapped. Then the Great Being, seeing him, said, ‘Brother, do not stay here—this place is perilous,’ and urging him to leave, he spoke the first verse:

104.

104.

‘‘Ete yūthā patiyanti, bhītā maraṇassa cittaka;

Gaccha tuvampi mākaṅkhi, jīvissanti tayā sahā’’ti.

“These herds are fleeing, frightened of death, O Cittaka. Go, you too, do not linger; they will live on with you.”

Tattha eteti cakkhupathaṃ atikkamitvā dūragate sandhāyāha. Patiyantīti patigacchanti, palāyantīti attho. Cittakāti taṃ ālapati. Tayā sahāti tvaṃ etesaṃ mama ṭhāne ṭhatvā rājā hohi, ete tayā saddhiṃ jīvissantīti.

Herein, `ete` refers to those who have gone far away, beyond the range of sight. `Patiyanti` means ‘they are returning’; the meaning is ‘they are fleeing.’ `Cittaka` is a form of address to him. `Tayā sahā` means: ‘You, standing in my place, shall be their king, and they will live on with you.’

Tato [Pg.416] ubhinnampi tisso ekantarikagāthāyo honti –

Then there are three verses spoken in alternation by the two of them:

105.

105.

‘‘Nāhaṃ rohaṇa gacchāmi, hadayaṃ me avakassati;

Na taṃ ahaṃ jahissāmi, idha hissāmi jīvitaṃ.

“I will not go, Rohaṇa, my heart is drawn to you; I will not abandon you, here I will relinquish my life.”

106.

106.

‘‘Te hi nūna marissanti, andhā apariṇāyakā;

Gaccha tuvampi mākaṅkhi, jīvissanti tayā saha.

“Surely they will die, blind and without a leader. Go, you too, do not linger; they will live on with you.”

107.

107.

‘‘Nāhaṃ rohaṇa gacchāmi, hadayaṃ me avakassati;

Na taṃ baddhaṃ jahissāmi, idha hissāmi jīvita’’nti.

“I will not go, Rohaṇa, my heart is drawn to you; I will not abandon you while you are bound; here I will relinquish my life.”

Tattha rohaṇāti mahāsattaṃ nāmenālapati. Avakassatīti kaḍḍhayati, sokena vā kaḍḍhīyati. Te hi nūnāti te amhākaṃ mātāpitaro ekaṃseneva dvīsupi amhesu idha matesu apariṇāyakā hutvā appaṭijaggiyamānā sussitvā marissanti, tasmā bhātika cittaka, gaccha tuvaṃ, tayā saha te jīvissantīti attho. Idha hissāmīti imasmiṃyeva ṭhāne jīvitaṃ jahissāmīti.

Herein, `Rohaṇa` is a form of address to the Great Being by name. `Avakassati` means ‘it pulls,’ or ‘it is pulled by grief.’ `Te hi nūna` means: ‘Our parents, certainly, if both of us die here, being without a leader and uncared for, will wither away and die. Therefore, brother Cittaka, go; they will live on with you.’ `Idha hissāmi` means: ‘In this very place, I will give up my life.’

Iti vatvā bodhisattassa dakkhiṇapassaṃ nissāya taṃ sandhāretvā assāsento aṭṭhāsi. Sutanāpi migapotikā palāyitvā migānaṃ antare ubho bhātike apassantī ‘‘idaṃ bhayaṃ mama bhātikānaṃ uppannaṃ bhavissatī’’ti nivattitvā tesaṃ santikaṃ āgatā. Naṃ āgacchantiṃ disvā mahāsatto pañcamaṃ gāthamāha –

Having spoken thus, he stood by the Bodhisatta’s right side, supporting and comforting him. The young doe Sutanā, having fled among the deer and not seeing her two brothers, thought, “This danger must have befallen my brothers,” and turned back, coming to their side. Seeing her approaching, the Great Being spoke the fifth verse:

108.

108.

‘‘Gaccha bhīru palāyassu, kūṭe baddhosmi āyase;

Gaccha tuvampi mākaṅkhi, jīvissanti tayā sahā’’ti.

“Go, timid one, flee! I am bound in an iron trap. Go, you too, do not linger; they will live on with you.”

Tattha bhīrūti mātugāmo nāma appamattakenapi bhāyati, tena naṃ evaṃ ālapati. Kūṭeti paṭicchannapāse. Āyaseti so hi antoudake ayakkhandhaṃ koṭṭetvā tattha sāradāruṃ yaṭṭhiṃ bandhitvā oḍḍito, tasmā evamāha. Tayā sahāti te asītisahassā migā tayā saddhiṃ jīvissantīti.

Therein, 'bhīru' means a woman, who is frightened even by a small thing; therefore, he addresses her thus. 'Kūṭe' means a hidden snare. 'Āyase' means that it was set up by hammering an iron stake into the water and tying a strong wooden pole to it; therefore, he spoke thus. 'Tayā sahā' means, 'Those eighty thousand deer will live with you.'

Tato [Pg.417] paraṃ purimanayeneva tisso gāthā honti –

After that, in the same way as before, there are three verses:

109.

109.

‘‘Nāhaṃ rohaṇa gacchāmi, hadayaṃ me avakassati;

Na taṃ ahaṃ jahissāmi, idha hissāmi jīvitaṃ.

“I will not go, Rohaṇa, my heart is drawn back; I will not abandon you, here I will relinquish my life.”

110.

110.

‘‘Te hi nūna marissanti, andhā apariṇāyakā;

Gaccha tuvampi mākaṅkhi, jīvissanti tayā saha.

“Surely they will die, blind and without a leader. Go, you too, do not be anxious; they will live with you.”

111.

111.

‘‘Nāhaṃ rohaṇa gacchāmi, hadayaṃ me avakassati;

Na taṃ baddhaṃ jahissāmi, idha hissāmi jīvita’’nti.

“I will not go, Rohaṇa, my heart is drawn back; I will not abandon you who are bound; here I will relinquish my life.”

Tattha te hi nūnāti idhāpi mātāpitaroyeva sandhāyāha.

Therein, “te hi nūna” refers here too to the parents themselves.

Sāpi tatheva paṭikkhipitvā mahāsattassa vāmapassaṃ nissāya assāsayamānā aṭṭhāsi. Luddopi te mige palāyante disvā baddharavañca sutvā ‘‘baddho bhavissati migarājā’’ti daḷhaṃ kacchaṃ bandhitvā migamāraṇasattiṃ ādāya vegenāgacchi. Mahāsatto taṃ āgacchantaṃ disvā navamaṃ gāthamāha –

She too, having refused in the same way, stood leaning against the Great Being’s left side, comforting him. The hunter, seeing those deer fleeing and hearing the cry of the trapped one, thought, “The deer king must be trapped!” Tightening his belt firmly and taking his deer-slaying spear, he came swiftly. Seeing him approach, the Great Being spoke the ninth verse:

112.

112.

‘‘Ayaṃ so luddako eti, luddarūpo sahāvudho;

Yo no vadhissati ajja, usunā sattiyā apī’’ti.

“Here comes that hunter, cruel in form, armed; He who will kill us today, with an arrow and even with a spear.”

Tattha luddarūpoti dāruṇajātiko. Sattiyā apīti sattiyāpi no paharitvā vadhissati, tasmā yāva so nāgacchati, tāva palāyathāti.

Therein, “luddarūpa” means of a fierce nature. “Sattiyā api” means he will kill us even by striking with a spear; therefore, flee before he arrives.

Taṃ disvāpi cittamigo na palāyi. Sutanā pana sakabhāvena saṇṭhātuṃ asakkontī maraṇabhayabhītā thokaṃ palāyitvā – ‘‘ahaṃ dve bhātike pahāya kuhiṃ palāyissāmī’’ti attano jīvitaṃ jahitvā nalāṭena maccuṃ ādāya punāgantvā bhātu vāmapasse aṭṭhāsi. Tamatthaṃ pakāsento satthā dasamaṃ gāthamāha –

Even upon seeing this, Cittaka the deer did not flee. But Sutanā, unable to remain steadfast in her own nature and terrified by the fear of death, fled a short distance before thinking, “Where shall I flee, abandoning my two brothers?” Then, giving up her own life, taking death on her forehead, she returned and stood by her brother’s left side. Illustrating this matter, the Teacher spoke the tenth verse:

113.

113.

‘‘Sā muhuttaṃ palāyitvā, bhayaṭṭā bhayatajjitā;

Sudukkaraṃ akarā bhīru, maraṇāyūpanivattathā’’ti.

“She fled for a moment, afflicted by fear, terrified by fear. Yet the timid one did what was very hard to do; she turned back toward death.”

Tattha maraṇāyūpanivattathāti maraṇatthāya upanivatti.

Therein, “maraṇāyūpanivattathā” means she turned back for the sake of death.

Luddopi [Pg.418] āgantvā te tayo jane ekato ṭhite disvā mettacittaṃ uppādetvā ekakucchiyaṃ nibbattabhātaro viya te maññamāno cintesi ‘‘migarājā, tāva pāse baddho, ime pana dve janā hirottappabandhanena baddhā, kiṃ nu kho ime etassa hontī’’ti? Atha naṃ pucchanto gāthamāha –

The hunter, arriving and seeing the three standing together, generated a thought of loving-kindness. Thinking they were brothers born from the same womb, he pondered, “The deer king is trapped in the snare, but these two are bound by shame and moral dread. What relation do they have to him?” Then, questioning him, he spoke the verse:

114.

114.

‘‘Kiṃ nu teme migā honti, muttā baddhaṃ upāsare;

Na taṃ cajitumicchanti, jīvitassapi kāraṇā’’ti.

“What kind of deer are these, free yet attending upon the bound one? They do not wish to abandon you, even for the sake of life.”

Tattha kiṃ nu temeti kiṃ nu te ime. Upāsareti upāsanti.

Therein, “kiṃ nu teme” is “kiṃ nu te ime”. “Upāsare” means “they attend.”

Athassa bodhisatto ācikkhi –

Then the Bodhisatta told him:

115.

115.

‘‘Bhātaro honti me ludda, sodariyā ekamātukā;

Na maṃ cajitumicchanti, jīvitassapi kāraṇā’’ti.

“Hunter, these are my brothers, born of the same mother. They do not wish to abandon me, even for the sake of life.”

So tassa vacanaṃ sutvā bhiyyosomattāya muducitto ahosi. Cittamigarājā tassa muducittabhāvaṃ ñatvā ‘‘samma luddaka, mā tvaṃ etaṃ migarājānaṃ ‘migamattoyevā’ti maññittha, ayañhi asītiyā migasahassānaṃ rājā sīlācārasampanno sabbasattesu muducitto mahāpañño andhe jiṇṇe mātāpitaro poseti. Sace tvaṃ evarūpaṃ dhammikaṃ migaṃ māresi, etaṃ mārento mātāpitaro ca no mañca bhaginiñca meti amhe pañcapi jane māresiyeva. Mayhaṃ pana bhātu jīvitaṃ dento pañcannampi janānaṃ jīvitadāyakosī’’ti vatvā gāthamāha –

Hearing his words, he became even more tender-hearted. Cittaka the deer king, knowing his softened state, said, “Good hunter, do not think of this deer king as merely a deer. For he is the king of eighty thousand deer, endowed with virtue and good conduct, gentle-hearted towards all beings, greatly wise, and supports his blind and aged parents. If you kill such a righteous deer, in killing him, you would kill our mother and father, and me, and my sister—thus killing five people. But by giving my brother’s life, you become the giver of life to five people.” Having said this, he spoke a verse:

116.

116.

‘‘Te hi nūna marissanti, andhā apariṇāyakā;

Pañcannaṃ jīvitaṃ dehi, bhātaraṃ muñca luddakā’’ti.

“Surely they will die, blind and leaderless. Give life to the five, hunter, release my brother.”

So tassa dhammakathaṃ sutvā pasannacitto ‘‘mā bhāyi sāmī’’ti vatvā anantaraṃ gāthamāha –

Hearing his Dhamma talk, the hunter, with a pleased heart, said, “Do not fear, master,” and then spoke this verse:

117.

117.

‘‘So vo ahaṃ pamokkhāmi, mātāpettibharaṃ migaṃ;

Nandantu mātāpitaro, muttaṃ disvā mahāmiga’’nti.

“So I will release you, the deer who supports his parents. Let mother and father rejoice, seeing the great deer freed.”

Tattha voti nipātamattaṃ. Muttanti bandhanā muttaṃ passitvā.

Therein, “vo” is merely a particle. “Muttaṃ disvā” means having seen him freed from bondage.

Evañca [Pg.419] pana vatvā cintesi ‘‘raññā dinnayaso mayhaṃ kiṃ karissati, sacāhaṃ imaṃ migarājānaṃ vadhissāmi, ayaṃ vā me pathavī bhijjitvā vivaraṃ dassati, asani vā me matthake patissati, vissajjessāmi na’’nti. So mahāsattaṃ upasaṅkamitvā yaṭṭhiṃ pātetvā cammayottaṃ chinditvā migarājānaṃ āliṅgitvā udakapariyante nipajjāpetvā muducittena saṇikaṃ pāsā mocetvā nhārūhi nhāruṃ, maṃsena maṃsaṃ, cammena cammaṃ samodhānetvā udakena lohitaṃ dhovitvā mettacittena punappunaṃ parimajji. Tassa mettānubhāveneva mahāsattassa pāramitānubhāvena ca sabbāni nhārumaṃsacammāni sandhīyiṃsu, pādo sañchannachavi sañchannalomo ahosi, asukaṭṭhāne baddho ahosītipi na paññāyi. Mahāsatto sukhappatto hutvā aṭṭhāsi. Taṃ disvā cittamigo somanassajāto luddassa anumodanaṃ karonto gāthamāha –

Having spoken thus, he reflected: “What will the king’s reward do for me? If I kill this deer king, either this earth will split open for me and show a chasm, or a thunderbolt will strike my head—I will release him!” Approaching the Great Being, he threw down his staff, cut the leather strap, embraced the deer king, and made him lie down by the water’s edge. With a tender heart, he slowly freed him from the snare, joining sinew to sinew, flesh to flesh, skin to skin, and washing away the blood with water. With a mind full of loving-kindness, he repeatedly massaged him. By the power of his loving-kindness and the power of the Great Being’s perfections, all the sinews, flesh, and skin were joined together. The foot was covered with skin and hair, and it could not even be discerned where he had been bound. The Great Being, having attained ease, stood up. Seeing this, Cittaka the deer, filled with joy, expressed his approval to the hunter and spoke a verse:

118.

118.

‘‘Evaṃ luddaka nandassu, saha sabbehi ñātibhi;

Yathāhamajja nandāmi, muttaṃ disvā mahāmiga’’nti.

“Thus, hunter, may you rejoice, along with all your kinsmen, just as I rejoice today, seeing the great deer freed.”

Atha mahāsatto ‘‘kiṃ nu kho esa luddo maṃ gaṇhanto attano kāmena gaṇhi, udāhu aññassa āṇattiyā’’ti cintetvā gahitakāraṇaṃ pucchi. Luddaputto āha – ‘‘sāmi, na mayhaṃ tumhehi kammaṃ atthi, rañño pana aggamahesī khemā nāma tumhākaṃ dhammakathaṃ sotukāmā, tadatthāya rañño āṇattiyā tvaṃ mayā gahito’’ti. Samma, evaṃ sante maṃ vissajjento atidukkaraṃ karosi, ehi maṃ netvā rañño dassehi, deviyā dhammaṃ kathessāmīti. Sāmi, rājāno nāma kakkhaḷā, ko jānāti, kiṃ bhavissati, mayhaṃ raññā dinnayasena kammaṃ natthi, gaccha tvaṃ yathāsukhanti. Puna mahāsatto ‘‘iminā maṃ vissajjentena atidukkaraṃ kataṃ, yasapaṭilābhassa upāyamassa karissāmī’’ti cintetvā ‘‘samma, piṭṭhiṃ tāva me hatthena parimajjā’’ti āha. ‘‘So parimajji, hattho suvaṇṇavaṇṇehi lomehi pūri’’. ‘‘Sāmi, imehi lomehi kiṃ kāromī’’ti. ‘‘Samma, imāni haritvā rañño ca deviyā ca dassetvā ‘imāni tassa suvaṇṇavaṇṇamigassa lomānī’ti vatvā mama ṭhāne ṭhatvā imāhi gāthāhi deviyā dhammaṃ desehi, taṃ sutvāyeva cassā dohaḷo paṭippassambhissatī’’ti[Pg.420]. ‘‘Dhammaṃ cara mahārājā’’ti dasa dhammacariyagāthā uggaṇhāpetvā pañca sīlāni datvā appamādena ovaditvā uyyojesi. Luddaputto mahāsattaṃ ācariyaṭṭhāne ṭhapetvā tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu vanditvā lomāni paduminipattena gahetvā pakkāmi. Tepi tayo janā thokaṃ anugantvā mukhena gocarañca pānīyañca gahetvā mātāpitūnaṃ santikaṃ gamiṃsu. Mātāpitaro ‘‘tāta rohaṇa, tvaṃ kira pāse baddho kathaṃ muttosī’’ti pucchantā gāthamāhaṃsu –

Then the Great Being thought, “Did this hunter seize me for his own pleasure, or was it by another’s command?” and asked the reason for his capture. The hunter’s son replied, “Sir, I have no business with you, but the king’s chief queen, Khemā by name, desires to hear your Dhamma talk. For that purpose, by the king’s command, you were captured by me.” “Friend, if that is so, by releasing me you are doing a very difficult thing. Come, take me and show me to the king, and I will teach the queen the Dhamma.” “Sir, kings are harsh—who knows what may happen? I have no use for the honor given by the king. Go as you please.” Again, the Great Being thought, “By releasing me, he has done a very difficult thing. I will create a means for him to obtain honor.” Reflecting thus, he said, “Friend, first stroke my back with your hand.” He stroked it, and his hand was filled with golden-hued hairs. “Sir, what shall I do with these hairs?” “Friend, take these, show them to the king and the queen, and say, ‘These are the hairs of that golden-hued deer.’ Then, standing in my place, teach the queen the Dhamma with these verses. Upon hearing them, her pregnancy craving will be appeased.” He had him learn the ten verses on righteous conduct beginning with, “Practice righteousness, great king,” gave him the five precepts, exhorted him to be heedful, and sent him off. The hunter’s son, placing the Great Being in the position of a teacher, circumambulated him three times, paid homage at four points, took the hairs with a lotus leaf, and departed. Those three also followed him a short way, and having taken food and water with their mouths, went to their parents. The parents, asking, “Dear Rohaṇa, we heard you were bound in a snare—how were you freed?” spoke this verse:

119.

119.

‘‘Kathaṃ tvaṃ pamokkho āsi, upanītasmi jīvite;

Kathaṃ putta amocesi, kūṭapāsamha luddako’’ti.

“How were you set free, when your life was brought near its end? How, son, did the hunter release you from the treacherous snare?”

Tattha upanītasmīti tava jīvite maraṇasantikaṃ upanīte kathaṃ pamokkho āsi.

Herein, ‘upanītasmi’ means when your life was brought near death, how did you gain release?

Taṃ sutvā bodhisatto tisso gāthā abhāsi –

Hearing this, the Bodhisatta spoke three verses:

120.

120.

‘‘Bhaṇaṃ kaṇṇasukhaṃ vācaṃ, hadayaṅgaṃ hadayassitaṃ;

Subhāsitāhi vācāhi, cittako maṃ amocayi.

“Speaking words pleasant to the ear, reaching the heart, based in the heart; with well-spoken words, Cittaka freed me.

121.

121.

‘‘Bhaṇaṃ kaṇṇasukhaṃ vācaṃ, hadayaṅgaṃ hadayassitaṃ;

Subhāsitāhi vācāhi, sutanā maṃ amocayi.

“Speaking words pleasant to the ear, reaching the heart, based in the heart; with well-spoken words, Sutanā freed me.

122.

122.

‘‘Sutvā kaṇṇasukhaṃ vācaṃ, hadayaṅgaṃ hadayassitaṃ;

Subhāsitāni sutvāna, luddako maṃ amocayī’’ti.

“Having heard speech pleasing to the ear, reaching the heart, based in the heart; having heard these well-spoken words, the hunter released me.”

Tattha bhaṇanti bhaṇanto. Hadayaṅganti hadayaṅgamaṃ. Dutiyagāthāya bhaṇanti bhaṇamānā. Sutvāti so imesaṃ ubhinnaṃ vācaṃ sutvā.

Herein, `bhaṇaṃ` means `bhaṇanto` (he speaking). `Hadayaṅgaṃ` means 'going to the heart'. In the second verse, `bhaṇaṃ` means `bhaṇamānā` (she speaking). `Sutvā` means 'he, having heard the speech of both of them'.

Athassa mātāpitaro anumodantā āhaṃsu –

Then his parents, rejoicing, spoke:

123.

123.

‘‘Evaṃ ānandito hotu, saha dārehi luddako;

Yathā mayajja nandāma, disvā rohaṇamāgata’’nti.

“Thus may the hunter be delighted, together with his wife, just as we rejoice today, having seen Rohaṇa return.”

Luddopi araññā nikkhamitvā rājakulaṃ gantvā rājānaṃ vanditvā ekamantaṃ aṭṭhāsi. Taṃ disvā rājā gāthamāha –

The hunter, having left the forest, went to the royal court, paid homage to the king, and stood to one side. Seeing him, the king spoke this verse:

124.

124.

‘‘Nanu tvaṃ avaca ludda, ‘migacammāni āhariṃ’;

Atha kena nu vaṇṇena, migacammāni nāharī’’ti.

“Did you not say, hunter, ‘I will bring deer hides’? Then for what reason have you not brought the deer hides?”

Tattha [Pg.421] migacammānīti migaṃ vā cammaṃ vā. Āharinti āharissāmi. Idaṃ vuttaṃ hoti – ambho ludda, nanu tvaṃ evaṃ avaca ‘‘migaṃ ānetuṃ asakkonto cammaṃ āharissāmi, taṃ asakkonto lomānī’’ti, so tvaṃ kena kāraṇena neva migaṃ, na migacammaṃ āharīti?

Herein, ‘migacammāni’ means either the deer or its hide. ‘Āhariṃ’ means ‘I will bring’. This is what was said: “O hunter, did you not say, ‘If I am unable to bring the deer, I will bring its hide; and if unable to do that, its hairs’? So for what reason have you brought neither the deer nor the deer hide?”

Taṃ sutvā luddo gāthamāha –

Hearing this, the hunter spoke a verse:

125.

125.

‘‘Āgamā ceva hatthatthaṃ, kūṭapāsañca so migo;

Abajjhi taṃ migarājaṃ, tañca muttā upāsare.

“That deer came within my reach and to the treacherous snare; that deer-king was bound, and the unbound ones attended to him.

126.

126.

‘‘Tassa me ahu saṃvego, abbhuto lomahaṃsano;

Imañcāhaṃ migaṃ haññe, ajja hissāmi jīvita’’nti.

“Because of that, a sense of dread arose in me, amazing and hair-raising; ‘If I were to kill this deer, I would give up my life today.’”

Tattha āgamāti mahārāja, so migo mama hatthatthaṃ hatthapāsañceva mayā oḍḍitaṃ kūṭapāsañca āgato, tasmiñca kūṭapāse abajjhi. Tañca muttā upāsareti tañca baddhaṃ apare muttā abaddhāva dve migā assāsentā taṃ nissāya aṭṭhaṃsu. Abbhutoti pubbe abhūtapubbo. Imañcāhanti atha me saṃviggassa etadahosi ‘‘sace ahaṃ imaṃ migaṃ hanissāmi, ajjeva imasmiṃyeva ṭhāne jīvitaṃ jahissāmī’’ti.

Herein, `āgamā` means: O great king, that deer came within my reach, to my hand-snare, and to the treacherous snare that I had set, and it was trapped in that treacherous snare. `Tañca muttā upāsare` means that the two other deer, themselves unbound, stood by that bound one, comforting it and relying on it. `Abbhuto` means something that has never been before. `Imañcāhaṃ` means that, being filled with dread, this thought occurred to me: ‘If I kill this deer, I will give up my life right here in this very place today.’”

Taṃ sutvā rājā āha –

Hearing this, the king said:

127.

127.

‘‘Kīdisā te migā ludda, kīdisā dhammikā migā;

Kathaṃvaṇṇā kathaṃsīlā, bāḷhaṃ kho ne pasaṃsasī’’ti.

“What kind of deer are they, hunter, what kind of righteous deer? What is their appearance, what is their conduct, that you praise them so highly?”

Idaṃ so rājā vimhayavasena punappunaṃ pucchati. Taṃ sutvā luddo gāthamāha –

The king asked this again and again out of wonder. Hearing this, the hunter spoke a verse:

128.

128.

‘‘Odātasiṅgā sucivālā, jātarūpatacūpamā;

Pādā lohitakā tesaṃ, añjitakkhā manoramā’’ti.

“They have white horns, pure tails, and complexions like pure gold; their feet are reddish, their eyes anointed and delightful.”

Tattha odātasiṅgāti rajatadāmasadisasiṅgā. Sucivālāti cāmarivālasadisena sucinā vālena samannāgatā. Lohitakāti rattanakhā pavāḷasadisā. Pādāti khurapariyantā. Añjitakkhāti añjitehi viya visuddhapañcapasādehi akkhīhi samannāgatā.

Herein, `odātasiṅgā` means horns like silver garlands. `Sucivālā` means endowed with pure hair like a yak-tail whisk. `Lohitakā` means red nails, like coral. `Pādā` means up to the hooves. `Añjitakkhā` means endowed with eyes of fivefold clarity, as if anointed.

Iti [Pg.422] so kathentova mahāsattassa suvaṇṇavaṇṇāni lomāni rañño hatthe ṭhapetvā tesaṃ migānaṃ sarīravaṇṇaṃ pakāsento gāthamāha –

Thus, while speaking, placing the golden-colored hairs of the Great Being in the king’s hand and revealing the physical beauty of those deer, he spoke a verse:

129.

129.

‘‘Edisā te migā deva, edisā dhammikā migā;

Mātāpettibharā deva, na te so abhihāritu’’nti.

“Such are these deer, O king, such are these righteous deer; they support their mother and father, O king, so he is not to be brought to you.”

Tattha mātāpettibharāti jiṇṇe andhe mātāpitaro posenti, etādisā nesaṃ dhammikatā. Na te so abhihāritunti so migarājā na sakkā kenaci tava paṇṇākāratthāya abhiharitunti attho. ‘‘Abhihārayi’’ntipi pāṭho, so ahaṃ taṃ te paṇṇākāratthāya nābhihārayiṃ na āharinti attho.

Herein, ‘mātāpettibharā’ means they nourish their aged and blind parents—such is their righteousness. ‘Na te so abhihāritu’ means that the deer-king cannot be brought by anyone as a gift for you. There is also the reading ‘Abhihārayiṃ’, which means ‘I did not bring him as a gift for you, I did not fetch him.’”

Iti so mahāsattassa ca cittamigassa ca sutanāya migapotikāya ca guṇaṃ kathetvā ‘‘mahārāja, ahaṃ tena migaraññā ‘attano lomāni dassetvā mama ṭhāne ṭhatvā dasahi rājadhammacariyagāthāhi deviyā dhammaṃ katheyyāsī’ti uggaṇhāpito āṇatto’’ti āha. Taṃ sutvā rājā naṃ nhāpetvā ahatavatthāni nivāsetvā sattaratanakhacite pallaṅke nisīdāpetvā sayaṃ deviyā saddhiṃ nīcāsane ekamantaṃ nisīditvā taṃ añjaliṃ paggayha yācati. So dhammaṃ desento āha –

Having thus spoken of the virtues of the Great Being, Cittaka the deer, and Sutanā the young doe, he said: “Great king, I was taught and commanded by that deer king: ‘Having shown my hairs, and standing in my place, you should teach the Dhamma to the queen with the ten verses on the practice of royal righteousness.’” Hearing this, the king had him bathed, clothed him in new garments, and seated him on a couch adorned with the seven precious gems. The king himself, with the queen, sat on a low seat to one side, and raising his joined hands, made his request. The hunter, teaching the Dhamma, said:

‘‘Dhammaṃ cara mahārāja, mātāpitūsu khattiya;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

“Practice the Dhamma, great king, toward your mother and father, O noble one. Having practiced the Dhamma here, O king, you will go to heaven.

‘‘Dhammaṃ cara mahārāja, puttadāresu khattiya;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

“Practice the Dhamma, great king, toward your children and wife, O noble one. Having practiced the Dhamma here, O king, you will go to heaven.

‘‘Dhammaṃ cara mahārāja, mittāmaccesu khattiya;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

“Practice the Dhamma, great king, toward your friends and ministers, O noble one. Having practiced the Dhamma here, O king, you will go to heaven.

‘‘Dhammaṃ cara mahārāja, vāhanesu balesu ca;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

“Practice the Dhamma, great king, toward your vehicles and troops. Having practiced the Dhamma here, O king, you will go to heaven.

‘‘Dhammaṃ cara mahārāja, gāmesu nigamesu ca;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

“Practice the Dhamma, great king, in villages and towns; having practiced the Dhamma here, O king, you will go to heaven.

‘‘Dhammaṃ [Pg.423] cara mahārāja, raṭṭhesu janapadesu ca;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

“Practice the Dhamma, great king, in kingdoms and provinces; having practiced the Dhamma here, O king, you will go to heaven.

‘‘Dhammaṃ cara mahārāja, samaṇabrāhmaṇesu ca;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

“Practice the Dhamma, great king, towards ascetics and brahmins; having practiced the Dhamma here, O king, you will go to heaven.

‘‘Dhammaṃ cara mahārāja, migapakkhīsu khattiya;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

“Practice the Dhamma, great king, towards beasts and birds, O khattiya; having practiced the Dhamma here, O king, you will go to heaven.

‘‘Dhammaṃ cara mahārāja, dhammo ciṇṇo sukhāvaho;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

“Practice the Dhamma, great king, for the Dhamma, when practiced, brings happiness; having practiced the Dhamma here, O king, you will go to heaven.

‘‘Dhammaṃ cara mahārāja, saindā devā sabrahmakā;

Suciṇṇena divaṃ pattā, mā dhammaṃ rāja pāmado’’ti. (jā. 2.18.114-123);

“Practice the Dhamma, great king, for the gods with Indra and Brahmā attained heaven through good conduct. O king, do not be negligent in the Dhamma.” (Jātaka 2.18.114-123)

Iti nesādaputto mahāsattena desitaniyāmena ākāsagaṅgaṃ otārento viya buddhalīlāya dhammaṃ desesi. Mahājano sādhukārasahassāni pavattesi. Dhammakathaṃ sutvāyeva deviyā dohaḷo paṭippassambhi. Rājā tussitvā luddaputtaṃ mahantena yasena santappento tisso gāthā abhāsi –

Thus the fowler’s son, following the method taught by the Great Being, preached the Dhamma with the grace of a Buddha, as if bringing down the celestial Ganges. The great crowd raised thousands of cries of approval. Upon hearing the Dhamma discourse, the queen’s craving subsided. The king, pleased, honored the hunter’s son with great glory and spoke these three verses:

130.

130.

‘‘Dammi nikkhasataṃ ludda, thūlañca maṇikuṇḍalaṃ;

Catussadañca pallaṅkaṃ, umāpupphasarinnibhaṃ.

“I give you a hundred nikkhas, O hunter, and a splendid jeweled earring; a four-posted couch, radiant like a garland of umā flowers.

131.

131.

‘‘Dve ca sādisiyo bhariyā, usabhañca gavaṃ sataṃ;

Dhammena rajjaṃ kāressaṃ, bahukāro mesi luddaka.

“And two wives of similar station, a bull, and a hundred cows; I shall rule the kingdom righteously. You have been of great service to me, O hunter.

132.

132.

‘‘Kasivāṇijjā iṇadānaṃ, ucchācariyā ca luddaka;

Etena dāraṃ posehi, mā pāpaṃ akarī punā’’ti.

“By farming, trade, lending, and gleaning, O hunter, support your family; do not do evil again.”

Tattha thūlanti mahagghaṃ maṇikuṇḍalapasādhanañca te dammi. Catussadanti caturussadaṃ, catuussīsakanti attho. Umāpupphasarinnibhanti nīlapaccattharaṇattā umāpupphasadisāya nibhāya obhāsena samannāgataṃ, kāḷavaṇṇadārusāramayaṃ vā. Sādisiyoti aññamaññaṃ rūpena ca bhogena ca sadisā. Usabhañca gavaṃ satanti usabhaṃ jeṭṭhakaṃ katvā gavaṃ satañca te dammi. Kāressanti [Pg.424] dasa rājadhamme akopento dhammeneva rajjaṃ kāressāmi. Bahukāro mesīti suvaṇṇavaṇṇassa migarañño ṭhāne ṭhatvā dhammassa desitattā tvaṃ mama bahupakāro, migarājena vuttaniyāmeneva te ahaṃ pañcasu sīlesu patiṭṭhāpito. Kasivāṇijjāti samma luddaka, ahampi migarājānaṃ adisvā tassa vacanameva sutvā pañcasu sīlesu patiṭṭhito, tvampi ito paṭṭhāya sīlavā hohi, yāni tāni kasivāṇijjāni iṇadānaṃ uñchācariyāti ājīvamukhāni, eteneva sammāājīvena tava puttadāraṃ posehi, mā puna pāpaṃ karīti.

Here, ‘splendid’ (thūlaṃ) means highly valuable, and ‘I give you the ornament of a jeweled earring.’ ‘Four-posted’ (catussadaṃ) means having four posts, or four head-posts—this is the meaning. ‘Radiant like a garland of umā flowers’ (umāpupphasarinnibhaṃ) means endowed with a radiance resembling umā flowers because of its blue covering, or made of dark-colored heartwood. ‘Of similar station’ (sādisiyo) means similar to each other in appearance and fortune. ‘A bull and a hundred cows’ (usabhañca gavaṃ sataṃ) means ‘I give you a hundred cows with a bull as their chief.’ ‘I shall rule’ (kāressaṃ) means ‘I will govern righteously, without violating the ten royal virtues.’ ‘You have been of great service to me’ (bahukāro mesi) means ‘you are of great help to me because you preached the Dhamma standing in the place of the golden-colored deer-king; by you I have been established in the five precepts, in the very manner spoken of by the deer-king.’ ‘Farming and trade’ (kasivāṇijjā) means, ‘Friend hunter, I too, without seeing the deer-king, having only heard his words, was established in the five precepts. From now on, you too should be virtuous. By these means of livelihood—farming, trade, lending, and gleaning—support your children and wife, and do no more evil.’

So rañño kathaṃ sutvā ‘‘na me gharāvāsenattho, pabbajjaṃ me anujānātha devā’’ti anujānāpetvā raññā dinnadhanaṃ puttadārassa datvā himavantaṃ pavisitvā isipabbajjaṃ pabbajitvā aṭṭha samāpattiyo nibbattetvā brahmalokaparāyaṇo ahosi. Rājāpi mahāsattassa ovāde ṭhatvā saggapuraṃ pūresi, tassa ovādo vassasahassaṃ pavatti.

Having heard the king’s words, he said, “I have no need for the household life; grant me permission to go forth, Your Majesty.” Having obtained permission, he gave the wealth given by the king to his children and wife, entered the Himalayas, and went forth into the ascetic life. He produced the eight meditative attainments and was destined for the Brahma-world. The king, too, abiding by the Great Being’s advice, filled the heavenly city. His advice prevailed for a thousand years.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ bhikkhave pubbepi mamatthāya ānandena jīvitaṃ pariccattamevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā luddo channo ahosi, rājā sāriputto, devī khemā bhikkhunī, mātāpitaro mahārājakulāni, sutanā uppalavaṇṇā, cittamigo ānando, asīti migasahassāni sākiyagaṇo, rohaṇo migarājā pana ahameva ahosi’’nti.

The Teacher, having delivered this Dhamma discourse, said, “Thus, monks, even in the past, Ānanda sacrificed his life for my sake,” and he connected the Jātaka: “At that time, the hunter was Channa, the king was Sāriputta, the queen was the bhikkhunī Khemā, the parents were the great royal families, the daughter was Uppalavaṇṇā, the deer Cittamiga was Ānanda, the eighty thousand deer were the Sakyan clan, and the deer king Rohaṇa was I myself.”

Rohaṇamigajātakavaṇṇanā pañcamā.

The Commentary on the Rohaṇa Deer Jātaka is the fifth.

[502] 6. Cūḷahaṃsajātakavaṇṇanā

[502] 6. The Commentary on the Cūḷahaṃsa Jātaka

Ete haṃsā pakkamantīti idaṃ satthā veḷuvane viharanto ānandatherassa jīvitapariccāgameva ārabbha kathesi. Tadāpi hi dhammasabhāyaṃ therassa guṇakathaṃ kathentesu bhikkhūsu satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi ānandena mamatthāya jīvitaṃ pariccattamevā’’ti vatvā atītaṃ āhari.

“These geese are departing”—this the Teacher spoke while dwelling in the Bamboo Grove, concerning the Venerable Ānanda's sacrifice of his life. For at that time, when the monks were recounting the elder's virtues in the Dhamma hall, the Teacher arrived and asked, “Monks, for what discussion are you now assembled?” When they replied, “For this,” he said, “Not only now, monks, but even in the past Ānanda sacrificed his life for my sake,” and he related a story of the past.

Atīte [Pg.425] bārāṇasiyaṃ bahuputtako nāma rājā rajjaṃ kāresi. Khemā nāmassa aggamahesī ahosi. Tadā mahāsatto suvaṇṇahaṃsayoniyaṃ nibbattitvā navutihaṃsasahassaparivuto cittakūṭe vasi. Tadāpi devī vuttanayeneva supinaṃ disvā rañño suvaṇṇavaṇṇahaṃsassa dhammadesanāsavanadohaḷaṃ ārocesi. Rājāpi amacce pucchitvā ‘‘suvaṇṇavaṇṇahaṃsā nāma cittakūṭapabbate vasantī’’ti ca sutvā khemaṃ nāma saraṃ kāretvā nānappakārāni nivāpadhaññāni ropāpetvā catūsu kaṇṇesu devasikaṃ abhayaghosanaṃ ghosāpesi, ekañca luddaputtaṃ haṃsānaṃ gahaṇatthāya payojesi. Tassa payojitākāro ca, tena tattha sakuṇānaṃ upaparikkhitabhāvo ca, suvaṇṇahaṃsānaṃ āgatakāle rañño ārocetvā pāsānaṃ oḍḍitaniyāmo ca, mahāsattassa pāse baddhaniyāmo ca, sumukhassa haṃsasenāpatino tīsu haṃsaghaṭāsu taṃ adisvā nivattanañca sabbaṃ mahāhaṃsajātake (jā. 2.21.89 ādayo) āvi bhavissati. Idhāpi mahāsatto yaṭṭhipāse bajjhitvā pāsayaṭṭhiyaṃ olambantoyeva gīvaṃ pasāretvā haṃsānaṃ gatamaggaṃ olokento sumukhaṃ āgacchantaṃ disvā ‘‘āgatakāle naṃ vīmaṃsissāmī’’ti cintetvā tasmiṃ āgate tisso gāthā abhāsi –

In the past, in Bārāṇasī, a king named Bahuputtaka reigned. His chief queen was named Khemā. At that time, the Great Being was reborn in the womb of a golden goose and lived on Mount Cittakūṭa, surrounded by ninety thousand geese. Then, in the manner already described, the queen saw a dream and informed the king of her longing to hear the Dhamma from a golden goose. The king, consulting his ministers and hearing that ‘golden geese live on Mount Cittakūṭa,’ had a lake named Khema constructed, had various kinds of fodder grain planted, and had a proclamation of safety announced daily at the four corners. He also employed a hunter's son to capture the geese. The manner of his employment, his observation of the birds there, the method of informing the king when the golden geese arrived, the way the snare was set, the Great Being's capture in the snare, and the turning back of Sumukha, the goose general, upon not seeing him in the three flocks—all this will become clear in the Mahāhaṃsa Jātaka (Jā. 2.21.89 ff.). Here too, the Great Being, caught in the pole-snare and hanging from the snare-pole, stretched out his neck and watched the path of the geese. Seeing Sumukha approaching, he thought, “When he arrives, I will test him,” and when he came, he spoke three verses:

133.

133.

‘‘Ete haṃsā pakkamanti, vakkaṅgā bhayameritā;

Harittaca hemavaṇṇa, kāmaṃ sumukha pakkama.

“These geese are departing, with bent necks, driven by fear; O green-skinned, golden-colored one, Sumukha, go as you please.

134.

134.

‘‘Ohāya maṃ ñātigaṇā, ekaṃ pāsavasaṃ gataṃ;

Anapekkhamānā gacchanti, kiṃ eko avahiyyasi.

“My kinsfolk, leaving me behind—alone and caught in the snare—depart without concern. Why are you alone left behind?

135.

135.

‘‘Pateva patataṃ seṭṭha, natthi baddhe sahāyatā;

Mā anīghāya hāpesi, kāmaṃ sumukha pakkamā’’ti.

“Fly away, O best of fliers! There is no companionship for one who is bound. Do not forsake a state without sorrow; go as you please, Sumukha.”

Tattha bhayameritāti bhayeritā bhayatajjitā bhayacalitā. Harittaca hemavaṇṇāti dvīhipi vacanehi tamevālapati. Kāmanti suvaṇṇattaca, suvaṇṇavaṇṇa, sundaramukha ekaṃsena pakkamāhiyeva, kiṃ te idhāgamanenāti vadati. Ohāyāti maṃ jahitvā uppatitā. Anapekkhamānāti te mama ñātakā mayi anapekkhāva gacchanti. Patevāti uppateva. Mā anīghāyāti [Pg.426] ito gantvā pattabbāya niddukkhabhāvāya vīriyaṃ mā hāpesi.

Here, ‘driven by fear’ (bhayameritā) means terrified by fear, shaken by fear. ‘Green-skinned, golden-colored’ (harittaca hemavaṇṇa)—with both these words, he addresses him. ‘Go as you please’ (kāmaṃ pakkama): he is saying, “O golden-skinned, golden-colored, beautiful-faced one, you should simply depart; what is the point of your coming here?” ‘Leaving’ (ohāya) means abandoning me and flying up. ‘Unconcerned’ (anapekkhamānā) means ‘my relatives go without concern for me.’ ‘Fly away’ (pateva) means ‘fly up indeed.’ ‘Do not forsake a state without sorrow’ (mā anīghāya hāpesi) means ‘do not give up the effort for the sorrow-free state that is to be attained by going from here.’

Tato sumukho paṅkapiṭṭhe nisīditvā gāthamāha –

Then Sumukha, sitting on the muddy ground, spoke this verse:

136.

136.

‘‘Nāhaṃ dukkhaparetoti, dhataraṭṭha tuvaṃ jahe;

Jīvitaṃ maraṇaṃ vā me, tayā saddhiṃ bhavissatī’’ti.

“I will not abandon you, Dhataraṭṭha, because you are overcome by sorrow. My life or my death will be with you.”

Tattha dukkhaparetoti mahārāja, ‘‘tvaṃ maraṇadukkhapareto’’ti ettakeneva nāhaṃ taṃ jahāmi.

Here, ‘overcome by suffering’ (dukkhapareto) means, ‘O great king, you are overcome by the suffering of death.’ I will not abandon you for that reason.

Evaṃ sumukhena sīhanāde kathite dhataraṭṭho gāthamāha –

When Sumukha had spoken thus with a lion's roar, Dhataraṭṭha spoke this verse:

137.

137.

‘‘Etadariyassa kalyāṇaṃ, yaṃ tvaṃ sumukha bhāsasi;

Tañca vīmaṃsamānohaṃ, patatetaṃ avassaji’’nti.

‘This is the excellence of the noble, Sumukha, what you say. And as I was testing you, I uttered this word.’

Tattha etadariyassāti yaṃ tvaṃ ‘‘nāhaṃ taṃ jahe’’ti bhāsasi, etaṃ ācārasampannassa ariyassa kalyāṇaṃ uttamavacanaṃ. Patatetanti ahañca na taṃ vissajjetukāmova evaṃ avacaṃ, atha kho taṃ vīmaṃsamāno ‘‘patatū’’ti etaṃ vacanaṃ avassajiṃ, gacchāti taṃ avocanti attho.

Here, ‘this is the excellence of the noble’ (etadariyassa) refers to the excellent words you spoke, ‘I will not abandon him,’ fitting for a noble one accomplished in conduct. ‘I uttered this word’ (patatetaṃ avassaji) means ‘I was not wishing to abandon you when I spoke thus, but rather, testing you, I uttered this word “let him fall,” meaning I said “go” to you.’

Evaṃ tesaṃ kathentānaññeva luddaputto daṇḍamādāya vegenāgato. Sumukho dhataraṭṭhaṃ assāsetvā tassābhimukho gantvā apacitiṃ dassetvā haṃsarañño guṇe kathesi. Tāvadeva luddo muducitto ahosi. So tassa muducittakaṃ ñatvā puna gantvā haṃsarājameva assāsento aṭṭhāsi. Luddopi haṃsarājānaṃ upasaṅkamitvā chaṭṭhaṃ gāthamāha –

While they were speaking thus, the hunter's son arrived swiftly, carrying a club. Sumukha reassured Dhataraṭṭha, approached the hunter's son, showed respect, and recounted the virtues of the king of geese. Instantly, the hunter became soft-hearted. Knowing his soft-heartedness, Sumukha went again and stood there, comforting the king of geese. The hunter then approached the king of geese and spoke the sixth verse:

138.

138.

‘‘Apadena padaṃ yāti, antalikkhacaro dijo;

Ārā pāsaṃ na bujjhi tvaṃ, haṃsānaṃ pavaruttamā’’ti.

‘The sky-faring bird makes its way through the pathless sky; yet you did not perceive the snare from afar, O best and highest of geese.’

Tattha apadena padanti mahārāja, tumhādiso antalikkhacaro dijo apade ākāse padaṃ katvā yāti. Na bujjhi tvanti so tvaṃ evarūpo dūratova imaṃ pāsaṃ na bujjhi na jānīti pucchati.

Here, ‘makes its way through the pathless’ (apadena padaṃ) means, ‘O great king, a sky-faring bird like you moves through the pathless sky, making its way.’ ‘You did not perceive’ (na bujjhi tvaṃ) means he asks, ‘you, being such, did not perceive or know this snare from afar.’

Mahāsatto [Pg.427] āha –

The Great Being said:

139.

139.

‘‘Yadā parābhavo hoti, poso jīvitasaṅkhaye;

Atha jālañca pāsañca, āsajjāpi na bujjhatī’’ti.

‘When ruin befalls a person at the end of their life, then even upon encountering a net or a snare, they do not perceive it.’

Tattha yadā parābhavoti samma luddaputta, yadā parābhavo avuḍḍhi vināso sampatto hoti, atha poso jīvitasaṅkhaye patte jālañca pāsañca patvāpi na jānātīti attho.

Here, ‘when ruin befalls’ (yadā parābhavo) means, ‘Friend hunter's son, when ruin, decline, and destruction have arrived, then a person, having reached the end of their life, does not know, even upon reaching a net and a snare’—this is the meaning.

Luddo haṃsarañño kathaṃ abhinanditvā sumukhena saddhiṃ sallapanto tisso gāthā abhāsi –

The hunter, delighting in the king of geese's words, conversing with Sumukha, spoke three verses:

140.

140.

‘‘Ete haṃsā pakkamanti, vakkaṅgā bhayameritā;

Harittaca hemavaṇṇa, tvaññeva avahiyyasi.

‘These geese depart, with crooked necks, driven by fear; O you of tawny skin and golden hue, you alone are left behind.’

141.

141.

‘‘Ete bhutvā ca pivitvā ca, pakkamanti vihaṅgamā;

Anapekkhamānā vakkaṅgā, tvaññeveko upāsasi.

‘Having eaten and drunk, these birds depart; unconcerned, with crooked necks, while you alone attend upon him.’

142.

142.

‘‘Kiṃ nu tyāyaṃ dijo hoti, mutto baddhaṃ upāsasi;

Ohāya sakuṇā yanti, kiṃ eko avahiyyasī’’ti.

‘What, then, is this bird to you, that being free, you attend upon the bound? The birds depart, having abandoned him; why are you alone left behind?’

Tattha tvaññevāti tvameva ohiyyasīti pucchati. Upāsasīti payirupāsasi.

Here, ‘you alone’ (tvaññeva) means he asks, ‘are you alone left behind?’ ‘Attend’ (upāsasi) means ‘you attend upon.’

Sumukho āha –

Sumukha said:

143.

143.

‘‘Rājā me so dijo mitto, sakhā pāṇasamo ca me;

Neva naṃ vijahissāmi, yāva kālassa pariyāya’’nti.

‘That bird is my king and friend, a companion dear as life itself; I will never abandon him, as long as my life shall last.’

Tattha yāva kālassa pariyāyanti luddaputta, yāva jīvitakālassa pariyosānaṃ ahaṃ etaṃ na vijahissāmiyeva.

Here, ‘as long as my life shall last’ (yāva kālassa pariyāya) means, ‘O hunter's son, until the very end of my lifetime, I will not abandon him.’

Taṃ sutvā luddo pasannacitto hutvā ‘‘sacāhaṃ evaṃ sīlasampannesu imesu aparajjhissāmi, pathavīpi me vivaraṃ dadeyya, kiṃ me rañño santikā laddhena dhanena, vissajjessāmi na’’nti cintetvā gāthamāha –

Hearing this, the hunter, with a gladdened heart, thought: "If I should offend these who are so accomplished in virtue, the earth itself would give me an opening. What need have I for wealth obtained from the king? I will release him." Having thought thus, he spoke this verse:

144.

144.

‘‘Yo [Pg.428] ca tvaṃ sakhino hetu, pāṇaṃ cajitumicchasi;

So te sahāyaṃ muñcāmi, hotu rājā tavānugo’’ti.

"You who for a friend's sake wish to give up your life, for that reason I release your companion; may the king be your follower."

Tattha yo ca tvanti yo nāma tvaṃ. Soti so ahaṃ. Tavānugoti esa haṃsarājā tava vasaṃ anugato hotu, tayā saddhiṃ ekaṭṭhāne vasatu.

Herein, 'you who' (yo ca tvaṃ) means 'you who indeed'. 'For that reason I' (so) means 'that I' (the speaker). 'Your follower' (tavānugo) means 'may this king of geese be one who follows your authority, may he dwell in one place with you.'

Evañca pana vatvā dhataraṭṭhaṃ yaṭṭhipāsato otāretvā saratīraṃ netvā pāsaṃ muñcitvā muducittena lohitaṃ dhovitvā nhāruādīni paṭipādesi. Tassa muducittatāya mahāsattassa pāramitānubhāvena ca tāvadeva pādo sacchavi ahosi, baddhaṭṭhānampi na paññāyi. Sumukho bodhisattaṃ oloketvā tuṭṭhacitto anumodanaṃ karonto gāthamāha –

Having spoken thus, he took Dhataraṭṭha down from the stake-snare, led him to the lake shore, released the noose, and with a tender heart washed away the blood and tended to the sinews and other parts. Due to his tender-heartedness and the power of the Great Being’s perfections, the foot immediately became whole, with skin intact, and no trace of the binding was apparent. Sumukha, looking upon the Bodhisatta with a gladdened heart, expressing his appreciation, spoke this verse:

145.

145.

‘‘Evaṃ luddaka nandassu, saha sabbehi ñātibhi;

Yathāhamajja nandāmi, muttaṃ disvā dijādhipa’’nti.

"Thus rejoice, O hunter, with all your kinsmen, just as I rejoice today, seeing the lord of birds released."

Taṃ sutvā luddo ‘‘gacchatha, sāmī’’ti āha. Atha naṃ mahāsatto ‘‘kiṃ pana tvaṃ samma, maṃ attano atthāya bandhi, udāhu aññassa āṇattiyā’’ti pucchitvā tena tasmiṃ kāraṇe ārocite ‘‘kiṃ nu kho me itova cittakūṭaṃ gantuṃ seyyo, udāhu nagara’’nti vimaṃsanto ‘‘mayi nagaraṃ gate luddaputto dhanaṃ labhissati, deviyā dohaḷo paṭippassambhissati, sumukhassa mittadhammo pākaṭo bhavissati, tathā mama ñāṇabalaṃ, khemañca saraṃ abhayadakkhiṇaṃ katvā labhissāmi, tasmā nagarameva gantuṃ seyyo’’ti sanniṭṭhānaṃ katvā ‘‘ludda, tvaṃ amhe kājenādāya rañño santikaṃ nehi, sace no rājā vissajjetukāmo bhavissati, vissajjessatī’’ti āha. Rājāno nāma sāmi, kakkhaḷā, gacchatha tumheti. Mayaṃ tādisaṃ luddampi mudukaṃ karimha, rañño ārādhane amhākaṃ bhāro, nehiyeva no, sammāti. So tathā akāsi. Rājā haṃse disvāva somanassajāto hutvā dvepi haṃse kañcanapīṭhe nisīdāpetvā madhulāje khādāpetvā madhurodakaṃ pāyetvā añjaliṃ paggayha dhammakathaṃ āyāci. Haṃsarājā tassa sotukāmataṃ viditvā paṭhamaṃ tāva paṭisanthāramakāsi[Pg.429]. Tatrimā haṃsassa ca rañño ca vacanapaṭivacanagāthāyo honti –

Hearing that, the hunter said, "Go, my lords." Then the Great Being asked him, "But friend, did you bind me for your own sake or at another's command?" When the hunter explained the reason, the Bodhisatta pondered, "What would be better for me now—to go from here to Cittakūṭa, or to the city?" Reflecting, he thought, "If I go to the city, the hunter's son will gain wealth, the queen's craving will be pacified, Sumukha's virtue of friendship will be revealed, and likewise my power of wisdom. I will also obtain a safe refuge, having given the gift of fearlessness. Therefore, it is better to go to the city." Having made this decision, he said, "Hunter, take us on a carrying pole to the king. If the king wishes to release us, he will do so." The hunter replied, "My lord, kings are harsh by nature. You should go." The Bodhisatta said, "We have softened even such a hunter as this; pleasing the king is our responsibility. Just take us, friend." The hunter did so. Upon seeing the geese, the king became joyful. He had both geese seated on golden stools, fed them honeyed grain, gave them sweetened water to drink, and then, with folded hands, requested a Dhamma talk. The king of geese, perceiving his eagerness to listen, first exchanged friendly greetings. Here follow the verses of conversation between the goose and the king:

146.

146.

‘‘Kaccinnu bhoto kusalaṃ, kacci bhoto anāmayaṃ;

Kacci raṭṭhamidaṃ phītaṃ, dhammena manusāsasi.

"I trust, good sir, that you are well? I trust, good sir, you are in good health? I trust this kingdom is prosperous? Do you rule righteously?"

147.

147.

‘‘Kusalaṃ ceva me haṃsa, atho haṃsa anāmayaṃ;

Atho raṭṭhamidaṃ phītaṃ, dhammena manusāsahaṃ.

"I am well, O goose, and also, O goose, in good health; moreover, this kingdom is prosperous, and I rule it righteously."

148.

148.

‘‘Kacci bhoto amaccesu, doso koci na vijjati;

Kacci ārā amittā te, chāyā dakkhiṇatoriva.

"I trust, good sir, that no fault is found among your ministers? I trust your enemies are far from you, like a shadow from the southern sun?"

149.

149.

‘‘Athopi me amaccesu, doso koci na vijjati;

Atho ārā amittā me, chāyā dakkhiṇatoriva.

"Moreover, no fault is found among my ministers; and my enemies are far from me, like a shadow from the southern sun."

150.

150.

‘‘Kacci te sādisī bhariyā, assavā piyabhāṇinī;

Puttarūpayasūpetā, tava chandavasānugā.

"I trust your wife is compatible with you, obedient and sweet-spoken, endowed with sons, beauty, and fame, and compliant with your wishes?"

151.

151.

‘‘Atho me sādisī bhariyā, assavā piyabhāṇinī;

Puttarūpayasūpetā, mama chandavasānugā.

"Moreover, my wife is compatible with me, obedient and sweet-spoken, endowed with sons, beauty, and fame, and she is compliant with my wishes."

152.

152.

‘‘Kacci te bahavo puttā, sujātā raṭṭhavaḍḍhana;

Paññājavena sampannā, sammodanti tato tato.

I hope you have many sons, well-born, increasing the realm, endowed with the swiftness of wisdom, rejoicing wherever they may be?

153.

153.

‘‘Satameko ca me puttā, dhataraṭṭha mayā sutā;

Tesaṃ tvaṃ kiccamakkhāhi, nāvarujjhanti te vaco’’ti.

I have a hundred and one sons, Dhataraṭṭha, renowned through me; declare their duties to them, for they will not reject your word.

Tattha kusalanti ārogyaṃ, itaraṃ tasseva vevacanaṃ. Phītanti kacci te idaṃ raṭṭhaṃ phītaṃ subhikkhaṃ, dhammena ca naṃ anusāsasīti pucchati. Dosoti aparādho. Chāyā dakkhiṇatorivāti yathā nāma dakkhiṇadisābhimukhā chāyā na vaḍḍhati, evaṃ te kacci amittā na vaḍḍhantīti vadati. Sādisīti jātigottakulapadesehi samānā. Evarūpā hi aticārinī na hoti. Assavāti vacanapaṭiggāhikā. Puttarūpayasūpetāti puttehi ca rūpena [Pg.430] ca yasena ca upetā. Paññājavenāti paññāvegena paññaṃ javāpetvā tāni tāni kiccāni paricchindituṃ samatthāti pucchati. Sammodanti tato tatoti yattha yattha niyuttā honti, tato tato sammodanteva, na virujjhantīti pucchati. Mayā sutāti mayā vissutā. Mañhi loko ‘‘bahuputtarājā’’ti vadati, iti te maṃ nissāya vissutā pākaṭā jātāti mayā sutā nāma hontīti vadati. Tesaṃ tvaṃ kiccamakkhāhīti tesaṃ mama puttānaṃ ‘‘idaṃ nāma karontū’’ti tvaṃ kiccamakkhāhi, na te vacanaṃ avarujjhanti, ovādaṃ nesaṃ dehīti adhippāyenevamāha.

Herein, 'kusalaṃ' (well-being) means health; the other word is just a synonym for it. 'Phītaṃ' (prosperous)—he asks, "I hope your kingdom is prosperous and abundant in food, and do you rule it righteously?" 'Doso' (fault) means offense. 'Chāyā dakkhiṇatoriva' (like a shadow to the south)—just as a shadow does not grow when facing the southern direction, so he says, "I hope your enemies do not grow?" 'Sādisī' (suitable) means equal in birth, lineage, family, and region. For such a woman does not transgress. 'Assavā' (obedient) means one who accepts instruction. 'Puttarūpayasūpetā' (endowed with sons, beauty, and fame) means endowed with sons, beauty, and fame. 'Paññājavenā' (with the swiftness of wisdom)—he asks whether they are capable of discerning various duties with the swiftness of wisdom. 'Sammodanti tato tato' (rejoicing from place to place)—he asks, "Wherever they are assigned, do they remain agreeable and not oppose?" 'Mayā sutā' (heard of by me) means renowned through me. For the world calls me 'the king with many sons,' and so, on account of me, they have become renowned and famous—thus they are said to be 'heard of by me,' he says. 'Tesaṃ tvaṃ kiccamakkhāhi' (you should declare their duties)—he means, "You should declare the duties for my sons, saying, 'Let them do this.' They will not reject your word—give them advice." Thus, he speaks with this intention.

Taṃ sutvā mahāsatto tassa ovādaṃ dento pañca gāthā abhāsi –

Hearing that, the Great Being, giving him advice, spoke five verses:

154.

154.

‘‘Upapannopi ce hoti, jātiyā vinayena vā;

Atha pacchā kurute yogaṃ, kicche āpāsu sīdati.

Even if one is well-endowed, either by birth or by discipline, yet later applies oneself to the task, one sinks down in hardship and misfortune.

155.

155.

‘‘Tassa saṃhīrapaññassa, vivaro jāyate mahā;

Rattimandhova rūpāni, thūlāni manupassati.

For one whose wisdom is unstable, a great breach arises; like one who is night-blind, one perceives only coarse forms.

156.

156.

‘‘Asāre sārayogaññū, matiṃ na tveva vindati;

Sarabhova giriduggasmiṃ, antarāyeva sīdati.

One who considers the unessential to be essential, truly does not find wisdom; like a sarabha deer in a mountain gorge, one sinks down midway.

157.

157.

‘‘Hīnajaccopi ce hoti, uṭṭhātā dhitimā naro;

Ācārasīlasampanno, nise aggīva bhāsati.

Even if one is of low birth, if one is an energetic and resolute person, endowed with good conduct and virtue, one shines like a fire at night.

158.

158.

‘‘Etaṃ me upamaṃ katvā, putte vijjāsu vācaya;

Saṃvirūḷhetha medhāvī, khette bījaṃva vuṭṭhiyā’’ti.

Having taken this simile of mine, instruct your sons in the sciences; the wise one will thrive, like a seed in a field with rain.

Tattha vinayenāti ācārena. Pacchā kurute yoganti yo ce sikkhitabbasikkhāsu daharakāle yogaṃ vīriyaṃ akatvā pacchā mahallakakāle karoti, evarūpo pacchā tathārūpe dukkhe vā āpadāsu vā uppannāsu sīdati, attānaṃ uddharituṃ na sakkoti. Tassa saṃhīrapaññassāti tassa asikkhitattā tato tato haritabbapaññassa niccaṃ calabuddhino. Vivaroti bhogādīnaṃ chiddaṃ, parihānīti attho. Rattimandhoti rattandho. Idaṃ [Pg.431] vuttaṃ hoti – ‘‘yathā rattandho rattikāṇo rattiṃ candobhāsādīhi thūlarūpāneva passati, sukhumāni passituṃ na sakkoti, evaṃ asikkhito saṃhīrapañño kismiñcideva bhaye uppanne sukhumāni kiccāni passituṃ na sakkoti, oḷārikeyeva passati, tasmā tava putte daharakāleyeva sikkhāpetuṃ vaṭṭatī’’ti.

Herein, 'vinayena' (by discipline) means by conduct. 'Pacchā kurute yogaṃ' (yet later applies oneself)—this refers to one who, in the trainings to be learned, does not put forth effort in youth but does so in old age. Such a person, when suffering or misfortunes arise later, sinks and cannot save themselves. 'Tassa saṃhīrapaññassa' (for one whose wisdom is unstable)—this means, because one has not trained, one's wisdom is always unstable, one's intellect easily carried away from place to place. 'Vivaro' (breach) means a gap in wealth and so on, meaning loss. 'Rattimandho' (night-blind) means one who is night-blind. This is what is said: "Just as a night-blind person, one who cannot see at night, sees only coarse forms at night by the light of the moon and so on, but cannot see subtle things, so too an untrained person with unstable wisdom, when some danger arises, cannot see subtle duties—they see only the obvious. Therefore, it is fitting to train your sons while they are still young."

Asāreti nissāre lokāyatavedasamaye. Sārayogaññūti sārayutto esa samayoti maññamāno. Matiṃ na tveva vindatīti bahuṃ sikkhitvāpi paññaṃ na labhatiyeva. Giriduggasminti so evarūpo yathā nāma sarabho attano vasanaṭṭhānaṃ āgacchanto antarāmagge visamampi samanti maññamāno giridugge vegenāgacchanto narakapapātaṃ patitvā antarāyeva sīdati, āvāsaṃ na pāpuṇāti, evametaṃ asāraṃ lokāyatavedasamayaṃ sārasaññāya uggahetvā mahāvināsaṃ pāpuṇāti. Tasmā tava putte atthanissitesu vaḍḍhiāvahesu kiccesu yojetvā sikkhāpehīti. Nise aggīvāti mahārāja, hīnajātikopi uṭṭhānādiguṇasampanno rattiṃ aggikkhandho viya obhāsati. Etaṃ meti etaṃ mayā vuttaṃ rattandhañca aggikkhandhañca upamaṃ katvā tava putte vijjāsu vācaya, sikkhitabbayuttāsu sikkhāsu yojehi. Evaṃ yutto hi yathā sukhette suvuṭṭhiyā bījaṃ saṃvirūhati, tatheva medhāvī saṃvirūhati, yasena ca bhogehi ca vaḍḍhatīti.

'Asāre' (in the unessential) means in worthless worldly doctrines and vedic lore. 'Sārayogaññū' (one who considers it essential) means one who thinks, 'this doctrine is endowed with essence.' 'Matiṃ na tveva vindati' (truly does not find wisdom)—this means, even after much learning, one does not gain wisdom. 'Giriduggasminti' (in a mountain gorge)—such a person is like a sarabha deer. Just as a sarabha deer, returning to its dwelling place, considering even a rough path on the way to be smooth, rushing swiftly through the mountain gorge, falls into a chasm like a hell and perishes right there without reaching its home—so too, grasping this worthless worldly doctrine and vedic lore with the perception of it being essential, one attains great ruin. Therefore, you should instruct your sons, engaging them in tasks that lead to benefit and growth. 'Nise aggīva' (like a fire at night)—O great king, even one of low birth, if endowed with qualities like diligence, shines like a mass of fire at night. 'Etaṃ me' (this of mine)—this means, having used this simile of mine, of the night-blind person and the mass of fire, instruct your sons in the sciences and engage them in the trainings that are fitting to be learned. Thus engaged, just as a seed grows well in a fertile field with good rain, so too the wise one grows, increasing in fame and wealth.

Evaṃ mahāsatto sabbarattiṃ rañño dhammaṃ desesi, deviyā dohaḷo paṭippassambhi. Mahāsatto aruṇuggamanavelāyameva rājānaṃ pañcasu sīlesu patiṭṭhapetvā appamādena ovaditvā saddhiṃ sumukhena uttarasīhapañjarena nikkhamitvā cittakūṭameva gato.

Thus, the Great Being taught the king the Dhamma the whole night, and the queen’s pregnancy craving subsided. At the very moment of sunrise, the Great Being established the king in the five precepts, exhorted him to be diligent, and together with Sumukha, departed through the northern lion-gate and went straight to Cittakūṭa.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, bhikkhave, pubbepi iminā mamatthāya jīvitaṃ pariccattamevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā luddo channo ahosi, rājā sāriputto, devī khemābhikkhunī, haṃsaparisā sākiyagaṇo, sumukho ānando, haṃsarājā pana ahameva ahosi’’nti.

The Teacher, having delivered this discourse, said, “Thus, monks, even in the past, his life was sacrificed for my sake,” and then he identified the birth: “At that time, the hunter was Channa, the king was Sāriputta, the queen was the bhikkhunī Khemā, the assembly of swans was the Sākiyan clan, Sumukha was Ānanda, and the king of swans was I myself.”

Cūḷahaṃsajātakavaṇṇanā chaṭṭhā.

The Commentary on the Cūḷahaṃsa Jātaka, the Sixth.

[503] 7. Sattigumbajātakavaṇṇanā

[503] 7. The Commentary on the Sattigumba Jātaka

Migaluddo [Pg.432] mahārājāti idaṃ satthā maddakucchismiṃ migadāye viharanto devadattaṃ ārabbha kathesi. Devadattena hi silāya paviddhāya bhagavato pāde sakalikāya khate balavavedanā uppajji. Tathāgatassa dassanatthāya bahū bhikkhū sannipatiṃsu. Atha bhagavā parisaṃ sannipatitaṃ disvā ‘‘bhikkhave, idaṃ senāsanaṃ atisambādhaṃ, sannipāto mahā bhavissati, maṃ mañcasivikāya maddakucchiṃ nethā’’ti āha. Bhikkhū tathā kariṃsu. Jīvako tathāgatassa pādaṃ phāsukaṃ akāsi. Bhikkhū satthu santike nisinnāva kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, devadatto sayampi pāpo, parisāpissa pāpā, iti so pāpo pāpaparivārova viharatī’’ti. Satthā ‘‘kiṃ kathetha, bhikkhave’’ti pucchitvā ‘‘idaṃ nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi devadatto pāpo pāpaparivāroyevā’’ti vatvā atītaṃ āhari.

The Teacher told this story, which begins, “A deer-hunter, O great king,” while dwelling in the deer park at Maddakucchi, concerning Devadatta. For when Devadatta hurled a stone, the Blessed One’s foot was injured by a splinter, and a severe pain arose. Many monks gathered to see the Tathāgata. Seeing the gathered assembly, the Blessed One said: “Monks, this lodging is too crowded; the gathering will be great. Carry me on a litter-bed to Maddakucchi.” The monks did so. Jīvaka made the Tathāgata’s foot comfortable. The monks, sitting near the Teacher, started a discussion: “Friends, Devadatta himself is evil, and his retinue is also evil. Thus that evil one dwells with an evil retinue.” The Teacher asked, “What are you discussing, monks?” When they told him what it was, he said, “Not only now, monks, but in the past as well, Devadatta was evil and had an evil retinue,” and he related a story of the past.

Atīte uttarapañcālanagare pañcālo nāma rājā rajjaṃ kāresi. Mahāsatto araññāyatane ekasmiṃ sānupabbate simbalivane ekassa suvarañño putto hutvā nibbatti, dve bhātaro ahesuṃ. Tassa pana pabbatassa uparivāte coragāmako ahosi pañcannaṃ corasatānaṃ nivāso, adhovāte assamo pañcannaṃ isisatānaṃ nivāso. Tesaṃ suvapotakānaṃ pakkhanikkhamanakāle vātamaṇḍalikā udapādi. Tāya pahaṭo eko suvapotako coragāmake corānaṃ āvudhantare patito, tassa tattha patitattā ‘‘sattigumbo’’tveva nāmaṃ kariṃsu. Eko assame vālukatale pupphantare pati, tassa tattha patitattā ‘‘pupphako’’tveva nāmaṃ kariṃsu. Sattigumbo corānaṃ antare vaḍḍhito, pupphako isīnaṃ.

In the past, in the city of Uttarapañcāla, a king named Pañcāla was reigning. The Great Being was reborn as the son of a parrot king in a silk-cotton tree forest in a wilderness region on a mountain slope; there were two brothers. On the upwind side of that mountain was a village of thieves, the dwelling of five hundred thieves; on the downwind side was a hermitage, the dwelling of five hundred seers. At the time when the young parrots were fledging, a whirlwind arose. Struck by it, one young parrot fell into the thieves’ village among the thieves’ weapons; because he fell there, they named him “Sattigumba.” One fell in the hermitage on a sandy spot among flowers; because he fell there, they named him “Pupphaka.” Sattigumba grew up among the thieves, Pupphaka among the seers.

Athekadivasaṃ rājā sabbālaṅkārapaṭimaṇḍito rathavaraṃ abhiruhitvā mahantena parivārena migavadhāya nagarato nātidūre supupphitaphalitaṃ ramaṇīyaṃ upagumbavanaṃ gantvā ‘‘yassa passena migo palāyati, tasseva gīvā’’ti vatvā rathā oruyha paṭicchādetvā dinne koṭṭhake dhanuṃ ādāya aṭṭhāsi. Purisehi migānaṃ uṭṭhāpanatthāya vanagumbesu pothiyamānesu eko eṇimigo uṭṭhāya gamanamaggaṃ olokento rañño ṭhitaṭṭhānasseva vivittataṃ [Pg.433] disvā tadabhimukho pakkhanditvā palāyi. Amaccā ‘‘kassa passena migo palāyito’’ti pucchantā ‘‘rañño passenā’’ti ñatvā raññā saddhiṃ keḷiṃ kariṃsu. Rājā asmimānena tesaṃ keḷiṃ asahanto ‘‘idāni taṃ migaṃ gahessāmī’’ti rathaṃ āruyha ‘‘sīghaṃ pesehī’’ti sārathiṃ āṇāpetvā migena gatamaggaṃ paṭipajji. Rathaṃ vegena gacchantaṃ parisā anubandhituṃ nāsakkhi. Rājā sārathidutiyo yāva majjhanhikā gantvā taṃ migaṃ adisvā nivattanto tassa coragāmassa santike ramaṇīyaṃ kandaraṃ disvā rathā oruyha nhatvā ca pivitvā ca paccuttari. Athassa sārathi rathassa uttarattharaṇaṃ otāretvā sayanaṃ rukkhacchāyāya paññapesi, so tattha nipajji. Sārathipi tassa pāde sambāhanto nisīdi. Rājā antarantarā niddāyati ceva pabujjhati ca.

One day the king, adorned with all his ornaments, mounted his excellent chariot and, accompanied by a large retinue, went to a delightful grove full of flowers and fruits not far from the city to hunt deer. He said, “The one by whose side the deer escapes will pay the forfeit,” then descended from the chariot, concealed himself in a prepared blind, took up his bow, and stood ready. As his men were beating the bushes to drive out the deer, an antelope sprang up and, while scanning for an escape route, saw that the place where the king stood was clear, and it dashed towards him and fled. The ministers asked, “By whose side did the deer escape?” Learning it was by the king’s side, they jested with him. The king, unable to bear their jesting due to his pride, declared, “I will catch that deer now!” He mounted his chariot, ordered the charioteer, “Drive swiftly!” and took the path the deer had gone. As the chariot went with such speed, the retinue could not keep up. The king, with only his charioteer, went on until midday but did not see the deer. Turning back, he saw a charming ravine near the thieves’ village, descended from his chariot, bathed and drank, and then came out. Then his charioteer took down the chariot’s upper covering, prepared a bed in the shade of a tree, and the king lay down there. The charioteer sat massaging his feet. The king was intermittently dozing and waking.

Coragāmavāsino corāpi rañño ārakkhaṇatthāya araññameva pavisiṃsu. Coragāmake sattigumbo ceva bhattarandhako patikolambo nāmeko puriso cāti dveva ohīyiṃsu. Tasmiṃ khaṇe sattigumbo gāmakā nikkhamitvā rājānaṃ disvā ‘‘imaṃ niddāyamānameva māretvā ābharaṇāni gahessāmā’’ti cintetvā patikolambassa santikaṃ gantvā taṃ kāraṇaṃ ārocesi. Tamatthaṃ pakāsento satthā pañca gāthā abhāsi –

The thieves who lived in the thieves’ village had also entered the forest for protection from the king. Only two were left behind in the thieves’ village: Sattigumba and a man named Patikolamba, who was the cook. At that moment, Sattigumba left the village, saw the king, and thought, “Let us kill him while he is sleeping and take his ornaments.” He went to Patikolamba and told him the matter. To illuminate this matter, the Teacher recited five verses:

159.

159.

‘‘Migaluddo mahārājā, pañcālānaṃ rathesabho;

Nikkhanto saha senāya, ogaṇo vanamāgamā.

“The great king, the deer-hunter, foremost of the Pañcālas’ chariot-warriors, set out with his army; separated from his retinue, he came into the forest.

160.

160.

‘‘Tatthaddasā araññasmiṃ, takkarānaṃ kuṭiṃ kataṃ;

Tassā kuṭiyā nikkhamma, suvo luddāni bhāsati.

“There in the wilderness he saw a hut made for thieves; coming out of that hut, a parrot speaks cruelly.

161.

161.

‘‘Sampannavāhano poso, yuvā sammaṭṭhakuṇḍalo;

Sobhati lohituṇhīso, divā sūriyova bhāsati.

“A man with an excellent vehicle, a youth with polished earrings, shines with a red turban, blazing like the sun by day.

162.

162.

‘‘Majjhanhike sampatike, sutto rājā sasārathi;

Handassābharaṇaṃ sabbaṃ, gaṇhāma sāhasā mayaṃ.

“It is now midday, the king with his charioteer is asleep. Come, let us take all his ornaments by force!

163.

163.

‘‘Nisīthepi rahodāni, sutto rājā sasārathi;

Ādāya vatthaṃ maṇikuṇḍalañca, hantvāna sākhāhi avattharāmā’’ti.

“It is now as secluded as at midnight; the king with his charioteer is asleep. Let us kill him, take his robe and jeweled earrings, and cover him with branches.”

Tattha [Pg.434] migaluddoti luddo viya migānaṃ gavesanato ‘‘migaluddo’’ti vutto. Ogaṇoti gaṇā ohīno parihīno hutvā. Takkarānaṃ kuṭiṃ katanti so rājā tattha araññe corānaṃ vasanatthāya kataṃ gāmakaṃ addasa. Tassāti tato corakuṭito. Luddāni bhāsatīti patikolambena saddhiṃ dāruṇāni vacanāni katheti. Sampannavāhanoti sampannaassavāhano. Lohituṇhīsoti rattena uṇhīsapaṭṭena samannāgato. Sampatiketi sampati idāni, evarūpe ṭhitamajjhanhikakāleti attho. Sāhasāti sāhasena pasayhākāraṃ katvā gaṇhāmāti vadati. Nisīthepi rahodānīti nisīthepi idānipi raho. Idaṃ vadati – yathā nisīthe aḍḍharattasamaye manussā kilantā sayanti, raho nāma hoti, idāni ṭhitamajjhanhikepi kāle tathevāti. Hantvānāti rājānaṃ māretvā vatthābharaṇānissa gahetvā atha naṃ pāde gahetvā kaḍḍhitvā ekamante sākhāhi paṭicchādemāti.

Herein, migaluddo (deer-hunter): he is called this because he seeks deer like a hunter (luddo). Ogaṇo: separated from his group. Takkarānaṃ kuṭiṃ kataṃ (a hut made for thieves): that king saw a small village made in the forest for thieves to live in. Tassā: from that thieves’ hut. Luddāni bhāsati (speaks cruelly): he speaks harsh words with Patikolamba. Sampannavāhano: having excellent horses for a vehicle. Lohituṇhīso: endowed with a red turban-cloth. Sampatike: now, at the present time; the meaning is, at this time of high noon. Sāhasā: he says, “Let us take by force, by a violent act.” Nisīthepi rahodāni: it is now as secluded as at midnight. This is what he is saying: just as at midnight, in the middle of the night, when people are tired and asleep, it is secluded, so it is now at high noon. Hantvāna: having killed the king and taken his clothes and ornaments, then, grabbing him by the feet and dragging him aside, let us cover him with branches.

Iti so vegena sakiṃ nikkhamati, sakiṃ patikolambassa santikaṃ gacchati. So tassa vacanaṃ sutvā nikkhamitvā olokento rājabhāvaṃ ñatvā bhīto gāthamāha –

Thus Sattigumba quickly went out once, and once he went to Patikolamba. Hearing his words, Patikolamba went out and looked, and recognizing the king’s royal state, he became frightened and recited a verse:

164.

164.

‘‘Kinnu ummattarūpova, sattigumba pabhāsasi;

Durāsadā hi rājāno, aggi pajjalito yathā’’ti.

“Why do you speak like a madman, Sattigumba? For kings are difficult to approach, like a blazing fire.”

Atha naṃ suvo gāthāya ajjhabhāsi –

Then the parrot addressed him with a verse:

165.

165.

‘‘Atha tvaṃ patikolamba, matto thullāni gajjasi;

Mātari mayha naggāya, kinnu tvaṃ vijigucchase’’ti.

“But you, Patikolamba, drunk, you roar out coarse things! Why are you disgusted at my naked mother?”

Tattha atha tvanti nanu tvaṃ. Mattoti corānaṃ ucchiṭṭhasuraṃ labhitvā tāya matto hutvā pubbe mahāgajjitāni gajjasi. Mātarīti corajeṭṭhakassa bhariyaṃ sandhāyāha. Sā kira tadā sākhābhaṅgaṃ nivāsetvā carati. Vijigucchaseti mama mātari naggāya kinnu tvaṃ idāni corakammaṃ jigucchasi, kātuṃ na icchasīti.

Herein, atha tvaṃ: but you. Matto: having obtained the thieves’ leftover liquor and become intoxicated by it, you used to roar great roars. Mātari: he says this referring to the wife of the chief thief. She, it is said, was then going about wearing a garment of branches. Vijigucchase: why are you now disgusted by the act of thievery and unwilling to do it, when you were not disgusted by my naked mother?

Rājā pabujjhitvā tassa tena saddhiṃ manussabhāsāya kathentassa vacanaṃ sutvā ‘‘sappaṭibhayaṃ idaṃ ṭhāna’’nti sārathiṃ uṭṭhāpento gāthamāha –

The king awoke, and hearing the words of the parrot speaking in human language with the man, he thought, “This place is dangerous,” and rousing his charioteer, he spoke a verse:

166.

166.

‘‘Uṭṭhehi [Pg.435] samma taramāno, rathaṃ yojehi sārathi;

Sakuṇo me na ruccati, aññaṃ gacchāma assama’’nti.

“Get up quickly, friend charioteer, and yoke the chariot! This bird does not please me; let us go to another hermitage.”

Sopi sīghaṃ uṭṭhahitvā rathaṃ yojetvā gāthamāha –

He too rose quickly, yoked the chariot, and spoke this verse:

167.

167.

‘‘Yutto ratho mahārāja, yutto ca balavāhano;

Adhitiṭṭha mahārāja, aññaṃ gacchāma assama’’nti.

“The chariot is yoked, great king, and the strong steeds are yoked. Mount, great king! Let us go to another hermitage.”

Tattha balavāhanoti balavavāhano, mahāthāmaassasampannoti attho. Adhitiṭṭhāti abhiruha.

Herein, balavāhano: having strong draft animals, that is, endowed with horses of great stamina. Adhitiṭṭha: mount.

Abhiruḷhamatteyeva ca tasmiṃ sindhavā vātavegena pakkhandiṃsu. Sattigumbo rathaṃ gacchantaṃ disvā saṃvegappatto dve gāthā abhāsi –

And just as soon as the king had mounted, the Sindh horses rushed off with the speed of the wind. Sattigumba, seeing the chariot departing, was filled with agitation and recited two verses:

168.

168.

‘‘Ko numeva gatā sabbe, ye asmiṃ paricārakā;

Esa gacchati pañcālo, mutto tesaṃ adassanā.

“Where have all the men gone who were here? This Pañcāla king is leaving, escaped because they did not see him.

169.

169.

‘‘Kodaṇḍakāni gaṇhatha, sattiyo tomarāni ca;

Esa gacchati pañcālo, mā vo muñcittha jīvata’’nti.

“Take up your bows, spears, and lances! That Pañcāla king is getting away! Do not let him escape you alive!”

Tattha ko numeti kuhiṃ nu ime. Asminti imasmiṃ assame. Paricārakāti corā. Adassanāti etesaṃ corānaṃ adassanena mutto esa gacchatīti, etesaṃ hatthato mutto hutvā esa adassanaṃ gacchatītipi attho. Kodaṇḍakānīti dhanūni. Jīvatanti tumhākaṃ jīvantānaṃ mā muñcittha, āvudhahatthā dhāvitvā gaṇhatha nanti.

Herein, “Who indeed?” means “Where are these?” “In this” means in this hermitage. “Attendants” means the thieves. “Not seeing” means: he goes free because these thieves do not see him; or it means that having been freed from their hands, he goes unseen. “Bows” means bows. “While you live” means: do not release him while you are alive; run with weapons in hand and seize him.

Evaṃ tassa viravitvā aparāparaṃ dhāvantasseva rājā isīnaṃ assamaṃ patto. Tasmiṃ khaṇe isayo phalāphalatthāya gatā. Eko pupphakasuvova assamapade ṭhito hoti. So rājānaṃ disvā paccuggamanaṃ katvā paṭisanthāramakāsi. Tamatthaṃ pakāsento satthā catasso gāthā abhāsi –

Thus, as he kept crying out and running back and forth, the king reached the hermitage of the seers. At that moment, the seers had gone out to gather fruits and roots. Only a parrot named Pupphaka was standing in the hermitage grounds. Seeing the king, he went out to meet him and offered a welcome. To clarify this matter, the Teacher uttered four stanzas:

170.

170.

‘‘Athāparo paṭinandittha, suvo lohitatuṇḍako;

Svāgataṃ te mahārāja, atho te adurāgataṃ;

Issarosi anuppatto, yaṃ idhatthi pavedaya.

“Then another rejoiced, a red-beaked parrot: ‘Welcome to you, great king, and your coming is not unwelcome. You have arrived as master; declare what you wish of what is here.’”

171.

171.

‘‘Tiṇḍukāni [Pg.436] piyālāni, madhuke kāsumāriyo;

Phalāni khuddakappāni, bhuñja rāja varaṃ varaṃ.

“Tinduka fruits, piyālas, madhukas, and kāsumārīs; these small-sized fruits, O king, eat the very best.”

172.

172.

‘‘Idampi pānīyaṃ sītaṃ, ābhataṃ girigabbharā;

Tato piva mahārāja, sace tvaṃ abhikaṅkhasi.

“This water, too, is cool, brought from a mountain cavern; drink from it, great king, if you so desire.”

173.

173.

‘‘Araññaṃ uñchāya gatā, ye asmiṃ paricārakā;

Sayaṃ uṭṭhāya gaṇhavho, hatthā me natthi dātave’’ti.

“Those who are my attendants here have gone to the forest to glean. Please get up yourself and take them, for I have no hands with which to give.”

Tattha paṭinanditthāti rājānaṃ disvāva tussi. Lohitatuṇḍakoti rattatuṇḍo sobhaggappatto. Madhuketi madhukaphalāni. Kāsumāriyoti evaṃnāmakāni phalāni, kāraphalāni vā. Tato pivāti tato pānīyamāḷato gahetvā pānīyaṃ piva. Ye asmiṃ paricārakāti mahārāja, ye imasmiṃ assame vicaraṇakā isayo, te araññaṃ uñchāya gatā. Gaṇhavhoti phalāphalāni gaṇhatha. Dātaveti dātuṃ.

Herein, “rejoiced” means he was pleased on seeing the king. “Red-beaked” means with a red beak, having attained beauty. “Madhukas” means madhuka fruits. “Kāsumārīs” means fruits of that name, or kāra fruits. “Drink from it” means: take water from the water-stand and drink. “Those who are my attendants here” means: O great king, those seers who dwell in this hermitage have gone to the forest to glean. “Take them” means: take the fruits and roots. “To give” means for giving.

Rājā tassa paṭisanthāre pasīditvā gāthādvayamāha –

The king, pleased with his welcome, spoke a pair of stanzas:

174.

174.

‘‘Bhaddako vatayaṃ pakkhī, dijo paramadhammiko;

Atheso itaro pakkhī, suvo luddāni bhāsati.

“This bird is truly excellent, a twice-born one, supremely righteous. But that other bird, the parrot, speaks cruel words.”

175.

175.

‘‘‘Etaṃ hanatha bandhatha, mā vo muñcittha jīvataṃ’;

Iccevaṃ vilapantassa, sotthiṃ pattosmi assama’’nti.

“‘Strike him, bind him, do not let him go alive!’ While it was wailing thus, I reached this hermitage in safety.”

Tattha itaroti corakuṭiyaṃ suvako. Iccevanti ahaṃ pana tassa evaṃ vilapantasseva imaṃ assamaṃ sotthinā patto.

Herein, “the other” is the parrot in the thieves’ hut. “Thus” means: while it was wailing in this way, I reached this hermitage in safety.

Rañño kathaṃ sutvā pupphako dve gāthā abhāsi –

Having heard the king's speech, Pupphaka uttered two stanzas:

176.

176.

‘‘Bhātarosma mahārāja, sodariyā ekamātukā;

Ekarukkhasmiṃ saṃvaḍḍhā, nānākhettagatā ubho.

“We are brothers, great king, from the same mother's womb. We were raised in the same tree, but we both went to different fields.”

177.

177.

‘‘Sattigumbo ca corānaṃ, ahañca isinaṃ idha;

Asataṃ so, sataṃ ahaṃ, tena dhammena no vinā’’ti.

“He is in the thicket of spears with the thieves, while I am here with the seers. He follows the unrighteous, I the righteous; from that nature we are not separate.”

Tattha bhātarosmāti mahārāja, so ca ahañca ubho bhātaro homa. Corānanti so corānaṃ santike saṃvaḍḍho, ahaṃ isīnaṃ santike[Pg.437]. Asataṃ so, sataṃ ahanti so asādhūnaṃ dussīlānaṃ santikaṃ upagato, ahaṃ sādhūnaṃ sīlavantānaṃ. Tena dhammena no vināti mahārāja, taṃ sattigumbaṃ corā coradhammena corakiriyāya vinesuṃ, maṃ isayo isidhammena isisīlācārena, tasmā sopi tena coradhammena no vinā hoti, ahampi isidhammena no vinā homīti.

Herein, “we are brothers” means: great king, he and I are both brothers. “With the thieves” means: he was raised in the presence of thieves, I in the presence of seers. “He with the bad, I with the good” means: he has gone to the unrighteous and immoral, I to the righteous and virtuous. “From that nature we are not separate” means: great king, the thieves trained him in the thieves' way, in the conduct of thieves; the seers trained me in the seers' way, in the conduct and virtue of seers. Therefore he is not separate from that thieves' way, and I am not separate from the seers' way.

Idāni taṃ dhammaṃ vibhajanto gāthādvayamāha –

Now, analyzing that nature, he spoke a pair of stanzas:

178.

178.

‘‘Tattha vadho ca bandho ca, nikatī vañcanāni ca;

Ālopā sāhasākārā, tāni so tattha sikkhati.

“There, striking and binding, deceit and cheating, plundering and violent deeds—these things he learns there.”

179.

179.

‘‘Idha saccañca dhammo ca, ahiṃsā saṃyamo damo;

Āsanūdakadāyīnaṃ, aṅke vaddhosmi bhāradhā’’ti.

“Here, truth and righteousness, non-harming, restraint, and taming. I have been raised in the lap of those who give seats and water, O Bhāradha.”

Tattha nikatīti patirūpakena vañcanā. Vañcanānīti ujukavañcanāneva. Ālopāti divā gāmaghātā. Sāhasākārāti gehaṃ pavisitvā maraṇena tajjetvā sāhasikakammakaraṇāni. Saccanti sabhāvo. Dhammoti sucaritadhammo. Ahiṃsāti mettāpubbabhāgo. Saṃyamoti sīlasaṃyamo. Damoti indriyadamanaṃ. Āsanūdakadāyīnanti abbhāgatānaṃ āsanañca udakañca dānasīlānaṃ. Bhāradhāti rājānaṃ ālapati.

Herein, “deceit” is cheating by means of a counterfeit. “Cheating” is just straightforward cheating. “Plundering” is attacking a village by day. “Violent deeds” means entering a house, threatening with death, and committing violent acts. “Truth” means one's true nature. “Righteousness” is the principle of good conduct. “Non-harming” has loving-kindness as its forerunner. “Restraint” is moral restraint. “Taming” is the taming of the faculties. “Of those who give seats and water” means of those who are in the habit of giving seats and water to guests. “O Bhāradha” is an address to the king.

Idāni rañño dhammaṃ desento imā gāthā abhāsi –

Now, teaching the Dhamma to the king, he uttered these stanzas:

180.

180.

‘‘Yaṃ yañhi rāja bhajati, santaṃ vā yadi vā asaṃ;

Sīlavantaṃ visīlaṃ vā, vasaṃ tasseva gacchati.

“Whomever one associates with, O king, whether a good person or a bad one, virtuous or unvirtuous, one falls under that one's power.”

181.

181.

‘‘Yādisaṃ kurute mittaṃ, yādisaṃ cūpasevati;

Sopi tādisako hoti, sahavāso hi tādiso.

“Whatever kind of friend one makes, whatever kind of person one associates with, one becomes just like that, for association is of such a kind.”

182.

182.

‘‘Sevamāno sevamānaṃ, samphuṭṭho samphusaṃ paraṃ;

Saro diddho kalāpaṃva, alittamupalimpati;

Upalepabhayā dhīro, neva pāpasakhā siyā.

“One who associates with another is influenced by them, just as one who touches another is affected by the contact. A poisoned arrow will smear its quiver, staining an arrow that was unstained. Fearing such contamination, the wise person should not have a wicked friend.”

183.

183.

‘‘Pūtimacchaṃ kusaggena, yo naro upanayhati;

Kusāpi pūti vāyanti, evaṃ bālūpasevanā.

“The man who wraps a rotten fish with kusa grass makes the kusa grass smell rotten too; such is association with a fool.”

184.

184.

‘‘Tagarañca [Pg.438] palāsena, yo naro upanayhati;

Pattāpi surabhi vāyanti, evaṃ dhīrūpasevanā.

“The man who wraps tagara powder in a palāsa leaf makes the leaves smell fragrant too; such is association with the wise.”

185.

185.

‘‘Tasmā pattapuṭasseva, ñatvā sampākamattano;

Asante nopaseveyya, sante seveyya paṇḍito;

Asanto nirayaṃ nenti, santo pāpenti suggati’’nti.

“Therefore, having understood the consequence for oneself, just as for the leaf-container, the wise person should not associate with the bad but should associate with the good. The bad lead to hell; the good lead to a good destination.”

Tattha santaṃ vā yadi vā asanti sappurisaṃ vā asappurisaṃ vā. Sevamāno sevamānanti seviyamāno ācariyo sevamānaṃ antevāsikaṃ. Samphuṭṭhoti antevāsinā vā phuṭṭho ācariyo. Samphusaṃ paranti paraṃ ācariyaṃ samphusanto antevāsī vā. Alittanti taṃ antevāsikaṃ pāpadhammena alittaṃ so ācariyo visadiddho saro sesaṃ sarakalāpaṃ viya limpati. Evaṃ bālūpasevanāti bālūpasevī hi pūtimacchaṃ upanayhanakusaggaṃ viya hoti, pāpakammaṃ akarontopi avaṇṇaṃ akittiṃ labhati. Dhīrūpasevanāti dhīrūpasevī puggalo tagarādigandhajātipaliveṭhanapattaṃ viya hoti, paṇḍito bhavituṃ asakkontopi kalyāṇamittasevī guṇakittiṃ labhati. Pattapuṭassevāti duggandhasugandhapaliveṭhanapaṇṇasseva. Sampākamattanoti kalyāṇamittasaṃsaggavasena attano paripākaṃ paribhāvanaṃ ñatvāti attho. Pāpenti suggatinti santo sammādiṭṭhikā attānaṃ nissite satte saggameva pāpentīti desanaṃ yathānusandhimeva pāpesi.

Herein, “a good person or a bad one” means a true person or an untrue person. “One who associates with an associate”: the teacher who is being associated with influences the student who is associating. “Touched”: the teacher is touched by the student. “Touching another”: or the student is touching the other, the teacher. “Smears the unsmeared”: that teacher smears the student, who was unsmeared by bad qualities, just as a poisoned arrow smears the rest of the quiver of arrows. “Such is association with a fool”: for one who associates with a fool is like the kusa grass that wraps a rotten fish; even without doing a bad deed, one acquires a bad reputation and disrepute. “Such is association with the wise”: a person who associates with the wise is like the leaf that wraps tagara and other kinds of scents; even if unable to become a pandit, by associating with a good friend one acquires a reputation for good qualities. “Like a leaf-container” means just like a leaf that wraps something foul-smelling or fragrant. “The consequence for oneself” means: having known one's own ripening and development through association with a good friend. “Lead to a good destination”: the good, those of right view, lead the beings who depend on them to heaven itself. He delivered the teaching in line with this connection.

Rājā tassa dhammakathāya pasīdi, isigaṇopi āgato. Rājā isayo vanditvā ‘‘bhante, maṃ anukampamānā mama vasanaṭṭhāne vasathā’’ti vatvā tesaṃ paṭiññaṃ gahetvā nagaraṃ gantvā suvānaṃ abhayaṃ adāsi. Isayopi tattha agamaṃsu. Rājā isigaṇaṃ uyyāne vasāpento yāvajīvaṃ upaṭṭhahitvā saggapuraṃ pūresi. Athassa puttopi chattaṃ ussāpento isigaṇaṃ paṭijaggiyevāti tasmiṃ kulaparivaṭṭe satta rājāno isigaṇassa dānaṃ pavattayiṃsu. Mahāsatto araññe vasantoyeva yathākammaṃ gato.

The king was pleased with his Dhamma talk, and the group of seers also arrived. The king paid homage to the seers and said, “Venerable sirs, out of compassion for me, please dwell in my residence.” Having obtained their consent, he returned to the city and granted safety to the parrots. The seers also went there. The king, having settled the group of seers in a park, attended to them for life and went on to fill the heavenly city. Then his son too, when raising the royal parasol, looked after the group of seers. In that family line, seven kings continued the giving to the group of seers. The Great Being, while still dwelling in the forest, passed away according to his kamma.

Satthā [Pg.439] imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, bhikkhave, pubbepi devadatto pāpo pāpaparivāroyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā sattigumbo devadatto ahosi, corā devadattaparisā, rājā ānando, isigaṇā buddhaparisā, pupphakasuvo pana ahameva ahosi’’nti.

The Teacher, having delivered this Dhamma discourse, said: “Thus, bhikkhus, in the past too Devadatta was wicked and had a wicked retinue.” Then he made the connection in the Jātaka: “At that time, the parrot Sattigumba was Devadatta, the thieves were Devadatta's assembly, the king was Ānanda, the group of seers was the Buddha's assembly, but the parrot Pupphaka was myself.”

Sattigumbajātakavaṇṇanā sattamā.

The Commentary on the Sattigumba Jātaka, the Seventh.

[504] 8. Bhallātiyajātakavaṇṇanā

[504] 8. The Commentary on the Bhallātiya Jātaka

Bhallātiyo nāma ahosi rājāti idaṃ satthā jetavane viharanto mallikaṃ deviṃ ārabbha kathesi. Tassā kira ekadivasaṃ raññā saddhiṃ sayanaṃ nissāya kalaho ahosi. Rājā kujjhitvā naṃ na olokesi. Sā cintesi ‘‘nanu tathāgato rañño mayi kuddhabhāvaṃ na jānātī’’ti. Satthā taṃ kāraṇaṃ ñatvā punadivase bhikkhusaṅghaparivuto sāvatthiṃ piṇḍāya pavisitvā rañño gehadvāraṃ gato. Rājā paccuggantvā pattaṃ gahetvā satthāraṃ pāsādaṃ āropetvā paṭipāṭiyā bhikkhusaṅghaṃ nisīdāpetvā dakkhiṇodakaṃ datvā paṇītenāhārena parivisitvā bhattakiccāvasāne ekamantaṃ nisīdi. Satthā ‘‘kiṃ nu kho, mahārāja, mallikā na paññāyatī’’ti pucchitvā ‘‘attano sukhamadamattatāyā’’ti vutte ‘‘nanu, mahārāja, tvaṃ pubbe kinnarayoniyaṃ nibbattitvā ekarattiṃ kinnariyā vinā hutvā satta vassasatāni paridevamāno vicarī’’ti vatvā tena yācito atītaṃ āhari.

There was a king named Bhallātiya. The Teacher told this story while dwelling at Jetavana concerning Queen Mallikā. It is said that one day she had a quarrel with the king over a matter in the bedchamber. The king became angry and would not look at her. She thought: “Surely the Tathāgata does not know that the king is angry with me.” The Teacher, knowing the reason, on the next day, surrounded by the community of bhikkhus, entered Sāvatthi for alms and went to the king’s palace door. The king went out to meet him, took his bowl, led the Teacher up to the palace, had the community of bhikkhus seated in order, gave the water of dedication, served them with exquisite food, and when the meal was over, he sat down to one side. The Teacher asked: “Great king, why is Mallikā not to be seen?” When he was told, “Because of her intoxication with her own happiness and pride,” the Teacher said: “But, great king, did you not in the past take rebirth in the womb of a kinnara and, having been separated from a kinnarī for a single night, wander about lamenting for seven hundred years?” Then, at the king's request, he related the past.

Atīte bārāṇasiyaṃ bhallātiyo nāma rājā rajjaṃ kārento ‘‘aṅgārapakkamigamaṃsaṃ khādissāmī’’ti rajjaṃ amaccānaṃ niyyādetvā sannaddhapañcāvudho susikkhitakoleyyakasuṇakhagaṇaparivuto nagarā nikkhamitvā himavantaṃ pavisitvā anugaṅgaṃ gantvā upari abhiruhituṃ asakkonto ekaṃ gaṅgaṃ otiṇṇanadiṃ disvā tadanusārena gacchanto migasūkarādayo vadhitvā aṅgārapakkamaṃsaṃ khādanto uccaṭṭhānaṃ abhiruhi. Tattha ramaṇīyā nadikā paripuṇṇakāle thanapamāṇodakā hutvā sandati, aññadā jaṇṇukapamāṇodakā hoti. Tattha nānappakārakā macchakacchapā vicaranti. Udakapariyante [Pg.440] rajatapaṭṭavaṇṇavālukā ubhosu tīresu nānāpupphaphalabharitavinamitā rukkhā pupphaphalarasamattehi nānāvihaṅgamabhamaragaṇehi samparikiṇṇā vividhamigasaṅghanisevitā sītacchāyā. Evaṃ ramaṇīyāya hemavatanadiyā tīre dve kinnarā aññamaññaṃ āliṅgitvā paricumbitvā nānappakārehi paridevantā rodanti.

In the past, when King Bhallātiya was ruling in Bārāṇasī, he thought, “I will eat charcoal-roasted game,” and entrusting the kingdom to his ministers, he armed himself with the five kinds of weapons, and surrounded by a pack of well-trained Koleyya hounds, he departed from the city. Entering the Himalayas, he went along the Ganges, but being unable to climb higher, he saw a river that flowed down into the Ganges and went along it. Killing deer, boars, and other animals, and eating the charcoal-roasted meat, he ascended to a high place. There a delightful little river flowed, which in the full season had water up to the breast, but at other times was only knee-deep. Various kinds of fish and turtles swam about in it. At the water’s edge was sand the color of a silver sheet, and on both banks were trees bent down, laden with various flowers and fruits, swarming with various flocks of birds and swarms of bees intoxicated with the nectar of the flowers and fruits, frequented by diverse herds of game, and offering cool shade. On the bank of this delightful Himalayan river, two kinnaras were embracing and kissing each other, and weeping and lamenting in various ways.

Rājā tassā nadiyā tīrena gandhamādanaṃ abhiruhanto te kinnare disvā ‘‘kiṃ nu kho ete evaṃ paridevanti, pucchissāmi ne’’ti cintetvā sunakhe oloketvā accharaṃ pahari. Susikkhitakoleyyakasunakhā tāya saññāya gumbaṃ pavisitvā urena nipajjiṃsu. So tesaṃ paṭisallīnabhāvaṃ ñatvā dhanukalāpañceva sesāvudhāni ca rukkhaṃ nissāya ṭhapetvā padasaddaṃ akaronto saṇikaṃ tesaṃ santikaṃ gantvā ‘‘kiṃkāraṇā tumhe rodathā’’ti kinnare pucchi. Tamatthaṃ pakāsento satthā tisso gāthā abhāsi –

The king, while ascending Mount Gandhamādana along the bank of that river, saw those kinnaras and thought: “Why are they lamenting so? I will ask them.” Then, glancing at his dogs, he snapped his fingers. The well-trained Koleyya hounds, understanding that sign, entered a thicket and lay down on their chests. Knowing that they had become still, he leaned his bow and quiver and his other weapons against a tree and, making no sound with his footsteps, slowly went up to them and asked the kinnaras: “For what reason are you weeping?” To make this matter clear, the Teacher spoke three stanzas:

186.

186.

‘‘Bhallātiyo nāma ahosi rājā, raṭṭhaṃ pahāya migavaṃ acāri so;

Agamā girivaraṃ gandhamādanaṃ, supupphitaṃ kimpurisānuciṇṇaṃ.

“There was a king named Bhallātiya, who left his realm and went on the hunt; he came to Gandhamādana, best of mountains, well-flowered and frequented by kimpurisas.

187.

187.

‘‘Sāḷūrasaṅghañca nisedhayitvā, dhanuṃ kalāpañca so nikkhipitvā;

Upāgami vacanaṃ vattukāmo, yatthaṭṭhitā kimpurisā ahesuṃ.

“Having quieted the pack of hounds, and having laid down his bow and quiver, he approached, wishing to speak, to where the kimpurisas were standing.

188.

188.

‘‘Himaccaye hemavatāya tīre, kimidhaṭṭhitā mantayavho abhiṇhaṃ;

Pucchāmi vo mānusadehavaṇṇe, kathaṃ vo jānanti manussaloke’’ti.

“At winter’s end, on the bank of the Hemavatā, why do you stand here constantly conferring? I ask you, who have the appearance of human beings: by what name are you known in the world of humans?”

Tattha sāḷūrasaṅghanti sunakhagaṇaṃ. Himaccayeti catunnaṃ hemantamāsānaṃ atikkame. Hemavatāyāti imissā hemavatāya nadiyā tīre.

Herein, the pack of hounds means the pack of dogs. At winter’s end means at the passing of the four winter months. Of the Hemavatā means on the bank of this river Hemavatā.

Rañño [Pg.441] vacanaṃ sutvā kinnaro tuṇhī ahosi, kinnarī pana raññā saddhiṃ sallapi –

Hearing the king's words, the male kinnara became silent, but the female kinnarī conversed with the king:

189.

189.

‘‘Mallaṃ giriṃ paṇḍarakaṃ tikūṭaṃ, sītodakā anuvicarāma najjo;

Migā manussāva nibhāsavaṇṇā, jānanti no kimpurisāti luddā’’ti.

“We wander about Mount Malla, Paṇḍaraka, and Tikūṭa, and along the rivers with cool water. With a radiant appearance like deer or humans, hunters know us as kimpurisas, O hunter.”

Tattha mallaṃ girinti samma luddaka, mayaṃ imaṃ mallagiriñca paṇḍarakañca tikūṭañca imā ca najjo anuvicarāma. ‘‘Mālāgiri’’ntipi pāṭho. Nibhāsavaṇṇāti nibhāsamānavaṇṇā, dissamānasarīrāti attho.

Herein, Mount Malla: Friend hunter, we wander about this Mount Malla, Paṇḍaraka, and Tikūṭa, and these rivers. There is also the reading Mālāgiri. With a radiant appearance means having a shining appearance; the meaning is having a visible body.

Tato rājā tisso gāthā abhāsi –

Then the king spoke three stanzas:

190.

190.

‘‘Sukiccharūpaṃ paridevayavho, āliṅgito cāsi piyo piyāya;

Pucchāmi vo mānusadehavaṇṇe, kimidha vane rodatha appatītā.

“You lament as if in great distress, yet your beloved is embraced by his dear one. I ask you, who have the appearance of human beings, why do you weep here in the forest, discontented?

191.

191.

‘‘Sukiccharūpaṃ paridevayavho, āliṅgito cāsi piyo piyāya;

Pucchāmi vo mānusadehavaṇṇe, kimidha vane vilapatha appatītā.

“You lament as if in great distress, yet your beloved is embraced by his dear one. I ask you, who have the appearance of human beings, why do you wail here in the forest, discontented?

192.

192.

‘‘Sukiccharūpaṃ paridevayavho, āliṅgito cāsi piyo piyāya;

Pucchāmi vo mānusadehavaṇṇe, kimidha vane socatha appatītā’’ti.

“You lament as if in great distress, yet your beloved is embraced by his dear one. I ask you, who have the appearance of human beings, why do you grieve here in the forest, discontented?”

Tattha sukiccharūpanti suṭṭhu dukkhappattā viya hutvā. Āliṅgito cāsi piyo piyāyāti tayā piyāya tava piyo āliṅgito ca āsi. ‘‘Āliṅgiyo cāsī’’tipi pāṭho, ayamevattho. Kimidha vaneti kiṃkāraṇā idha vane antarantarā āliṅgitvā paricumbitvā piyakathaṃ kathetvā puna appatītā rodathāti.

Herein, as if in great distress means as if having attained great suffering. And your beloved is embraced by his dear one means: your beloved was embraced by you, his dear one. There is also the reading Āliṅgiyo cāsī; the meaning is the same. Why here in the forest means: for what reason, here in the forest, after embracing and kissing from time to time, and speaking endearing words, do you again become discontented and weep?

Tato [Pg.442] parā ubhinnampi ālāpasallāpagāthā honti –

Then follow the stanzas of conversation and discussion between the two:

193.

193.

‘‘Mayekarattaṃ vippavasimha ludda, akāmakā aññamaññaṃ sarantā;

Tamekarattaṃ anutappamānā, socāma ‘sā ratti punaṃ na hossati’.

“We were separated for one night, O hunter, unwillingly, while remembering each other. Grieving over that one night, we lament, thinking: ‘That night will not come again.’”

194.

194.

‘‘Yamekarattaṃ anutappathetaṃ, dhanaṃva naṭṭhaṃ pitaraṃva petaṃ;

Pucchāmi vo mānusadehavaṇṇe, kathaṃ vinā vāsamakappayittha.

“That you lament for one night as for lost wealth or a deceased father—I ask you, who have the appearance of human beings, how did you manage to live apart?”

195.

195.

‘‘Yamimaṃ nadiṃ passasi sīghasotaṃ, nānādumacchādanaṃ selakūlaṃ;

Taṃ me piyo uttari vassakāle, mamañca maññaṃ anubandhatīti.

“This river that you see with its swift current, shaded by various trees, with rocky banks—my beloved crossed it during the rainy season, thinking, I believe, that he was following me.

196.

196.

‘‘Ahañca aṅkolakamocināmi, atimuttakaṃ sattaliyothikañca;

‘Piyo ca me hehiti mālabhārī, ahañca naṃ mālinī ajjhupessaṃ’.

“And I was gathering aṅkola flowers, atimuttaka, and sattaliyothika, thinking: ‘My beloved will be a garland-wearer, and I, as a garland-maker, will attend on him.’”

197.

197.

‘‘Ahañcidaṃ kuravakamocināmi, uddālakā pāṭalisindhuvārakā;

‘Piyo ca me hehiti mālabhārī, ahañca naṃ mālinī ajjhupessaṃ’.

“And I was gathering these kuravaka, uddālaka, pāṭali, and sindhuvāraka flowers, thinking: ‘My beloved will be a garland-wearer, and I, as a garland-maker, will attend on him.’”

198.

198.

‘‘Ahañca sālassa supupphitassa, oceyya pupphāni karomi mālaṃ;

‘Piyo ca me hehiti mālabhārī, ahañca naṃ mālinī ajjhupessaṃ’.

“And having plucked flowers from the well-flowered sāla tree, I made a garland, thinking: ‘My beloved will be a garland-wearer, and I, as a garland-maker, will attend on him.’”

199.

199.

‘‘Ahañca sālassa supupphitassa, oceyya pupphāni karomi bhāraṃ;

Idañca no hehiti santharatthaṃ, yatthajjimaṃ viharissāma rattiṃ.

“And having plucked flowers from the well-flowered sāla tree, I made a bundle, thinking: ‘And this will be our bedding, where we will spend this night.’”

200.

200.

‘‘Ahañca [Pg.443] kho agaḷuṃ candanañca, silāya piṃsāmi pamattarūpā;

‘Piyo ca me hehiti rositaṅgo, ahañca naṃ rositā ajjhupessaṃ’.

“‘And I, being heedless, was grinding aloe and sandalwood on a stone, thinking: “My beloved will be anointed, and I, having been anointed, will attend upon him.”’

201.

201.

‘‘Athāgamā salilaṃ sīghasotaṃ, nudaṃ sāle salaḷe kaṇṇikāre;

Āpūratha tena muhuttakena, sāyaṃ nadī āsi mayā suduttarā.

“‘Then the swift-flowing water came, sweeping away sāla, salaḷa, and kaṇṇikāra trees. It filled up in a moment, and by evening the river had become very difficult for me to cross.

202.

202.

‘‘Ubhosu tīresu mayaṃ tadā ṭhitā, sampassantā ubhayo aññamaññaṃ;

Sakimpi rodāma sakiṃ hasāma, kicchena no āgamā saṃvarī sā.

“‘We stood then on opposite banks, the two of us gazing at each other. Sometimes we wept, sometimes we laughed. That night passed for us with difficulty.

203.

203.

‘‘Pātova kho uggate sūriyamhi, catukkaṃ nadiṃ uttariyāna ludda;

Āliṅgiyā aññamaññaṃ mayaṃ ubho, sakimpi rodāma sakiṃ hasāma.

“‘In the morning, O hunter, when the sun had risen, having crossed the river when it was shallow, we two embraced each other. Sometimes we wept, sometimes we laughed.

204.

204.

‘‘Tīhūnakaṃ satta satāni ludda, yamidha mayaṃ vippavasimha pubbe;

Vassekimaṃ jīvitaṃ bhūmipāla, ko nīdha kantāya vinā vaseyya.

“‘It has been seven hundred years less three, O hunter, since we were separated here before. This life is but a single century, O guardian of the earth; who here would live without his beloved?’

205.

205.

‘‘Āyuñca vo kīvatako nu samma, sacepi jānātha vadetha āyuṃ;

Anussavā vuḍḍhato āgamā vā, akkhātha metaṃ avikampamānā.

“‘And how long is your lifespan, friends? If you know your lifespan, please tell me. Whether from tradition or from the teaching of the elders, tell this to me without wavering.’

206.

206.

‘‘Āyuñca no vassasahassaṃ ludda, na cantarā pāpako atthi rogo;

Appañca dukkhaṃ sukhameva bhiyyo, avītarāgā vijahāma jīvita’’nti.

“‘Our lifespan is a thousand years, O hunter, and in between there is no evil sickness. Our suffering is little and our happiness is far more, yet it is not free from passion that we relinquish life.’”

Tattha [Pg.444] mayekarattanti mayaṃ ekarattaṃ. Vippavasimhāti vippayuttā hutvā vasimha. Anutappamānāti ‘‘anicchamānānaṃ no ekaratto atīto’’ti taṃ ekarattaṃ anucintayamānā. Punaṃ na hessatīti puna na bhavissati nāgamissatīti socāma. Dhanaṃva naṭṭhaṃ pitaraṃva petanti dhanaṃ vā naṭṭhaṃ pitaraṃ vā mātaraṃ vāpetaṃ kālakataṃ kiṃ nu kho tumhe cintayamānā kena kāraṇena taṃ ekarattaṃ vinā vāsaṃ akappayittha, idaṃ me ācikkhathāti pucchati. Yamimanti yaṃ imaṃ. Selakūlanti dvinnaṃ selānaṃ antare sandamānaṃ. Vassakāleti ekassa meghassa uṭṭhāya vassanakāle. Amhākañhi imasmiṃ vanasaṇḍe rativasena carantānaṃ eko megho uṭṭhahi. Atha me piyasāmiko kinnaromaṃ ‘‘pacchato āgacchatī’’ti maññamāno etaṃ nadiṃ uttarīti āha.

Herein, ‘mayekarattanti’ means ‘we for one night.’ ‘Vippavasimhāti’ means ‘having been separated, we lived.’ ‘Anutappamānāti’ means ‘regretting, thinking, “Unwillingly, that one night has passed for us.”’ ‘Punaṃ na hessatīti’ means ‘“It will not happen again, it will not come again,” thus we grieve.’ ‘Dhanaṃva naṭṭhaṃ pitaraṃva petanti’ means he asks: ‘Like lost wealth or a deceased father or mother—what were you thinking, for what reason did you live apart for that one night? Tell me this.’ ‘Yamimanti’ means ‘this which.’ ‘Selakūlanti’ means ‘flowing between two rocks.’ ‘Vassakāleti’ means ‘at the time of rain, when a single cloud has arisen.’ She said: ‘For while we were wandering for pleasure in this forest grove, a single cloud arose. Then my beloved kinnara husband, thinking, “She is coming behind me,” crossed this river.’

Ahañcāti ahaṃ panetassa paratīraṃ gatabhāvaṃ ajānantī supupphitāni aṅkolakādīni pupphāni ocināmi. Tattha sattaliyothikañcāti kundālapupphañca suvaṇṇayothikañca ocinantī pana ‘‘piyo ca me mālabhārī bhavissati, ahañca naṃ mālinī hutvā ajjhupessa’’nti iminā kāraṇena ocināmi. Uddālakā pāṭalisindhuvārakāti tepi mayā ocitāyevāti vadati. Oceyyāti ocinitvā. Agaḷuṃ candanañcāti kāḷāgaḷuñca rattacandanañca. Rositaṅgoti vilittasarīro. Rositāti vilittā hutvā. Ajjhupessanti sayane upagamissāmi. Nudaṃ sāle salaḷe kaṇṇikāreti etāni mayā ocinitvā tīre ṭhapitāni pupphāni nudantaṃ harantaṃ. Suduttarāti tassā hi orimatīre ṭhitakāleyeva nadiyā udakaṃ āgataṃ, taṅkhaṇaññeva sūriyo atthaṅgato, vijjulatā niccharanti, kinnarā nāma udakabhīrukā honti, iti sā otarituṃ na visahi. Tenāha ‘‘sāyaṃ nadī āsi mayā suduttarā’’ti.

‘Ahañcāti’ means ‘but I, not knowing that he had gone to the far shore, was gathering fully bloomed flowers from the aṅkola tree and others.’ ‘Tattha sattaliyothikañcāti’ means ‘also gathering kundāla flowers and golden yothika flowers, thinking, “My beloved will wear this garland, and I, adorned with a garland, will approach him.”’ ‘Uddālakā pāṭalisindhuvārakāti’ means ‘those too were gathered by me, she says.’ ‘Oceyyāti’ means ‘having gathered.’ ‘Agaḷuṃ candanañcāti’ means ‘black aloe-wood and red sandalwood.’ ‘Rositaṅgoti’ means ‘his body anointed.’ ‘Rositāti’ means ‘having been anointed.’ ‘Ajjhupessanti’ means ‘I will approach him on the bed.’ ‘Nudaṃ sāle salaḷe kaṇṇikāreti’ means sweeping away and carrying off these flowers—sāla, salaḷa, and kaṇṇikāra—that had been gathered by me and placed on the shore. ‘Suduttarāti’ means ‘for when she stood on the near shore, the river’s water came, the sun set at that very moment, lightning flashed, and kinnaras are by nature afraid of water, so she was not able to enter it. Thus she said, “That evening, the river was very difficult for me to cross.”’

Sampassantāti vijjulatāniccharaṇakāle passantā. Rodāmāti andhakārakāle apassantā rodāma, vijjulatāniccharaṇakāle passantā hasāma. Saṃvarīti ratti. Catukkanti tucchaṃ. Uttariyānāti uttaritvā. Tīhūnakanti tīhi ūnāni satta vassasatāni. Yamidha mayanti yaṃ kālaṃ idha mayaṃ vippavasimha, so ito tīhi ūnakāni satta vassasatāni hontīti vadati. Vassekimanti vassaṃ ekaṃ imaṃ, tumhākaṃ ekameva vassasataṃ imaṃ jīvitanti vadati. Ko nīdhāti evaṃ parittake jīvite ko [Pg.445] nu idha kantāya vinā bhaveyya, ayuttaṃ tava piyabhariyāya vinā bhavitunti dīpeti.

‘Sampassantāti’ means ‘seeing during the flashes of lightning.’ ‘Rodāmāti’ means ‘we weep, not seeing in the darkness; we laugh, seeing when the lightning flashes.’ ‘Saṃvarīti’ means ‘night.’ ‘Catukkanti’ means ‘shallow.’ ‘Uttariyānāti’ means ‘having crossed.’ ‘Tīhūnakanti’ means ‘seven hundred years less three.’ ‘Yamidha mayanti’ means he says: ‘The time since we were separated here is seven hundred years less three from now.’ ‘Vassekimanti’ means he says: ‘This life of yours is only one hundred years.’ ‘Ko nīdhāti’ means he explains: ‘In such a short life, who here would be without his beloved? It is unfitting for you to be without your dear wife.’

Kīvatako nūti rājā kinnariyā vacanaṃ sutvā ‘‘imesaṃ āyuppamāṇaṃ pucchissāmī’’ti cintetvā ‘‘tumhākaṃ kittako āyū’’ti pucchati. Anussavāti sace vo kassaci vadantassa vā sutaṃ, mātāpitūnaṃ vā vuḍḍhānaṃ mahallakānaṃ santikā āgamo atthi, atha me tato anussavā vuḍḍhato āgamā vā etaṃ avikampamānā akkhātha. Na cantarāti amhākaṃ vassasahassaṃ āyu, antarā ca no pāpako jīvitantarāyakaro rogopi natthi. Avītarāgāti aññamaññaṃ avigatapemāva hutvā.

‘Kīvatako nūti’: Hearing the kinnarī’s words, the king thought, “I will ask about their lifespan,” and he asked, “How long is your lifespan?” ‘Anussavāti’: He asks: ‘If you have heard anyone speaking, or if there is a tradition from your parents, the old, and the aged, then tell me this without wavering, based on that report or tradition from the elders.’ ‘Na cantarāti’: They reply: ‘Our lifespan is a thousand years, and in the meantime there is no evil disease that interrupts life.’ ‘Avītarāgāti’ means ‘being with unfailing love for one another.’

Taṃ sutvā rājā ‘‘ime hi nāma tiracchānagatā hutvā ekarattiṃ vippayogena satta vassasatāni rodantā vicaranti, ahaṃ pana tiyojanasatike rajje mahāsampattiṃ pahāya araññe vicarāmi, aho akiccakārimhī’’ti tatova nivatto bārāṇasiṃ gantvā ‘‘kiṃ te, mahārāja, himavante acchariyaṃ diṭṭha’’nti amaccehi puṭṭho sabbaṃ ārocetvā tato paṭṭhāya dānāni dadanto bhoge bhuñji. Tamatthaṃ pakāsento satthā –

Hearing this, the king thought, “These creatures, though born as animals, weep and wander for seven hundred years on account of separation for a single night. Yet I, having abandoned great wealth in a kingdom of three hundred yojanas, wander in the forest. Alas, I have done what should not be done!” Then he turned back and went to Bārāṇasī. When asked by his ministers, “Great king, what marvels did you see in the Himalayas?” he told them everything. From then on, he gave gifts and enjoyed his possessions. The Teacher, revealing this meaning, said:

207.

207.

‘‘Idañca sutvāna amānusānaṃ, bhallātiyo ittaraṃ jīvitanti;

Nivattatha na migavaṃ acari, adāsi dānāni abhuñji bhoge’’ti. –

“And having heard this from the non-humans, Bhallātiya thought, ‘Life is short!’ He turned back and did not go hunting; he gave gifts and enjoyed his wealth.”

Imaṃ gāthaṃ vatvā puna ovadanto dve gāthā abhāsi –

Having spoken this verse, then exhorting further, he spoke two verses:

208.

208.

‘‘Idañca sutvāna amānusānaṃ, sammodatha mā kalahaṃ akattha;

Mā vo tapī attakammāparādho, yathāpi te kimpurisekarattaṃ.

“And having heard this from the non-humans, be in harmony; do not quarrel. Let not the fault of your own actions torment you, as it did the kimpurisas for that one night.

209.

209.

‘‘Idañca sutvāna amānusānaṃ, sammodatha mā vivādaṃ akattha;

Mā vo tapī attakammāparādho, yathāpi te kimpurisekaratta’’nti.

“And having heard this from the non-humans, be in harmony; do not make disputes. Let not the fault of your own actions torment you, as it did the kimpurisas for that one night.”

Tattha [Pg.446] amānusānanti kinnarānaṃ. Attakammāparādhoti attano kammadoso. Kimpurisekarattanti yathā te kimpurise ekarattiṃ kato attano kammadoso tapi, tathā tumhepi mā tapīti attho.

Herein, ‘amānusānaṃ’ means ‘of the kinnaras.’ ‘Attakammāparādho’ means ‘the fault of one’s own action.’ ‘Kimpurisekarattanti’ means: ‘Just as the fault of their own action, committed during a single night, tormented those kimpurisas, so you should not be tormented’—that is the meaning.

Mallikā devī tathāgatassa dhammadesanaṃ sutvā uṭṭhāyāsanā añjaliṃ paggayha dasabalassa thutiṃ karontī osānagāthamāha –

Queen Mallikā, having heard the Tathāgata’s Dhamma teaching, rose from her seat, raised her joined hands in reverence, and praised the Ten-Powered One with this concluding verse:

210.

210.

‘‘Vividhaṃ adhimanā suṇomahaṃ, vacanapathaṃ tava atthasaṃhitaṃ;

Muñcaṃ giraṃ nudaseva me daraṃ, samaṇa sukhāvaha jīva me cira’’nti.

“With devoted mind I listen to your varied teaching, so full of meaning. Uttering your voice, you drive away my fear. O recluse, bringer of happiness, live long for my sake!”

Tattha vividhaṃ adhimanā suṇomahanti bhante, tumhehi vividhehi nānākāraṇehi alaṅkaritvā desitaṃ dhammadesanaṃ ahaṃ adhimanā pasannacittā hutvā suṇomi. Vacanapathanti taṃ tumhehi vuttaṃ vividhavacanaṃ. Muñcaṃ giraṃ nudaseva me daranti kaṇṇasukhaṃ madhuraṃ giraṃ muñcanto mama hadaye sokadarathaṃ nudasiyeva harasiyeva. Samaṇa sukhāvaha jīva me ciranti bhante buddhasamaṇa, dibbamānusalokiyalokuttarasukhāvaha mama sāmi dhammarāja, ciraṃ jīvāti.

Herein, ‘vividhaṃ adhimanā suṇomahaṃ’ means: ‘Venerable sir, I listen with a devoted and serene mind to the Dhamma discourse taught by you, adorned with various and diverse reasons.’ ‘Vacanapathanti’ means ‘the diverse words spoken by you.’ ‘Muñcaṃ giraṃ nudaseva me daranti’ means: ‘Releasing speech that is sweet and pleasant to the ear, you surely remove the sorrow and distress from my heart.’ ‘Samaṇa sukhāvaha jīva me ciranti’ means: ‘Venerable Buddha-recluse, my lord, King of Dhamma, who brings divine, human, worldly, and supramundane happiness, may you live long!’

Kosalarājā tato paṭṭhāya tāya saddhiṃ samaggavāsaṃ vasi.

From that time onward, the King of Kosala lived together harmoniously with her.

Satthā imaṃ dhammadesanaṃ āharitvā jātakaṃ samodhānesi – ‘‘tadā kinnaro kosalarājā ahosi, kinnarī mallikā devī, bhallātiyarājā ahameva ahosi’’nti.

Having delivered this Dhamma teaching, the Teacher connected the Jātaka, saying: “At that time, the kinnara was the King of Kosala, the kinnarī was Queen Mallikā, and King Bhallātiya was none other than myself.”

Bhallātiyajātakavaṇṇanā aṭṭhamā.

The Commentary on the Bhallātiya Jātaka, the Eighth.

[505] 9. Somanassajātakavaṇṇanā

[505] 9. The Commentary on the Somanassa Jātaka

Ko taṃ hiṃsati heṭhetīti idaṃ satthā jetavane viharanto devadattassa vadhāya parisakkanaṃ ārabbha kathesi. Tadā hi satthā ‘‘na, bhikkhave, idāneva, pubbepesa mama vadhāya parisakkiyevā’’ti vatvā atītaṃ āhari.

“Who harms and harasses you?”—This the Teacher spoke while dwelling in Jeta's Grove, concerning Devadatta's scheming to kill him. Then the Teacher said, “Not only now, bhikkhus, but also in the past he schemed to kill me,” and related a story of the past.

Atīte [Pg.447] kururaṭṭhe uttarapañcālanagare reṇu nāma rājā rajjaṃ kāresi. Tadā mahārakkhito nāma tāpaso pañcasatatāpasaparivāro himavante ciraṃ vasitvā loṇambilasevanatthāya cārikaṃ caranto uttarapañcālanagaraṃ patvā rājuyyāne vasitvā sapariso piṇḍāya caranto rājadvāraṃ pāpuṇi. Rājā isigaṇaṃ disvā iriyāpathe pasanno alaṅkatamahātale nisīdāpetvā paṇītenāhārena parivisitvā ‘‘bhante, imaṃ vassārattaṃ mama uyyāneyeva vasathā’’ti vatvā tehi saddhiṃ uyyānaṃ gantvā vasanaṭṭhānāni kāretvā pabbajitaparikkhāre datvā vanditvā nikkhami. Tato paṭṭhāya sabbepi te rājanivesane bhuñjanti. Rājā pana aputtako puttaṃ pattheti, puttā nuppajjanti. Vassārattaccayena mahārakkhito ‘‘idāni himavanto ramaṇīyo, tattheva gamissāmā’’ti rājānaṃ āpucchitvā raññā katasakkārasammāno nikkhamitvā antarāmagge majjhanhikasamaye maggā okkamma ekassa sandacchāyassa rukkhassa heṭṭhā taruṇatiṇapiṭṭhe saparivāro nisīdi.

In the past, in the Kuru country, in the city of Uttarapañcāla, a king named Reṇu ruled the kingdom. At that time, an ascetic named Mahārakkhita, with a following of five hundred ascetics, having lived long in the Himalayas, set out on a journey to obtain salt and sour foods. Arriving at the city of Uttarapañcāla, he stayed in the royal park and, together with his retinue, went to the king's gate for alms. The king, seeing the group of ascetics, was pleased with their deportment. He had them seated on a grand, adorned platform, and served them fine food. Then he said, “Venerable sirs, please dwell in my park for the rainy season.” After speaking thus, he went with them to the park, had dwelling places prepared, provided the requisites of ascetics, paid homage, and departed. From then on, they all ate their meals in the royal palace. However, the king was childless and longed for a son, but no sons were born to him. At the end of the rainy season, Mahārakkhita thought, “Now the Himalayas are delightful; we shall go there.” Taking leave of the king, who honored him with due respect, he departed. Along the way, at midday, he left the road and sat down with his retinue beneath the shade of a densely canopied tree, on a patch of young grass.

Tāpasā kathaṃ samuṭṭhāpesuṃ ‘‘rājagehe vaṃsānurakkhito putto natthi, sādhu vatassa sace rājā puttaṃ labheyya, paveṇi ghaṭīyethā’’ti. Mahārakkhito tesaṃ kathaṃ sutvā ‘‘bhavissati nu kho rañño putto, udāhu no’’ti upadhārento ‘‘bhavissatī’’ti ñatvā evamāha ‘‘mā bhonto cintayittha, ajja paccūsakāle eko devaputto cavitvā rañño aggamahesiyā kucchimhi paṭisandhiṃ gaṇhissatī’’ti. Taṃ sutvā eko kuṭajaṭilo ‘‘idāni rājakulūpako bhavissāmī’’ti cintetvā tāpasānaṃ gamanakāle gilānālayaṃ katvā nipajjitvā ‘‘ehi gacchāmā’’ti vutto ‘‘na sakkomī’’ti āha. Mahārakkhito tassa nipannakāraṇaṃ ñatvā ‘‘yadā sakkosi, tadā āgaccheyyāsī’’ti vatvā isigaṇaṃ ādāya himavantameva gato. Kuhakopi nivattitvā vegenāgantvā rājadvāre ṭhatvā ‘‘mahārakkhitassa upaṭṭhākatāpaso āgato’’ti rañño ārocāpetvā raññā vegena pakkosāpito pāsādaṃ abhiruyha paññattāsane nisīdi. Rājā kuhakaṃ tāpasaṃ vanditvā ekamantaṃ nisinno isīnaṃ ārogyaṃ pucchitvā ‘‘bhante, atikhippaṃ nivattittha, vegena kenatthenāgatatthā’’ti āha. ‘‘Āma, mahārāja, isigaṇo sukhanisinno ‘sādhu vatassa, sace rañño paveṇipālako putto uppajjeyyā’ti kathaṃ samuṭṭhāpesi. Ahaṃ kathaṃ [Pg.448] sutvā ‘‘bhavissati nu kho rañño putto, udāhu no’’ti dibbacakkhunā olokento ‘‘mahiddhiko devaputto cavitvā aggamahesiyā sudhammāya kucchimhi nibbattissatī’’ti disvā ‘‘ajānantā gabbhaṃ nāseyyuṃ, ācikkhissāmi nesa’’nti tumhākaṃ kathanatthāya āgato. Kathitaṃ te mayā, gacchāmahaṃ, mahārājāti. Rājā ‘‘bhante, na sakkā gantu’’nti haṭṭhatuṭṭho pasannacitto kuhakatāpasaṃ uyyānaṃ netvā vasanaṭṭhānaṃ saṃvidahitvā adāsi. So tato paṭṭhāya rājakule bhuñjanto vasati, ‘‘dibbacakkhuko’’tvevassa nāmaṃ ahosi.

The ascetics started a discussion: “There is no son in the royal house to protect the lineage. It would be good if the king could have a son, so that the line of succession might be established.” Hearing their conversation, Mahārakkhita reflected, “Will the king have a son, or not?” Knowing that he would, he said: “Venerable sirs, do not worry. At dawn today, a deva-son will pass away and take rebirth in the womb of the king’s chief queen.” Hearing this, a fraudulent matted-hair ascetic thought, “Now I shall become a favorite of the royal family.” When the ascetics were leaving, he made a pretext of being ill and lay down. When told, “Come, let us go,” he replied, “I cannot.” Mahārakkhita, knowing the reason for his lying down, said, “When you are able, you may come,” and taking the company of seers, he went back to the Himalayas. The fraudulent ascetic turned back, went quickly to the king’s gate, and had it announced to the king: “An ascetic who attends on Mahārakkhita has arrived.” The king had him summoned quickly. He ascended to the palace and sat down on the prepared seat. The king paid homage to the fraudulent ascetic and, sitting to one side, inquired about the seers’ health and then asked: “Venerable sir, you have returned very quickly. For what purpose have you come in such a hurry?” “Yes, great king. The company of seers was comfortably seated when they started a discussion, saying: ‘It would be good if a son could be born to the king to protect the line of succession.’ Hearing this, I used my divine eye to investigate whether the king would have a son or not, and I saw that a deva-son of great power would pass away and be reborn in the womb of your chief queen, Sudhammā. I came to tell you this, thinking, ‘Lest they unknowingly destroy the embryo, I will inform them.’ I have told you. I will go now, great king.” The king, joyful, glad, and with a confident mind, said, “Venerable sir, you cannot go.” He led the fraudulent ascetic to the park, had a dwelling place prepared for him, and gave it to him. From then on, he lived there, eating at the royal court, and he became known as “the one with the divine eye.”

Tadā bodhisatto tāvatiṃsabhavanā cavitvā tattha paṭisandhiṃ gaṇhi. Jātassa cassa nāmaggahaṇadivase ‘‘somanassakumāro’’tveva nāmaṃ kariṃsu. So kumāraparihārena vaḍḍhati. Kuhakatāpasopi uyyānassa ekasmiṃ passe nānappakāraṃ sūpeyyasākañca valliphalāni ca ropetvā paṇṇikānaṃ hatthe vikkiṇanto dhanaṃ saṇṭhapesi. Bodhisattassa sattavassikakāle rañño paccanto kuppi. ‘‘Dibbacakkhutāpasaṃ mā pamajjī’’ti kumāraṃ paṭicchāpetvā ‘‘paccantaṃ vūpasamessāmī’’ti gato. Athekadivasaṃ kumāro ‘‘jaṭilaṃ passissāmī’’ti uyyānaṃ gantvā kūṭajaṭilaṃ ekaṃ gaṇṭhikakāsāvaṃ nivāsetvā ekaṃ pārupitvā ubhohi hatthehi dve udakaghaṭe gahetvā sākavatthusmiṃ udakaṃ āsiñcantaṃ disvā ‘‘ayaṃ kūṭajaṭilo attano samaṇadhammaṃ akatvā paṇṇikakammaṃ karotī’’ti ñatvā ‘‘kiṃ karosi paṇṇikagahapatikā’’ti taṃ lajjāpetvā avanditvāva nikkhami. Kūṭajaṭilo ‘‘ayaṃ idāneva evarūpo paccāmitto, ko jānāti kiṃ karissati, idāneva naṃ nāsetuṃ vaṭṭatī’’ti cintetvā rañño āgamanakāle pāsāṇaphalakaṃ ekamantaṃ khipitvā pānīyaghaṭaṃ bhinditvā paṇṇasālāya tiṇāni vikiritvā sarīraṃ telena makkhetvā paṇṇasālaṃ pavisitvā sasīsaṃ pārupitvā mahādukkhappatto viya mañce nipajji. Rājā āgantvā nagaraṃ padakkhiṇaṃ katvā nivesanaṃ apavisitvāva ‘‘mama sāmikaṃ dibbacakkhukaṃ passissāmī’’ti paṇṇasāladvāraṃ gantvā taṃ vippakāraṃ disvā ‘‘kiṃ nu kho eta’’nti anto pavisitvā taṃ nipannakaṃ disvā pāde parimajjanto paṭhamaṃ gāthamāha –

Then the Bodhisatta passed away from the Tāvatiṃsa world and took rebirth there. On the day of his naming ceremony, they named him Prince Somanassa. He grew up with the attendance befitting a prince. Meanwhile, the fraudulent ascetic planted various kinds of vegetables for curries and fruits from creepers on one side of the park and sold them to vegetable sellers, accumulating wealth. When the Bodhisatta was seven years old, the king's frontier revolted. Entrusting the prince to the court and thinking, “Do not be heedless concerning the ascetic with the divine eye,” he went to pacify the frontier. One day, the prince, thinking, “I will see the matted-hair ascetic,” went to the park. There he saw the fraudulent ascetic wearing a patched ochre robe and another draped over him, carrying two water pots in both hands, and watering the vegetable plot. Knowing, “This fraudulent ascetic, neglecting his duty as a recluse, is doing the work of a vegetable seller,” he shamed him by saying, “What are you doing, you vegetable-selling householder?” and left without paying homage. The fraudulent ascetic thought, “He is already such an enemy. Who knows what he will do? It is proper to destroy him right now.” When the king was returning, the ascetic threw a stone slab to one side, broke a water pot, scattered grass in his leaf-hut, smeared his body with oil, entered the hut, covered himself from head to foot, and lay on the bed as if in great pain. The king arrived, circumambulated the city, and without even entering his own residence, thought, “I will see my master, the one with the divine eye.” Going to the door of the leaf-hut, he saw the disarray and wondered, “What can this be?” Entering inside, he saw him lying there and, stroking his feet, spoke the first verse:

211.

211.

‘‘Ko [Pg.449] taṃ hiṃsati heṭheti, kiṃ dummano socasi appatīto;

Kassajja mātāpitaro rudantu, kvajja setu nihato pathabyā’’ti.

“Who harms you, who harasses you? Why are you dejected, grieving, and displeased? Whose mother and father shall weep today? Who shall lie slain upon the earth today?”

Tattha hiṃsatīti paharati. Heṭhetīti akkosati. Kvajja setūti ko ajja sayatu.

Herein, 'harms' means 'strikes'; 'harasses' means 'reviles'. 'Who shall lie today?' means 'who should lie down today?'.

Taṃ sutvā kūṭajaṭilo nitthunanto uṭṭhāya dutiyaṃ gāthamāha –

Hearing this, the fraudulent matted-hair ascetic got up, groaning, and spoke the second verse:

212.

212.

‘‘Tuṭṭhosmi deva tava dassanena, cirassaṃ passāmi taṃ bhūmipāla;

Ahiṃsako reṇumanuppavissa, puttena te heṭhayitosmi devā’’ti.

“I am pleased by the sight of you, Your Majesty; after a long time I see you, O protector of the earth. Though I am harmless, having entered the kingdom of Reṇu, I have been harassed by your son, O king.”

Ito parā uttānasambandhagāthā pāḷinayeneva veditabbā –

The following verses have a clear connection and are to be understood in accordance with the Pāli text itself.

213.

213.

‘‘Āyantu dovārikā khaggabandhā, kāsāviyā yantu antepurantaṃ;

Hantvāna taṃ somanassaṃ kumāraṃ, chetvāna sīsaṃ varamāharantu.

“Let the swordsmen-doorkeepers come! Let the executioners go into the inner palace! Having slain Prince Somanassa and cut off his excellent head, let them bring it here.”

214.

214.

‘‘Pesitā rājino dūtā, kumāraṃ etadabravuṃ;

Issarena vitiṇṇosi, vadhaṃ pattosi khattiya.

The messengers sent by the king said this to the prince: “You have been given up by the lord; you have come to your execution, O khattiya.”

215.

215.

‘‘Sa rājaputto paridevayanto, dasaṅguliṃ añjaliṃ paggahetvā;

Ahampi icchāmi janinda daṭṭhuṃ, jīvaṃ maṃ netvā paṭidassayetha.

That prince, lamenting, raised his ten-fingered gesture of reverence and said: 'I too wish to see the lord of men. Take me there alive and present me to him.'

216.

216.

‘‘Tassa taṃ vacanaṃ sutvā, rañño puttaṃ adassayuṃ;

Putto ca pitaraṃ disvā, dūratovajjhabhāsatha.

Having heard his words, they showed the son to the king. And the son, seeing his father from afar, addressed him:

217.

217.

‘‘Āgacchuṃ [Pg.450] dovārikā khaggabandhā, kāsāviyā hantu mamaṃ janinda;

Akkhāhi me pucchito etamatthaṃ, aparādho ko nidha mamajja atthī’’ti.

The sword-bearing doorkeepers have come, the executioners, to kill me, O lord of men. Being asked, please explain this matter to me: what offense of mine is there here today?

Tattha ahiṃsakoti ahaṃ kassaci ahiṃsako sīlācārasampanno. Reṇumanuppavissāti mahārāja reṇu, ahaṃ tava puttena mahāparivārena anupavisitvā ‘‘are kūṭatāpasa, kasmā tvaṃ idha vasasī’’ti vatvā pāsāṇaphalakaṃ khipitvā ghaṭaṃ bhinditvā hatthehi ca pādehi ca koṭṭentena viheṭhitosmīti evaṃ so abhūtameva bhūtaṃ viya katvā rājānaṃ saddahāpesi. Āyantūti gacchantu. ‘‘Mama sāmimhi vippaṭipannakālato paṭṭhāya mayipi so na lajjissatī’’ti kujjhitvā tassa vadhaṃ āṇāpento evamāha. Kāsāviyāti coraghātakā. Tepi pharasuhatthā attano vidhānena gacchantūti vadati. Varanti varaṃ sīsaṃ uttamasīsaṃ chinditvā āharantu.

Herein, 'harmless' means: I am harmless toward anyone, endowed with virtuous conduct. 'Reṇu entered upon me' means: 'Great king, I was intruded upon by your son with his great retinue, and after he said, “Hey, you fraudulent ascetic, why do you live here?” he threw a stone slab, broke a pot, and harassed me by striking me with his hands and feet.' In this way, making what was untrue seem as if it were true, he convinced the king. 'Let them come' means 'let them go.' Getting angry, thinking, 'Since he has acted wrongly toward my master, he will feel no shame toward me either,' the king ordered his execution, saying thus. 'Those in ochre robes' means the executioners. He says, 'Let them too, with axes in hand, go according to their procedure.' 'The excellent thing' means 'let them cut off his excellent head, his superior head, and bring it.'

Rājinoti bhikkhave, rañño santikā dūtā raññā pesitā vegena gantvā mātarā alaṅkaritvā attano aṅke nisīdāpitaṃ kumāraṃ parivāretvā etadavocuṃ. Issarenāti raññā. Vitiṇṇosīti pariccattosi. Sa rājaputtoti bhikkhave, tesaṃ vacanaṃ sutvā maraṇabhayatajjito mātu aṅkato uṭṭhāya so rājaputto. Paṭidassayethāti dassetha. Tassāti bhikkhave, te dūtā kumārassa taṃ vacanaṃ sutvā māretuṃ avisahantā goṇaṃ viya naṃ rajjuyā parikaḍḍhantā netvā rañño dassayuṃ. Kumāre pana nīyamāne dāsigaṇaparivutā saddhiṃ orodhehi sudhammāpi devī nāgarāpi ‘‘mayaṃ niraparādhaṃ kumāraṃ māretuṃ na dassāmā’’ti tena saddhiṃyeva agamaṃsu. Āgacchunti tumhākaṃ āṇāya mama santikaṃ āgamiṃsu. Hantuṃ mamanti maṃ māretuṃ. Ko nīdhāti ko nu idha mama aparādho, yena maṃ tvaṃ māresīti pucchi.

Bhikkhus, 'from the king': the messengers sent by the king went quickly, surrounded the prince who had been adorned by his mother and seated on her lap, and said this. 'By the lord' means by the king. 'You have been given up' means you have been abandoned. 'That prince,' Bhikkhus: hearing their words, terrified by the fear of death, that prince rose from his mother's lap. 'Present me to him' means 'show me to him.' 'His,' Bhikkhus: hearing the prince's words, those messengers, unable to bring themselves to kill him, dragged him with a rope like an ox and presented him to the king. But as the prince was being led away, Queen Sudhammā with her harem and a retinue of female slaves, and the townspeople too, went along with him, saying, 'We will not allow the innocent prince to be killed.' 'They have come' means: 'By your command they have come into my presence.' 'To kill me' means 'to kill me.' 'What offense here' means he asked: 'What offense of mine is there here, for which you are having me killed?'

Rājā ‘‘bhavaggaṃ atinīcaṃ, tava doso atimahanto’’ti tassa dosaṃ kathento gāthamāha –

The king, explaining his fault, said, "The highest peak is brought low; your fault is very great," and he spoke this verse:

218.

218.

‘‘Sāyañca [Pg.451] pāto udakaṃ sajāti, aggiṃ sadā pāricaratappamatto;

Taṃ tādisaṃ saṃyataṃ brahmacāriṃ, kasmā tuvaṃ brūsi gahappatī’’ti.

Evening and morning he prepares water, always diligently attending to the fire. Why do you call such a restrained and celibate one a householder?

Tattha udakaṃ sajātīti udakorohaṇakammaṃ karoti. Taṃ tādisanti taṃ tathārūpaṃ mama sāmiṃ dibbacakkhutāpasaṃ kasmā tvaṃ gahapativādena samudācarasīti vadati.

Herein, 'prepares water' means he performs the rite of descending to the water. 'Such a one': he is saying, 'Why do you address such a one as that—my master, the ascetic with the divine eye—with the term "householder"?'

Tato kumāro ‘‘deva, mayhaṃ gahapatiññeva ‘gahapatī’ti vadantassa ko doso’’ti vatvā gāthamāha –

Then the prince, saying, "Your Majesty, what fault is there in my calling one who is in fact a householder a 'householder'?" spoke this verse:

219.

219.

‘‘Tālā ca mūlā ca phalā ca deva, pariggahā vividhā santimassa;

Te rakkhati gopayatappamatto, tasmā ahaṃ brūmi gahappatī’’ti.

Palmyra palms, roots, and fruits, Your Majesty, various possessions are his. He guards and protects them diligently; that is why I call him a householder.

Tattha mūlāti mūlakādimūlāni. Phalāti nānāvidhāni valliphalāni. Te rakkhati gopayatappamattoti te esa tava kulūpakatāpaso paṇṇikakammaṃ karonto nisīditvā rakkhati, vatiṃ katvā gopayati appamatto, tena kāraṇena so tava brāhmaṇo gahapati nāma hoti.

Here, 'roots' means roots such as edible roots. 'Fruits' means various kinds of vine-fruits. 'He guards them and protects them diligently': this ascetic who serves your family, while doing his work as a leaf-seller, sits down and guards them; having made a fence, he protects them diligently. For that reason, that brahmin of yours is called a householder.

Iti naṃ ahampi ‘‘gahapatī’’ti kathesiṃ. Sace na saddahasi, catūsu dvāresu paṇṇike pucchāpehīti. Rājā pucchāpesi. Te ‘‘āma, mayaṃ imassa hatthato paṇṇañca phalāphalāni ca kiṇāmā’’ti āhaṃsu. Paṇṇavatthumpi upadhārāpetvā paccakkhamakāsi. Paṇṇasālampissa pavisitvā kumārassa purisā paṇṇavikkayaladdhaṃ kahāpaṇamāsakabhaṇḍikaṃ nīharitvā rañño dassesuṃ. Rājā mahāsattassa niddosabhāvaṃ ñatvā gāthamāha –

Thus, I too called him a 'householder.' If you do not believe me, have the leaf-sellers at the four gates questioned. The king had them questioned. They said, 'Yes, we buy leaves and various fruits from his hand.' He also had the matter of the leaves investigated and made it evident. Entering his leaf-hut, the prince’s men brought out the bundle of coins and small coins earned from selling leaves and showed it to the king. Realizing the Great Being's innocence, the king spoke this verse:

220.

220.

‘‘Saccaṃ kho etaṃ vadasi kumāra, pariggahā vividhā santimassa;

Te rakkhati gopayatappamatto, sa brāhmaṇo gahapati tena hotī’’ti.

“Truly, prince, you speak the truth. He has various possessions. He guards and protects them diligently; because of that, that brahmin is a householder.”

Tato mahāsatto cintesi ‘‘evarūpassa bālassa rañño santike vāsato himavantaṃ pavisitvā pabbajituṃ varaṃ, parisamajjheyevassa dosaṃ āvikatvā [Pg.452] āpucchitvā ajjeva nikkhamitvā pabbajissāmī’’ti. So parisāya namakkāraṃ katvā gāthamāha –

Then the Great Being thought: 'Rather than living near such a foolish king, it is better to enter the Himalayas and go forth. Having revealed his fault in the midst of the assembly, taken leave, and departed this very day, I will go forth.' Having paid homage to the assembly, he spoke this verse:

221.

221.

‘‘Suṇantu mayhaṃ parisā samāgatā, sanegamā jānapadā ca sabbe;

Bālāyaṃ bālassa vaco nisamma, ahetunā ghātayate maṃ janindo’’ti.

“Listen to me, assembled council, all you townspeople and countryfolk. This king is a fool, and having listened to a fool's word, the sovereign has me put to death without reason.”

Tattha bālāyaṃ bālassāti ayaṃ rājā sayaṃ bālo imassa bālassa kūṭajaṭilassa vacanaṃ sutvā ahetunāva maṃ ghātayateti.

Here, 'This fool, of a fool' means: this king, himself a fool, having heard the words of this foolish, deceitful matted-hair ascetic, has me put to death without any reason.

Evañca pana vatvā pitaraṃ vanditvā attānaṃ pabbajjāya anujānāpento itaraṃ gāthamāha –

And having spoken thus and paid homage to his father, seeking permission for his own going forth, he spoke the other verse:

222.

222.

‘‘Daḷhasmi mūle visaṭe virūḷhe, dunnikkayo veḷu pasākhajāto;

Vandāmi pādāni tava janinda, anujāna maṃ pabbajissāmi devā’’ti.

“Like bamboo with spreading shoots, firmly rooted, widely spread and grown, is hard to extract; I bow at your feet, O king; grant me leave, O deva, I will go forth.”

Tattha visaṭeti visāle mahante jāte. Dunnikkayoti dunnikkaḍḍhiyo.

Here, 'spread out' means: having become wide and great. 'Hard to extract' means difficult to pull out.

Tato parā rañño ca puttassa ca vacanapaṭivacanagāthā honti –

Then followed the verses of the exchange between the king and his son:

223.

223.

‘‘Bhuñjassu bhoge vipule kumāra, sabbañca te issariyaṃ dadāmi;

Ajjeva tvaṃ kurūnaṃ hohi rājā, mā pabbajī pabbajjā hi dukkhā.

“Enjoy vast pleasures, prince; I grant you all sovereignty. Become the king of the Kurus this very day. Do not go forth, for the going forth is suffering.”

224.

224.

‘‘Kinnūdha deva tavamatthi bhogā, pubbevahaṃ devaloke ramissaṃ;

Rūpehi saddehi atho rasehi, gandhehi phassehi manoramehi.

“What pleasures are there here of yours, O deva? I formerly delighted in the deva world with delightful forms, sounds, tastes, scents, and touches.”

225.

225.

‘‘Bhuttā [Pg.453] ca me bhogā tidivasmiṃ deva, parivārito accharānaṃ gaṇena;

Tuvañca bālaṃ paraneyyaṃ viditvā, na tādise rājakule vaseyyaṃ.

“I have enjoyed pleasures in the heaven of the Thirty-three, O deva, surrounded by a host of celestial nymphs. And knowing you to be a fool led by others, I would not dwell in such a royal family.”

226.

226.

‘‘Sacāhaṃ bālo paraneyyo asmi, ekāparādhaṃ khama putta mayhaṃ;

Punapi ce edisakaṃ bhaveyya, yathāmatiṃ somanassa karohī’’ti.

“If I am a fool led by others, forgive me this one offense, my son. If such a thing should happen again, then, Somanassa, do as you see fit.”

Tattha dukkhāti tāta, pabbajjā nāma parapaṭibaddhajīvikattā dukkhā, mā pabbaji, rājā hohīti taṃ yāci. Kinnūdha devāti deva, ye tava bhogā, tesu kiṃ nāma bhuñjitabbaṃ atthi. Parivāritoti paricārito, ayameva vā pāṭho. Tassa kira jātissarañāṇaṃ uppajji, tasmā evamāha. Paraneyyanti andhaṃ viya yaṭṭhiyā parena netabbaṃ. Tādiseti tādisassa rañño santike na paṇḍitena vasitabbaṃ, mayā attano ñāṇabalena ajja jīvitaṃ laddhaṃ, nāhaṃ tava santike vasissāmīti ñāpetuṃ evamāha. Yathāmatinti sace puna mayhaṃ evarūpo doso hoti, atha tvaṃ yathāajjhāsayaṃ karohīti puttaṃ khamāpesi.

Here, 'is suffering' means: 'Dear son, the going forth is suffering because it is a life dependent on others. Do not go forth; become king.' Thus he pleaded. 'What here, O deva' means: 'O deva, what is there to be enjoyed among your pleasures?' 'Surrounded' means attended on; or this is the reading. It is said that the knowledge of his past lives arose in him; therefore he spoke thus. 'Led by another' means: to be led by another with a stick, like a blind man. 'In such' means: a wise person should not live in the presence of such a king. He spoke thus to make it known: 'By the power of my own knowledge I have saved my life today; I will not live in your presence.' 'As you think fit' means: 'If such a fault occurs in me again, then act according to your inclination.' Thus he had his son forgive him.

Mahāsatto rājānaṃ ovadanto aṭṭha gāthā abhāsi –

The Great Being, advising the king, spoke eight verses:

227.

227.

‘‘Anisamma kataṃ kammaṃ, anavatthāya cintitaṃ;

Bhesajjasseva vebhaṅgo, vipāko hoti pāpako.

“An action done without consideration, a thought conceived without deliberation; like the failure of a medicine, its result is evil.”

228.

228.

‘‘Nisamma ca kataṃ kammaṃ, sammāvatthāya cintitaṃ;

Bhesajjasseva sampatti, vipāko hoti bhadrako.

“An action done with consideration, a thought conceived with proper deliberation; like the success of a medicine, its result is auspicious.”

229.

229.

‘‘Alaso gihī kāmabhogī na sādhu, asaññato pabbajito na sādhu;

Rājā na sādhu anisammakārī, yo paṇḍito kodhano taṃ na sādhu.

“A lazy householder enjoying sensual pleasures is not good; an unrestrained one who has gone forth is not good. A king who acts without due consideration is not good; a wise person who is angry—that is not good.”

230.

230.

‘‘Nisamma [Pg.454] khattiyo kayirā, nānisamma disampati;

Nisammakārino rāja, yaso kitti ca vaḍḍhati.

“A khattiya should act with consideration, not without consideration, O lord of the land. For the king who acts with consideration, honor and fame increase.”

231.

231.

‘‘Nisamma daṇḍaṃ paṇayeyya issaro, vegā kataṃ tappati bhūmipāla;

Sammāpaṇīdhī ca narassa atthā, anānutappā te bhavanti pacchā.

“A ruler should impose punishment with consideration; a king regrets what is done in haste. And a person's aims that are rightly resolved do not lead to remorse afterwards.”

232.

232.

‘‘Anānutappāni hi ye karonti, vibhajja kammāyatanāni loke;

Viññuppasatthāni sukhudrayāni, bhavanti buddhānumatāni tāni.

“Those who, having analyzed the grounds for action in the world, perform deeds that do not lead to remorse—deeds praised by the wise and yielding happiness—those deeds are approved by the enlightened.”

233.

233.

‘‘Āgacchuṃ dovārikā khaggabandhā, kāsāviyā hantu mamaṃ janinda;

Mātuñca aṅkasmimahaṃ nisinno, ākaḍḍhito sahasā tehi deva.

“The gatekeepers came with swords bound on, clad in ochre robes to kill me, O lord of men. While I was sitting on my mother’s lap, I was suddenly dragged away by them, O deva.”

234.

234.

‘‘Kaṭukañhi sambādhaṃ sukicchaṃ patto, madhurampi yaṃ jīvitaṃ laddha rāja;

Kicchenahaṃ ajja vadhā pamutto, pabbajjamevābhimanohamasmī’’ti.

“I have encountered a bitter, oppressive, and painful hardship, O king, though the life I had obtained was sweet. Today, with difficulty, I have been freed from execution, and my mind is set only on the going forth.”

Tattha anisammāti anoloketvā anupadhāretvā. Anavatthāya cintitanti anavatthapetvā atuletvā atīretvā cintitaṃ. Vipāko hoti pāpakoti tassa hi yathā nāma bhesajjassa vebhaṅgo vipatti, evamevaṃ vipāko hoti pāpako. Asaññatoti kāyādīhi asaññato dussīlo. Taṃ na sādhūti taṃ tassa kodhanaṃ na sādhu. Nānisammāti anisāmetvā kiñci kammaṃ na kareyya. Paṇayeyyāti paṭṭhapeyya pavatteyya. Vegāti vegena sahasā. Sammāpaṇīdhī cāti yoniso ṭhapitena cittena katā narassa atthā pacchā anānutappā bhavantīti attho. Vibhajjāti ‘‘imāni kātuṃ yuttāni, imāni ayuttānī’’ti evaṃ paññāya vibhajitvā. Kammāyatanānīti kammāni. Buddhānumatānīti paṇḍitehi anumatāni anavajjāni honti. Kaṭukanti deva[Pg.455], kaṭukaṃ sambādhaṃ sukicchaṃ maraṇabhayaṃ pattomhi. Laddhāti attano ñāṇabalena labhitvā. Pabbajjamevābhimanohamasmīti pabbajjābhimukhacittoyevasmi.

Here, 'without consideration' means without looking into, without investigating. 'Conceived without deliberation' means conceived without establishing, without weighing, without judging. 'The result is evil' means: just as is the failure or ruin of a medicine, so its result is evil. 'Unrestrained' means unrestrained in body, etc.; immoral. 'That is not good' means that anger of his is not good. 'Not without consideration' means one should not do any action without considering it. 'Should impose' means should establish, should set in motion. 'In haste' means with haste, suddenly. 'And with right resolution' means: the aims of a person, undertaken with a mind wisely established, do not lead to later regret—this is the meaning. 'Having analyzed' means having analyzed with wisdom thus: 'These are fit to be done, these are unfit.' 'Grounds for action' means actions. 'Approved by the enlightened' means approved by the wise; they are blameless. 'Bitter' means: O deva, I have encountered the bitter, oppressive, painful fear of death. 'Obtained' means having obtained it by the power of his own knowledge. 'My mind is set only on the going forth' means I am one whose mind is facing only the going forth.

Evaṃ mahāsattena dhamme desite rājā deviṃ āmantetvā gāthamāha –

Thus, when the Great Being had taught the Dhamma, the king addressed the queen and spoke this verse:

235.

235.

‘‘Putto tavāyaṃ taruṇo sudhamme, anukampako somanasso kumāro;

Taṃ yācamāno na labhāmi svajja, arahasi naṃ yācitave tuvampī’’ti.

“Sudhamme, this young son of yours, the prince, is compassionate and cheerful. Though I beg for him today, I do not get him; you too ought to entreat him.”

Tattha yācitaveti yācituṃ.

Here, `yācitave` means 'to entreat'.

Sā pabbajjāyameva uyojentī gāthamāha –

She, urging him toward the going forth itself, spoke this verse:

236.

236.

‘‘Ramassu bhikkhācariyāya putta, nisamma dhammesu paribbajassu;

Sabbesu bhūtesu nidhāya daṇḍaṃ, anindito brahmamupeti ṭhāna’’nti.

“Delight in the mendicant's life, my son; having reflected on the teachings, wander forth. Having laid down the rod toward all beings, blameless, one attains the brahma-state.”

Tattha nisammāti pabbajanto ca nisāmetvā micchādiṭṭhikānaṃ pabbajjaṃ pahāya sammādiṭṭhiyuttaṃ niyyānikapabbajjaṃ pabbaja.

Here, 'having reflected' means: when going forth, reflect, and having abandoned the going forth of those with wrong view, undertake the going forth that leads to release and is endowed with right view.

Atha rājā gāthamāha –

Then the king spoke a verse:

237.

237.

‘‘Accherarūpaṃ vata yādisañca, dukkhitaṃ maṃ dukkhāpayase sudhamme;

Yācassu puttaṃ iti vuccamānā, bhiyyova ussāhayase kumāra’’nti.

“How strange this is, Sudhamme! Though I am afflicted, you afflict me further. When told, 'Entreat our son,' you instead further encourage the prince.”

Tattha yādisañcāti yādisaṃ idaṃ tvaṃ vadesi, taṃ acchariyarūpaṃ vata. Dukkhitanti pakatiyāpi maṃ dukkhitaṃ bhiyyo dukkhāpayasi.

Here, 'of what sort' means: this that you say is indeed astonishing. 'Afflicted' means: you make me, who am already afflicted by nature, even more afflicted.

Puna devī gāthamāha –

Again the queen spoke a verse:

238.

238.

‘‘Ye [Pg.456] vippamuttā anavajjabhogino, parinibbutā lokamimaṃ caranti;

Tamariyamaggaṃ paṭipajjamānaṃ, na ussahe vārayituṃ kumāra’’nti.

“Those who are liberated, enjoying blameless pleasures, fully extinguished, wander in this world. I would not dare to restrain the prince while he is practicing that Noble Path.”

Tattha vippamuttāti rāgādīhi vippamuttā. Parinibbutāti kilesaparinibbānena nibbutā. Tamariyamagganti taṃ tesaṃ buddhādīnaṃ ariyānaṃ santakaṃ maggaṃ paṭipajjamānaṃ mama puttaṃ vāretuṃ na ussahāmi devāti.

Here, 'liberated' means liberated from lust and so on. 'Fully extinguished' means cooled by the full extinguishing of the defilements. 'That noble path' means: 'I do not dare to restrain my son who is practicing that path belonging to those noble ones, the Buddhas and so on, O deva.'

Tassā vacanaṃ sutvā rājā osānagāthamāha –

Having heard her words, the king spoke the concluding verse:

239.

239.

‘‘Addhā have sevitabbā sapaññā, bahussutā ye bahuṭhānacintino;

Yesāyaṃ sutvāna subhāsitāni, appossukkā vītasokā sudhammā’’ti.

“Truly, one should associate with the wise and learned, those who reflect on many matters. For having heard their well-spoken words, this Sudhammā has become free from anxiety and rid of sorrow.”

Tattha bahuṭhānacintinoti bahukāraṇacintino. Yesāyanti yesaṃ ayaṃ. Somanassakumārasseva hi sā subhāsitaṃ sutvā appossukkā jātā, rājāpi tadeva sandhāyāha.

Here, 'those who reflect on many matters' means those who reflect on many reasons. `Yesāyaṃ` means 'of whom this one.' For it was from hearing the well-spoken words of Prince Somanassa that she became free from anxiety, and the king too spoke with reference to that.

Mahāsatto mātāpitaro vanditvā ‘‘sace mayhaṃ doso atthi, khamathā’’ti mahājanassa añjaliṃ katvā himavantābhimukho gantvā manussesu nivattesu manussavaṇṇenāgantvā devatāhi satta pabbatarājiyo atikkamitvā himavantaṃ nīto vissakammunā nimmitāya paṇṇasālāya isipabbajjaṃ pabbaji. Taṃ tattha yāva soḷasavassakālā rājakulaparicārikavesena devatāyeva upaṭṭhahiṃsu. Kūṭajaṭilampi mahājano pothetvā jīvitakkhayaṃ pāpesi. Mahāsatto jhānābhiññaṃ nibbattetvā brahmalokūpago ahosi.

The Great Being paid homage to his mother and father and, making the añjali gesture to the great crowd, said: 'If there is any fault in me, forgive me.' Then, facing the Himalayas, he departed. When the people had turned back, deities who had come in human form led him across seven mountain ranges to the Himalayas. There, in a leaf-hut created by Vissakamma, he went forth into the ascetic life. For sixteen years, deities attended on him there in the guise of royal household attendants. The great crowd beat the fraudulent ascetic to death. The Great Being, having developed the meditative absorptions and supernormal knowledges, was reborn in the Brahma world.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, bhikkhave, pubbepesa mayhaṃ vadhāya parisakkiyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā kuhako devadatto ahosi, mātā mahāmāyā, mahārakkhito sāriputto, somanassakumāro pana ahameva ahosi’’nti.

The Teacher, having delivered this Dhamma discourse, said: 'Thus, bhikkhus, in the past too this one strove for my murder.' Then he identified the birth: 'At that time the schemer was Devadatta, the mother was Mahāmāyā, Mahārakkhita was Sāriputta, and Prince Somanassa was none other than myself.'

Somanassajātakavaṇṇanā navamā.

The Commentary on the Somanassa Jātaka, the Ninth.

[506] 10. Campeyyajātakavaṇṇanā

[506] 10. The Commentary on the Campeyya Jātaka.

Kā [Pg.457] nu vijjurivābhāsīti idaṃ satthā jetavane viharanto uposathakammaṃ ārabbha kathesi. Tadā hi satthā ‘‘sādhu vo kataṃ upāsakā uposathavāsaṃ vasantehi, porāṇakapaṇḍitā nāgasampattiṃ pahāya uposathavāsaṃ vasiṃsuyevā’’ti vatvā tehi yācito atītaṃ āhari.

'Who shines like lightning?'—This the Teacher spoke while dwelling at Jetavana, concerning the observance of the Uposatha. For at that time the Teacher said: 'It is good, lay followers, that you are observing the Uposatha. The wise of old, having abandoned the fortune of the nāgas, also observed the Uposatha.' Being entreated by them, he related a story of the past.

Atīte aṅgaraṭṭhe aṅge ca magadharaṭṭhe magadhe ca rajjaṃ kārente aṅgamagadharaṭṭhānaṃ antare campā nāma nadī, tattha nāgabhavanaṃ ahosi. Campeyyo nāma nāgarājā rajjaṃ kāresi. Kadāci magadharājā aṅgaraṭṭhaṃ gaṇhāti, kadāci aṅgarājā magadharaṭṭhaṃ. Athekadivasaṃ magadharājā aṅgena saddhiṃ yujjhitvā yuddhaparājito assaṃ āruyha palāyanto aṅgarañño yodhehi anubaddho puṇṇaṃ campānadiṃ patvā ‘‘parahatthe maraṇato nadiṃ pavisitvā mataṃ seyyo’’ti asseneva saddhiṃ nadiṃ otari. Tadā campeyyo nāgarājā antodake ratanamaṇḍapaṃ nimminitvā mahāparivāro mahāpānaṃ pivati. Asso raññā saddhiṃ udake nimujjitvā nāgarañño purato otari. Nāgarājā alaṅkatapaṭiyattaṃ rājānaṃ disvā sinehaṃ uppādetvā āsanā uṭṭhāya ‘‘mā bhāyi, mahārājā’’ti rājānaṃ attano pallaṅke nisīdāpetvā udake nimuggakāraṇaṃ pucchi. Rājā yathābhūtaṃ kathesi. Atha naṃ ‘‘mā bhāyi, mahārāja, ahaṃ taṃ dvinnaṃ raṭṭhānaṃ sāmikaṃ karissāmī’’ti assāsetvā sattāhaṃ mahantaṃ yasaṃ anubhavitvā sattame divase magadharājena saddhiṃ nāgabhavanā nikkhami. Magadharājā nāgarājassānubhāvena aṅgarājānaṃ gahetvā jīvitā voropetvā dvīsu raṭṭhesu rajjaṃ kāresi. Tato paṭṭhāya rañño ca nāgarājassa ca vissāso thiro ahosi. Rājā anusaṃvaccharaṃ campānadītīre ratanamaṇḍapaṃ kāretvā mahantena pariccāgena nāgarañño balikammaṃ karoti. Sopi mahantena parivārena nāgabhavanā nikkhamitvā balikammaṃ sampaṭicchati. Mahājano nāgarañño sampattiṃ oloketi.

In the past, when the Aṅgas ruled in the Aṅga country and the Magadhans in the Magadha country, there was a river named Campā between their territories. There was a nāga palace there, and a nāga king named Campeyya reigned. Sometimes the king of Magadha would conquer the Aṅga country, and sometimes the king of Aṅga would conquer the Magadha country. Then one day, the king of Magadha, having been defeated in battle with the king of Aṅga, mounted his horse and fled, pursued by the Aṅgan king's soldiers. Reaching the full Campā River, he thought, 'It is better to die by entering the river than at the hands of another,' and plunged into the river with his horse. At that time, the nāga king Campeyya had created a jeweled pavilion underwater and was holding a great drinking festival with his large retinue. The horse, with the king, sank into the water and came down before the nāga king. Seeing the king adorned and attired, the nāga king felt affection for him, rose from his seat, and said, 'Do not fear, great king.' He seated the king on his own couch and asked the reason for his plunge into the water. The king told him what had truly happened. Then the nāga king reassured him, saying, 'Do not fear, great king, I will make you the lord of both kingdoms.' After the king had enjoyed great splendor for seven days, on the seventh day the nāga king left the nāga palace with him. By the power of the nāga king, the king of Magadha captured the king of Aṅga, deprived him of life, and reigned over the two kingdoms. From then on, the trust between the king and the nāga king was firm. Every year, the king had a jeweled pavilion built on the bank of the Campā River and made a great offering to the nāga king. The nāga king too would emerge from his palace with a large retinue and accept the offering. The people would behold the prosperity of the nāga king.

Tadā bodhisatto daliddakule nibbatto rājaparisāya saddhiṃ nadītīraṃ gantvā taṃ nāgarājassa sampattiṃ disvā lobhaṃ uppādetvā taṃ patthayamāno dānaṃ datvā sīlaṃ rakkhitvā campeyyanāgarājassa kālakiriyato sattame divase cavitvā tassa vasanapāsāde sirigabbhe sirisayanapiṭṭhe nibbatti[Pg.458]. Sarīraṃ sumanadāmavaṇṇaṃ mahantaṃ ahosi. So taṃ disvā vippaṭisārī hutvā ‘‘mayā katakusalanissandena chasu kāmasaggesu issariyaṃ koṭṭhe paṭisāmitaṃ dhaññaṃ viya ahosi. Svāhaṃ imissā tiracchānayoniyā paṭisandhiṃ gaṇhiṃ, kiṃ me jīvitenā’’ti maraṇāya cittaṃ uppādesi. Atha naṃ sumanā nāma nāgamāṇavikā disvā ‘‘mahānubhāvo satto nibbatto bhavissatī’’ti sesanāgamāṇavikānaṃ saññaṃ adāsi, sabbā nānātūriyahatthā āgantvā tassa upahāraṃ kariṃsu. Tassa taṃ nāgabhavanaṃ sakkabhavanaṃ viya ahosi, maraṇacittaṃ paṭippassambhi, sappasarīraṃ vijahitvā sabbālaṅkārapaṭimaṇḍito sayanapiṭṭhe nisīdi. Athassa tato paṭṭhāya yaso mahā ahosi.

At that time the Bodhisatta, born into a poor family, went to the riverbank with the king’s retinue. Seeing the prosperity of the nāga king, he conceived a craving for it. Aspiring to this, after giving alms and observing the moral precepts, he passed away on the seventh day after the death of the nāga king Campeyya and was reborn in his palace, in the splendid inner chamber, on the royal couch. His body was large and the color of a jasmine garland. Seeing this, he was filled with remorse, thinking: 'By the fruit of the wholesome deeds I have done, sovereignty in the six sensual heavens was mine, like grain stored in a granary. Yet I have taken rebirth in this animal womb. What use is this life to me?' And he formed the intention to die. Then a nāga maiden named Sumanā saw him and thought, 'A being of great power must have been reborn here.' She signaled to the other nāga maidens, and they all came with various musical instruments and paid homage to him. His nāga abode became like Sakka’s heavenly abode. His thought of death subsided, and casting off his serpent body, he sat on the couch, adorned with all ornaments. From that time onward, his fame was very great.

So tattha nāgarajjaṃ kārento aparabhāge vippaṭisārī hutvā ‘‘kiṃ me imāya tiracchānayoniyā, uposathavāsaṃ vasitvā ito muccitvā manussapathaṃ gantvā saccāni paṭivijjhitvā dukkhassantaṃ karissāmī’’ti cintetvā tato paṭṭhāya tasmiṃyeva pāsāde uposathakammaṃ karoti. Alaṅkatanāgamāṇavikā tassa santikaṃ gacchanti, yebhuyyenassa sīlaṃ bhijjati. So tato paṭṭhāya pāsādā nikkhamitvā uyyānaṃ gacchati. Tā tatrāpi gacchanti, uposatho bhijjateva. So cintesi ‘‘mayā ito nāgabhavanā nikkhamitvā manussalokaṃ gantvā uposathavāsaṃ vasituṃ vaṭṭatī’’ti. So tato paṭṭhāya uposathadivasesu nāgabhavanā nikkhamitvā ekassa paccantagāmassa avidūre mahāmaggasamīpe vammikamatthake ‘‘mama cammādīhi atthikā gaṇhantu, maṃ kīḷāsappaṃ vā kātukāmā karontū’’ti sarīraṃ dānamukhe vissajjetvā bhoge ābhujitvā nipanno uposathavāsaṃ vasati. Mahāmaggena gacchantā ca āgacchantā ca taṃ disvā gandhādīhi pūjetvā pakkamanti. Paccantagāmavāsino gantvā ‘‘mahānubhāvo nāgarājā’’ti tassa upari maṇḍapaṃ karitvā samantā vālukaṃ okiritvā gandhādīhi pūjayiṃsu. Tato paṭṭhāya manussā mahāsatte pasīditvā pūjaṃ katvā puttaṃ patthenti, dhītaraṃ patthenti.

While ruling the nāga kingdom there, he later became remorseful and thought: 'What use is this animal birth to me? I will observe the Uposatha, and being freed from here, I will go to the human world, penetrate the truths, and make an end of suffering.' From then on, he began to observe the Uposatha in that very palace. But adorned nāga maidens would approach him, and for the most part his virtue was broken. So from then on, he left the palace and went to the park. They went there too, and his Uposatha observance was still broken. He reflected: 'It is right for me to leave this nāga abode and go to the human world to observe the Uposatha.' From then on, on Uposatha days, he would leave the nāga abode and lie down on top of an anthill near a border village, not far from the main road. Offering his body as a gift, he thought: 'Let those who need my skin and so on take them; let those who wish to make me a play-snake do so.' Coiling up his body, he would lie down and observe the Uposatha. Those traveling along the main road would see him, honor him with perfumes and other such things, and then depart. The inhabitants of the border village went and said, 'This is a mighty nāga king!' They built a pavilion over him, scattered sand all around, and honored him with perfumes and other offerings. From then on, people, placing their faith in the Great Being, made offerings and prayed for a son or a daughter.

Mahāsattopi uposathakammaṃ karonto cātuddasīpannarasīsu vammikamatthake nipajjitvā pāṭipade nāgabhavanaṃ gacchati. Tassevaṃ uposathaṃ karontassa addhā vītivatto. Ekadivasaṃ sumanā aggamahesī āha ‘‘deva[Pg.459], tvaṃ manussalokaṃ gantvā uposathaṃ upavasasi, manussaloko ca sāsaṅko sappaṭibhayo, sace te bhayaṃ uppajjeyya, atha mayaṃ yena nimittena jāneyyāma, taṃ no ācikkhāhī’’ti. Atha naṃ mahāsatto maṅgalapokkharaṇiyā tīraṃ netvā ‘‘sace maṃ bhadde, koci paharitvā kilamessati, imissā pokkharaṇiyā udakaṃ āvilaṃ bhavissati, sace supaṇṇo gahessati, udakaṃ pakkuthissati, sace ahituṇḍiko gaṇhissati, udakaṃ lohitavaṇṇaṃ bhavissatī’’ti āha. Evaṃ tassā tīṇi nimittāni ācikkhitvā cātuddasīuposathaṃ adhiṭṭhāya nāgabhavanā nikkhamitvā tattha gantvā vammikamatthake nipajji sarīrasobhāya vammikaṃ sobhayamāno. Sarīrañhissa rajatadāmaṃ viya setaṃ ahosi matthako rattakambalageṇḍuko viya. Imasmiṃ pana jātake bodhisattassa sarīraṃ naṅgalasīsapamāṇaṃ ahosi, bhūridattajātake (jā. 2.22.784 ādayo) ūruppamāṇaṃ, saṅkhapālajātake (jā. 2.17.143 ādayo) ekadoṇikanāvapamāṇaṃ.

The Great Being too, while observing the Uposatha, would lie on an anthill on the fourteenth and fifteenth days, and on the first day of the fortnight he would go to the nāga palace. As he was thus observing the Uposatha, a long time passed. One day, his chief queen Sumanā said: 'Lord, you go to the human world to observe the Uposatha, and the human world is dangerous and perilous. If any danger should befall you, please tell us the sign by which we may know.' Then the Great Being led her to the shore of the Maṅgala Lotus Pond and said: 'Dear one, if someone should strike and harm me, the water of this pond will become turbid. If a supaṇṇa should seize me, the water will boil up. If a snake charmer should capture me, the water will turn the color of blood.' Having thus explained the three signs to her, and having undertaken the Uposatha of the fourteenth day, he left the nāga palace and went to lie on the anthill, illuminating it with the radiance of his body. His body was as white as a silver chain, and his head was like a red woolen ball. In this Jātaka, the Bodhisatta’s body was the size of a plowshare; in the Bhūridatta Jātaka, it was the size of a thigh; and in the Saṅkhapāla Jātaka, it was the size of a one-doṇa boat.

Tadā eko bārāṇasivāsī māṇavo takkasilaṃ gantvā disāpāmokkhassa ācariyassa santike alampāyanamantaṃ uggaṇhitvā tena maggena attano gehaṃ gacchanto mahāsattaṃ disvā ‘‘imaṃ sappaṃ gahetvā gāmanigamarājadhānīsu kīḷāpento dhanaṃ uppādessāmī’’ti cintetvā dibbosadhāni gahetvā dibbamantaṃ parivattetvā tassa santikaṃ agamāsi. Dibbamantasutakālato paṭṭhāya mahāsattassa kaṇṇesu ayasalākapavesanakālo viya jāto, matthako sikharena abhimatthiyamāno viya jāto. So ‘‘ko nu kho eso’’ti bhogantarato sīsaṃ ukkhipitvā olokento ahituṇḍikaṃ disvā cintesi ‘‘mama visaṃ mahantaṃ, sacāhaṃ kujjhitvā nāsavātaṃ vissajjessāmi, etassa sarīraṃ bhasmamuṭṭhi viya vippakirissati, atha me sīlaṃ khaṇḍaṃ bhavissati, na dāni taṃ olokessāmī’’ti. So akkhīni nimmīletvā sīsaṃ bhogantare ṭhapesi.

At that time, a young man of Bārāṇasī went to Takkasilā, and after learning the Alampāyana spell from a world-renowned teacher, he was returning home by that road when he saw the Great Being. He thought: “I will capture this serpent and make it perform in villages, market towns, and royal cities, and thereby I will make a fortune.” Taking divine herbs and reciting a divine spell, he approached him. From the moment he heard the divine spell, it was as if an iron stake was being driven into the Great Being’s ears; his head felt as if it were being crushed by a mountain peak. He thought, “Who can this be?” Raising his head from his coils and looking around, he saw the snake-charmer and reflected: “My venom is potent. If I were to become angry and release a blast from my nostrils, his body would be scattered like a handful of ashes. But then my moral virtue would be broken. I will not look at him.” Closing his eyes, he placed his head within his coils.

Ahituṇḍiko [Pg.460] brāhmaṇo osadhaṃ khāditvā mantaṃ parivattetvā kheḷaṃ mahāsattassa sarīre opi, osadhānañca mantassa cānubhāvena kheḷena phuṭṭhaphuṭṭhaṭṭhāne phoṭānaṃ uṭṭhānakālo viya jāto. Atha naṃ so naṅguṭṭhe gahetvā kaḍḍhitvā dīghaso nipajjāpetvā ajapadena daṇḍena uppīḷento dubbalaṃ katvā sīsaṃ daḷhaṃ gahetvā nippīḷi, mahāsattassa mukhaṃ vivari. Athassa mukhe kheḷaṃ opitvā osadhamantaṃ katvā dante bhindi, mukhaṃ lohitassa pūri. Mahāsatto attano sīlabhedabhayena evarūpaṃ dukkhaṃ adhivāsento akkhīni ummīletvā olokanamattampi nākari. Sopi ‘‘nāgarājānaṃ dubbalaṃ karissāmī’’ti naṅguṭṭhato paṭṭhāyassa aṭṭhīni cuṇṇayamāno viya sakalasarīraṃ madditvā paṭṭakaveṭhanaṃ nāma veṭhesi, tantamajjitaṃ nāma majji, naṅguṭṭhaṃ gahetvā dussapothimaṃ nāma pothesi. Mahāsattassa sakalasarīraṃ lohitamakkhitaṃ ahosi. So mahāvedanaṃ adhivāsesi.

The snake-charmer brahmin chewed the herb, recited the spell, and spat on the Great Being’s body. Through the power of the herb and the spell, wherever the spittle touched, blisters arose. Then, grabbing him by the tail, he dragged him out, stretched him out full length, and pressed down on him with a goat-foot staff, weakening him. He seized his head firmly and squeezed it, forcing the Great Being’s mouth open. He then spat into his mouth, applied the herb and the spell, and broke his fangs, filling his mouth with blood. Fearing that his moral virtue would be broken, the Great Being endured such suffering without so much as opening his eyes to look at him. Thinking, “I will weaken the nāga king,” the brahmin crushed his entire body as if grinding his bones, starting from the tail. He bound him in the ‘board-wrap,’ kneaded him in the ‘string-rub,’ and taking him by the tail, beat him with the ‘cloth-thrashing.’ The Great Being’s entire body became smeared with blood. He endured great pain.

Athassa dubbalabhāvaṃ ñatvā vallīhi peḷaṃ karitvā tattha naṃ pakkhipitvā paccantagāmaṃ netvā mahājanamajjhe kīḷāpesi. Nīlādīsu vaṇṇesu vaṭṭacaturassādīsu saṇṭhānesu aṇuṃthūlādīsu pamāṇesu yaṃ yaṃ brāhmaṇo icchati, mahāsatto taṃtadeva katvā naccati, phaṇasataṃ phaṇasahassampi karotiyeva. Mahājano pasīditvā bahuṃ dhanaṃ adāsi. Ekadivasameva kahāpaṇasahassañceva sahassagghanake ca parikkhāre labhi. Brāhmaṇo āditova sahassaṃ labhitvā ‘‘vissajjessāmī’’ti cintesi, taṃ pana dhanaṃ labhitvā ‘‘paccantagāmeyeva tāva me ettakaṃ dhanaṃ laddhaṃ, rājarājamahāmaccānaṃ santike bahuṃ dhanaṃ labhissāmī’’ti sakaṭañca sukhayānakañca gahetvā sakaṭe parikkhāre ṭhapetvā sukhayānake nisinno mahantena parivārena mahāsattaṃ gāmanigamādīsu kīḷāpento ‘‘bārāṇasiyaṃ uggasenarañño santike kīḷāpetvā vissajjessāmī’’ti agamāsi. So maṇḍūke māretvā nāgarañño deti. Nāgarājā ‘‘punappunaṃ esa maṃ nissāya māressatī’’ti na khādati. Athassa madhulāje adāsi. Mahāsatto ‘‘sacāhaṃ bhojanaṃ gaṇhissāmi, antopeḷāya eva maraṇaṃ bhavissatī’’ti tepi na khādati. Brāhmaṇo māsamattena bārāṇasiṃ patvā dvāragāmesu kīḷāpento bahuṃ dhanaṃ labhi.

Then, seeing that he was weak, the brahmin made a basket from vines, put him inside, and took him to a frontier village, where he made him perform in the midst of a large crowd. Whatever the brahmin wished—in colors such as blue, in shapes such as round and square, in sizes small and large—the Great Being did it all, dancing. He would make a hundred hoods and even a thousand hoods. The people were pleased and gave him much wealth. In a single day he received a thousand coins and requisites worth another thousand. Having received a thousand right from the start, the brahmin thought: “I will release him.” But after getting the money, he thought: “If I have gained this much wealth just in a frontier village, I will get much more from the king and the king’s great ministers.” He procured a cart and a comfortable carriage, placed his belongings in the cart, and sat in the carriage. With a large retinue, he made the Great Being perform in villages and market towns, thinking: “I will make him perform before King Uggasena in Bārāṇasī, and then I will release him.” He would kill frogs and give them to the nāga king, but the nāga king, thinking, “This man will kill again and again on my account,” would not eat them. Then the brahmin gave him sweet fried grain. The Great Being, thinking, “If I take food, I will die right here inside the basket,” did not eat that either. The brahmin reached Bārāṇasī in about a month and gained much wealth by making him perform in the villages at the city gates.

Rājāpi [Pg.461] naṃ pakkosāpetvā ‘‘amhākaṃ kīḷāpehī’’ti āha. ‘‘Sādhu, deva, sve pannarase tumhākaṃ kīḷāpessāmī’’ti. Rājā ‘‘sve nāgarājā rājaṅgaṇe naccissati, mahājano sannipatitvā passatū’’ti bheriṃ carāpetvā punadivase rājaṅgaṇaṃ alaṅkārāpetvā brāhmaṇaṃ pakkosāpesi. So ratanapeḷāya mahāsattaṃ netvā vicittatthare peḷaṃ ṭhapetvā nisīdi. Rājāpi pāsādā oruyha mahājanaparivuto rājāsane nisīdi. Brāhmaṇo mahāsattaṃ nīharitvā naccāpesi. Mahājano sakabhāvena saṇṭhātuṃ asakkonto celukkhepasahassaṃ pavatteti. Bodhisattassa upari sattaratanavassaṃ vassati. Tassa gahitassa māso sampūri. Ettakaṃ kālaṃ nirāhārova ahosi. Sumanā ‘‘aticirāyati me piyasāmiko, idānissa idha anāgacchantassa māso sampuṇṇo, kiṃ nu kho kāraṇa’’nti gantvā pokkharaṇiṃ olokentī lohitavaṇṇaṃ udakaṃ disvā ‘‘ahituṇḍikena gahito bhavissatī’’ti ñatvā nāgabhavanā nikkhamitvā vammikasantikaṃ gantvā mahāsattassa gahitaṭṭhānañca kilamitaṭṭhānañca disvā roditvā kanditvā paccantagāmaṃ gantvā pucchitvā taṃ pavattiṃ sutvā bārāṇasiṃ gantvā rājaṅgaṇe parisamajjhe ākāse rodamānā aṭṭhāsi. Mahāsatto naccantova ākāsaṃ oloketvā taṃ disvā lajjito peḷaṃ pavisitvā nipajji. Rājā tassa peḷaṃ paviṭṭhakāle ‘‘kiṃ nu kho kāraṇa’’nti ito cito ca olokento taṃ ākāse ṭhitaṃ disvā paṭhamaṃ gāthamāha –

The king had the brahmin summoned and said: “Make him perform for us.” “Very well, Your Majesty. Tomorrow, on the observance day, I will make him perform for you.” The king had a drum beaten around the city, proclaiming: “Tomorrow the nāga king will dance in the royal courtyard. Let the great populace assemble and watch!” The next day, he had the royal courtyard decorated and summoned the brahmin. The brahmin brought the Great Being in a jeweled basket, placed the basket on a colorful rug, and sat down. The king, too, descended from the palace and, surrounded by a great retinue, sat on the royal throne. The brahmin brought out the Great Being and made him dance. The great crowd, unable to contain themselves, waved thousands of cloths in the air. A shower of the seven kinds of gems rained down upon the Bodhisatta. A month had passed since he had been captured, and all this time he had been without food. Sumanā thought: “My dear husband is long overdue. A full month has passed since he left, and he has not returned. What could be the reason?” She went and looked at the lotus pond and saw that the water was the color of blood. Realizing, “He must have been captured by a snake-charmer,” she left the nāga abode and went to the anthill. There she saw the place where the Great Being had been captured and tormented. Weeping and wailing, she went to the frontier village, and after making inquiries and hearing what had happened, she went to Bārāṇasī. She stood weeping in the sky in the middle of the assembly in the royal courtyard. As the Great Being was dancing, he looked up into the sky and saw her. Feeling ashamed, he entered his basket and lay down. When he entered the basket, the king wondered, “What can be the reason for this?” Looking this way and that, he saw her standing in the sky and spoke the first verse:

240.

240.

‘‘Kā nu vijjurivābhāsi, osadhī viya tārakā;

Devatā nusi gandhabbī, na taṃ maññāmī mānusi’’nti.

“Who are you that shines like a flash of lightning, like the morning star? Are you a goddess, or a gandhabbī? I do not think you are a human being.”

Tattha na taṃ maññāmi mānusinti ahaṃ taṃ mānusīti na maññāmi, tayā ekāya devatāya gandhabbiyā vā bhavituṃ vaṭṭatīti vadati.

Herein, I do not think you are a human being means: I do not regard you as a human woman; it is fitting that you should be a goddess or a gandhabbī.

Idāni tesaṃ vacanapaṭivacanagāthā honti –

Now follow their verses of question and answer:

241.

241.

‘‘Namhi devī na gandhabbī, na mahārāja mānusī;

Nāgakaññāsmi bhaddante, atthenamhi idhāgatā.

“I am not a goddess, not a gandhabbī, nor, great king, am I a human woman. I am a nāga maiden, venerable sir, and I have come here for a purpose.”

242.

242.

‘‘Vibbhantacittā [Pg.462] kupitindriyāsi, nettehi te vārigaṇā savanti;

Kiṃ te naṭṭhaṃ kiṃ pana patthayānā, idhāgatā nāri tadiṅgha brūhi.

“Your mind is bewildered, your faculties are agitated, and torrents of water flow from your eyes. What have you lost, or what do you desire? Tell me, lady, why you have come here.”

243.

243.

‘‘Yamuggatejo uragoti cāhu, nāgoti naṃ āhu janā janinda;

Tamaggahī puriso jīvikattho, taṃ bandhanā muñca patī mameso.

“He whom they call a serpent of fierce energy, whom people call a nāga, O lord of men—a man has seized him for the sake of his livelihood. Release him from his bonds, for he is my husband.”

244.

244.

‘‘Kathaṃ nvayaṃ balaviriyūpapanno, hatthattamāgacchi vanibbakassa;

Akkhāhi me nāgakaññe tamatthaṃ, kathaṃ vijānemu gahītanāgaṃ.

“How could one so endowed with strength and energy have fallen into the hands of a mere beggar? Explain this matter to me, nāga maiden. How are we to understand this captured nāga?”

245.

245.

‘‘Nagarampi nāgo bhasmaṃ kareyya, tathā hi so balaviriyūpapanno;

Dhammañca nāgo apacāyamāno, tasmā parakkamma tapo karotī’’ti.

“A nāga could reduce even a city to ashes, for he is endowed with such strength and energy. But this nāga reveres the Dhamma; therefore he exerts himself and undertakes ascetic practice.”

Tattha atthenamhīti ahaṃ ekaṃ kāraṇaṃ paṭicca idhāgatā. Kupitindriyāti kilantindriyā. Vārigaṇāti assubindughaṭā. Uragoti cāhūti uragoti cāyaṃ mahājano kathesi. Tamaggahī purisoti ayaṃ puriso taṃ nāgarājānaṃ jīvikatthāya aggahesi. Vanibbakassāti imassa vanibbakassa kathaṃ nu esa mahānubhāvo samāno hatthattaṃ āgatoti pucchati. Dhammañcāti pañcasīladhammaṃ uposathavāsadhammañca garuṃ karonto viharati, tasmā iminā purisena gahitopi ‘‘sacāhaṃ imassa upari nāsavātaṃ vissajjessāmi, bhasmamuṭṭhi viya vikirissati, evaṃ me sīlaṃ bhijjissatī’’ti sīlabhedabhayā parakkamma taṃ dukkhaṃ adhivāsetvā tapo karoti, vīriyameva karotīti āha.

Herein, for a purpose means: I have come here on account of a certain reason. Your faculties are agitated means: your faculties are weary. Torrents of water means: streams of teardrops. Whom they call a serpent means: this is what the great populace called him. A man has seized him means: this man seized that nāga king for the sake of his livelihood. Of a beggar is a question: How could this one, being so powerful, have fallen into the hands of this beggar? And the Dhamma means: he dwells revering the Dhamma of the five precepts and the observance of the Uposatha. Therefore, though captured by this man, he thinks: “If I release a blast from my nostrils upon him, he will be scattered like a handful of ashes, and thus my moral virtue will be broken.” Fearing the breaking of his moral virtue, he exerts himself, endures that suffering, and undertakes ascetic practice; that is, he makes a strenuous effort.

Rājā ‘‘kahaṃ paneso iminā gahito’’ti pucchi. Athassa sā ācikkhantī gāthamāha –

The king asked: “But where was he captured by this man?” Then she, explaining it to him, spoke this verse:

246.

246.

‘‘Cātuddasiṃ [Pg.463] pañcadasiñca rāja, catuppathe sammati nāgarājā;

Tamaggahī puriso jīvikattho, taṃ bandhanā muñca patī mameso’’ti.

“On the fourteenth and fifteenth days, O king, the nāga king observes the precepts at a crossroads. A man seized him there for his livelihood; release him from his bonds, for he is my husband.”

Tattha catuppatheti catukkamaggassa āsannaṭṭhāne ekasmiṃ vammike caturaṅgasamannāgataṃ adhiṭṭhānaṃ adhiṭṭhahitvā uposathavāsaṃ vasanto nipajjatīti attho. Taṃ bandhanāti taṃ evaṃ dhammikaṃ guṇavantaṃ nāgarājānaṃ etassa dhanaṃ datvā peḷabandhanā pamuñca.

Herein, at a crossroads means: near a four-way path, at a certain anthill, having undertaken a determination endowed with four factors, he lies down observing the Uposatha. Release him from his bonds means: give wealth to this man and release that righteous and virtuous nāga king from his confinement in the basket.

Evañca pana vatvā punapi taṃ yācantī dve gāthā abhāsi –

Having spoken thus, imploring him again, she recited two more verses:

247.

247.

‘‘Soḷasitthisahassāni, āmuttamaṇikuṇḍalā;

Vārigehasayā nārī, tāpi taṃ saraṇaṃ gatā.

“Sixteen thousand women are there, adorned with jeweled earrings, ladies who dwell in watery abodes; they too have gone to him for refuge.”

248.

248.

‘‘Dhammena mocehi asāhasena, gāmena nikkhena gavaṃ satena;

Ossaṭṭhakāyo urago carātu, puññatthiko muñcatu bandhanasmā’’ti.

“Release him righteously, without violence, with a village, a gold coin, and a hundred cows. Let the serpent go, its body released; let one who seeks merit release it from bondage.”

Tattha soḷasitthisahassānīti mā tvaṃ esa yo vā so vā daliddanāgoti maññittha. Etassa hi ettakā sabbālaṅkārapaṭimaṇḍitā itthiyova, sesā sampatti aparimāṇāti dasseti. Vārigehasayāti udakacchadanaṃ udakagabbhaṃ katvā tattha sayanasīlā. Ossaṭṭhakāyoti nissaṭṭhakāyo hutvā. Carātūti caratu.

Herein, “sixteen thousand women”: Do not think, “This is some poor nāga or other.” For this shows that he has just this many women, adorned with every ornament, while his remaining wealth is immeasurable. “Dwelling in a water-house”: one accustomed to lying down there after making a water-covering, a water-chamber. “With body released”: having become one with body released. “Let it go”: let it wander.

Atha naṃ rājā tisso gāthā abhāsi –

Then the king spoke to him these three stanzas:

249.

249.

‘‘Dhammena mocemi asāhasena, gāmena nikkhena gavaṃ satena;

Ossaṭṭhakāyo urago carātu, puññatthiko muñcatu bandhanasmā.

“I release it righteously, without violence, with a village, a gold coin, and a hundred cows. Let the serpent go, its body released; let one who seeks merit release it from bondage.

250.

250.

‘‘Dammi nikkhasataṃ ludda, thūlañca maṇikuṇḍalaṃ;

Catussadañca pallaṅkaṃ, umāpupphasarinnibhaṃ.

“I give you a hundred gold coins, O hunter, and a large jeweled earring, and a four-posted couch resembling a garland of flax flowers.

251.

251.

‘‘Dve [Pg.464] ca sādisiyo bhariyā, usabhañca gavaṃ sataṃ;

Ossaṭṭhakāyo urago carātu, puññatthiko muñcatu bandhanasmā’’ti.

“And two wives of equal station, a bull and a hundred cows. Let the serpent go, its body released; let one who seeks merit release it from bondage.”

Tattha luddāti rājā uragaṃ mocetuṃ ahituṇḍikaṃ āmantetvā tassa dātabbaṃ deyyadhammaṃ dassento evamāha. Gāthā pana heṭṭhā vuttatthāyeva.

Herein, “O hunter”: the king, in order to release the serpent, addressed the snake-charmer and spoke thus, indicating the gift that was to be given to him. The stanza, however, has the same meaning as stated above.

Atha naṃ luddo āha –

Then the hunter said to him:

252.

252.

‘‘Vināpi dānā tava vacanaṃ janinda, muñcemu naṃ uragaṃ bandhanasmā;

Ossaṭṭhakāyo urago carātu, puññatthiko muñcatu bandhanasmā’’ti.

“Even without a gift, O lord of men, at your word we will release this serpent from its bonds. Let the serpent go, its body released; let one who seeks merit release it from bondage.”

Tattha tava vacananti mahārāja, vināpi dānena tava vacanameva amhākaṃ garu. Muñcemu nanti muñcissāmi etanti vadati.

Herein, “your word”: “O great king, even without a gift, your word itself is authoritative for us.” “We will release it” means: he says, “I will release it.”

Evañca pana vatvā mahāsattaṃ peḷato nīhari. Nāgarājā nikkhamitvā pupphantaraṃ pavisitvā taṃ attabhāvaṃ vijahitvā māṇavakavaṇṇena alaṅkatasarīro hutvā pathaviṃ bhindanto viya nikkhanto aṭṭhāsi. Sumanā ākāsato otaritvā tassa santike ṭhitā. Nāgarājā añjaliṃ paggayha rājānaṃ namassamāno aṭṭhāsi. Tamatthaṃ pakāsento satthā dve gāthā abhāsi –

And having spoken thus, he brought the Great Being out of the basket. The Nāga king came out, entered among the flowers, abandoned that bodily form, and stood there with an adorned body in the guise of a young man, as if he had emerged by splitting the earth. Sumanā descended from the sky and stood near him. The Nāga king stood paying homage to the king with his hands raised in añjali. To explain this matter, the Teacher spoke two stanzas:

253.

253.

‘‘Mutto campeyyako nāgo, rājānaṃ etadabravi;

Namo te kāsirājatthu, namo te kāsivaḍḍhana;

Añjaliṃ te paggaṇhāmi, passeyyaṃ me nivesanaṃ.

“The nāga Campeyyaka, freed, said this to the king: ‘Homage to you, O king of Kāsi! Homage to you, O increaser of Kāsi! I raise my hands in añjali to you. May you see my dwelling.

254.

254.

‘‘Addhā hi dubbissasametamāhu, yaṃ mānuso vissase amānusamhi;

Sace ca maṃ yācasi etamatthaṃ, dakkhemu te nāga nivesanānī’’ti.

“Truly, they say it is a difficult thing to trust when a human places trust in a non-human. But if you ask this of me, we shall see your dwellings, O Nāga.”

Tattha [Pg.465] passeyyaṃ me nivesananti mama nivesanaṃ campeyyanāgabhavanaṃ ramaṇīyaṃ passitabbayuttakaṃ. Taṃ te ahaṃ dassetukāmo, taṃ sabalavāhano tvaṃ āgantvā passa, narindāti vadati. Dubbissasanti duvissāsanīyaṃ. Sace cāti sace maṃ yācasi, passeyyāma te nivesanāni, api ca kho pana taṃ na saddahāmīti vadati.

Herein, “May you see my dwelling”: “My dwelling, the delightful Campeyya Nāga abode, is fit to be seen. I wish to show it to you. You, O lord of men, should come with your army and transport and see it”—so he says. “Difficult to trust”: hard to be trusted. “And if”: “If you ask me, we would see your dwellings, but still I do not trust you”—so he says.

Atha naṃ saddahāpetuṃ sapathaṃ karonto mahāsatto dve gāthā abhāsi –

Then, to make him believe, the Great Being made an oath and spoke two stanzas:

255.

255.

‘‘Sacepi vāto girimāvaheyya, cando ca suriyo ca chamā pateyyuṃ;

Sabbā ca najjo paṭisotaṃ vajeyyuṃ, na tvevahaṃ rāja musā bhaṇeyyaṃ.

“Even if the wind were to carry away the mountains, and the moon and sun were to fall to the earth; even if all the rivers were to flow upstream, never, O king, would I speak falsely.

256.

256.

‘‘Nabhaṃ phaleyya udadhīpi susse, saṃvaṭṭaye bhūtadharā vasundharā;

Siluccayo meru samūlamuppate, na tvevahaṃ rāja musā bhaṇeyya’’nti.

“Though the sky should split and the ocean dry up, though the earth, the bearer of beings, should roll up, though Mount Meru, a mass of rock, be uprooted from its base—never, O king, would I speak falsely.”

Tattha saṃvaṭṭaye bhūtadharā vasundharāti ayaṃ bhūtadharāti ca vasundharāti ca saṅkhaṃ gatā mahāpathavī kilañjaṃ viya saṃvaṭṭeyya. Samūlamuppateti evaṃ mahāsinerupabbato samūlo uṭṭhāya purāṇapaṇṇaṃ viya ākāse pakkhandeyya.

Herein, “the earth, the bearer of beings, should roll up”: this great earth, known as both Bhūtadharā and Vasundharā, would roll up like a mat. “Be uprooted from its base”: the great Mount Sineru would be uprooted and, rising up, would leap into the sky like an old leaf.

So mahāsattena evaṃ vuttepi asaddahanto –

But even when the Great Being had spoken thus, the king, still disbelieving, said:

257.

257.

‘‘Addhā hi dubbissasametamāhu, yaṃ mānuso vissase amānusamhi;

Sace ca maṃ yācasi etamatthaṃ, dakkhemu te nāga nivesanānī’’ti. –

“Truly, they say it is a difficult thing to trust when a human places trust in a non-human. But if you ask this of me, we shall see your dwellings, O Nāga.”

Punapi tameva gāthaṃ vatvā ‘‘tvaṃ mayā kataguṇaṃ jānituṃ arahasi, saddahituṃ pana yuttabhāvaṃ vā ayuttabhāvaṃ vā ahaṃ jānissāmī’’ti pakāsento itaraṃ gāthamāha –

Having spoken that same stanza again, he declared, “You ought to recognize the good I have done for you, but I myself will determine whether it is fitting or unfitting to trust you,” and then he spoke the other stanza:

258.

258.

‘‘Tumhe [Pg.466] khottha ghoravisā uḷārā, mahātejā khippakopī ca hotha;

Maṃkāraṇā bandhanasmā pamutto, arahasi no jānituye katānī’’ti.

“You are indeed of dreadful and mighty venom; you are of great majesty and quick to anger. Freed from bondage on my account, you ought to recognize what has been done by us.”

Tattha uḷārāti uḷāravisā. Jānituyeti jānituṃ.

Herein, “mighty” means: of mighty venom. “To know” means: to know.

Atha naṃ saddahāpetuṃ puna sapathaṃ karonto mahāsatto gāthamāha –

Then, to make him believe, the Great Being again made an oath and spoke a stanza:

259.

259.

‘‘So paccataṃ niraye ghorarūpe, mā kāyikaṃ sātamalattha kiñci;

Peḷāya baddho maraṇaṃ upetu, yo tādisaṃ kammakataṃ na jāne’’ti.

“May he be tormented in a horrific hell, may he find no bodily pleasure at all; bound in a basket, may he meet his death—he who would not recognize such a deed done for him.”

Tattha paccatanti paccatu. Kammakatanti katakammaṃ evaṃ guṇakārakaṃ tumhādisaṃ yo na jānāti, so evarūpo hotūti vadati.

Herein, “be tormented” means: let him be tormented. “Deed done”: he says, “Whoever does not recognize a benefactor like you who has performed such a deed, may he become like this.”

Athassa rājā saddahitvā thutiṃ karonto gāthamāha –

Then the king, believing him, praised him and spoke a stanza:

260.

260.

‘‘Saccappaṭiññā tava mesa hotu, akkodhano hohi anupanāhī;

Sabbañca te nāgakulaṃ supaṇṇā, aggiṃva gimhesu vivajjayantū’’ti.

“May this pledge of yours prove true! Be free from anger, free from malice. And may the Supaṇṇas avoid your entire nāga clan as one avoids fire in the summer.”

Tattha tava mesa hotūti tava esā paṭiññā saccā hotu. Aggiṃva gimhesu vivajjayantūti yathā manussā gimhakāle santāpaṃ anicchantā jalamānaṃ aggiṃ vivajjenti, evaṃ vivajjentu dūratova pariharantu.

Herein, “May this pledge of yours be true”: may this pledge of yours be true. “As one avoids fire in summer”: just as people in the summer season, not wanting to be scorched, avoid a blazing fire, so may they avoid them, may they keep their distance.

Mahāsattopi rañño thutiṃ karonto itaraṃ gāthamāha –

The Great Being, too, praising the king, spoke the other stanza:

261.

261.

‘‘Anukampasī nāgakulaṃ janinda, mātā yathā suppiyaṃ ekaputtaṃ;

Ahañca te nāgakulena saddhiṃ, kāhāmi veyyāvaṭikaṃ uḷāra’’nti.

“You have compassion for the nāga clan, O lord of men, as a mother has for her beloved only son. And I, together with the nāga clan, will perform great service for you.”

Taṃ [Pg.467] sutvā rājā nāgabhavanaṃ gantukāmo senaṃ gamanasajjaṃ kātuṃ āṇāpento gāthamāha –

Hearing this, the king, who was desirous of going to the nāga abode, ordered his army to prepare for the journey and spoke a stanza:

262.

262.

‘‘Yojentu ve rājarathe sucitte, kambojake assatare sudante;

Nāge ca yojentu suvaṇṇakappane, dakkhemu nāgassa nivesanānī’’ti.

“Let them yoke the splendid royal chariots and the well-trained mules from Kamboja. Let them also yoke the elephants with golden trappings. We shall see the dwellings of the nāga.”

Tattha kambojake assatare sudanteti susikkhite kambojaraṭṭhasambhave assatare yojentu.

Herein, “the well-trained mules from Kamboja”: let them yoke the well-trained mules that come from the country of Kamboja.

Itarā abhisambuddhagāthā –

The other stanzas are those of the Perfectly Enlightened One:

263.

263.

‘‘Bherī mudiṅgā paṇavā ca saṅkhā, avajjayiṃsu uggasenassa rañño;

Pāyāsi rājā bahu sobhamāno, purakkhato nārigaṇassa majjhe’’ti.

“Kettledrums, hand-drums, tabors, and conches were sounded for King Uggasena. The king set out, shining brightly, placed at the fore in the midst of a host of women.”

Tattha bahu sobhamānoti bhikkhave, bārāṇasirājā soḷasahi nārīsahassehi purakkhato parivārito tassa nārīgaṇassa majjhe bārāṇasito nāgabhavanaṃ gacchanto ativiya sobhamāno pāyāsi.

Herein, “shining brightly”: Bhikkhus, the king of Bārāṇasī, placed at the fore and surrounded by sixteen thousand women, set out from Bārāṇasī for the nāga abode, shining exceedingly in the midst of that host of women.

Tassa nagarā nikkhantakāleyeva mahāsatto attano ānubhāvena nāgabhavanaṃ sabbaratanamayaṃ pākārañca dvāraṭṭālake ca dissamānarūpe katvā nāgabhavanagāmiṃ maggaṃ alaṅkatapaṭiyattaṃ māpesi. Rājā sapariso tena maggena nāgabhavanaṃ pavisitvā ramaṇīyaṃ bhūmibhāgañca pāsāde ca addasa. Tamatthaṃ pakāsento satthā āha –

At the very moment the king departed from the city, the Great Being by his own power made the nāga abode visible, made entirely of all kinds of gems, with its ramparts and gate-towers, and he created an adorned and prepared road leading to the nāga abode. The king with his retinue entered the nāga abode by that road and saw the delightful grounds and the palaces. To explain this matter, the Teacher said:

264.

264.

‘‘Suvaṇṇacitakaṃ bhūmiṃ, addakkhi kāsivaḍḍhano;

Sovaṇṇamayapāsāde, veḷuriyaphalakatthate.

“The increaser of Kāsi saw a ground decorated with gold, and palaces made of gold, paved with slabs of beryl.

265.

265.

‘‘Sa rājā pāvisi byamhaṃ, campeyyassa nivesanaṃ;

Ādiccavaṇṇasannibhaṃ, kaṃsavijjupabhassaraṃ.

“That king entered the mansion, the dwelling of Campeyya, resembling the color of the sun, gleaming like bronze and lightning.

266.

266.

‘‘Nānārukkhehi [Pg.468] sañchannaṃ, nānāgandhasamīritaṃ;

So pāvekkhi kāsirājā, campeyyassa nivesanaṃ.

“Covered with various trees, wafted with diverse scents, the king of Kāsi entered the dwelling of Campeyya.

267.

267.

‘‘Paviṭṭhasmiṃ kāsiraññe, campeyyassa nivesanaṃ;

Dibbā tūriyā pavajjiṃsu, nāgakaññā ca naccisuṃ.

“When the king of Kāsi had entered the dwelling of Campeyya, divine musical instruments played and nāga maidens danced.

268.

268.

‘‘Taṃ nāgakaññā caritaṃ gaṇena, anvāruhī kāsirājā pasanno;

Nisīdi sovaṇṇamayamhi pīṭhe, sāpassaye candanasāralitte’’ti.

“The pleased king of Kāsi ascended to that place frequented by the host of nāga maidens. He sat down on a golden seat, a comfortable one, anointed with the essence of sandalwood.”

Tattha suvaṇṇacitakanti suvaṇṇavālukāya santhataṃ. Byamhanti alaṅkatanāgabhavanaṃ. Campeyyassāti nāgabhavanaṃ pavisitvā campeyyanāgarājassa nivesanaṃ pāvisi. Kaṃsavijjupabhassaranti meghamukhe sañcaraṇasuvaṇṇavijju viya obhāsamānaṃ. Nānāgandhasamīritanti nānāvidhehi dibbagandhehi anusañcaritaṃ. Caritaṃ gaṇenāti taṃ nivesanaṃ nāgakaññāgaṇena caritaṃ anusañcaritaṃ. Candanasāralitteti dibbasāracandanena anulitte.

Herein, “decorated with gold”: strewn with golden sand. “Mansion”: an adorned nāga abode. “Of Campeyya”: having entered the nāga abode, he entered the dwelling of the nāga king Campeyya. “Gleaming like bronze and lightning”: shining like a golden lightning flash moving at the front of a cloud. “Wafted with various scents”: pervaded by various divine scents. “Frequented by a host”: that dwelling was frequented and pervaded by a host of nāga maidens. “Anointed with sandalwood essence”: anointed with divine heartwood sandalwood.

Tattha nisinnamattassevassa nānaggarasaṃ dibbabhojanaṃ upanāmesuṃ, tathā soḷasannaṃ itthisahassānaṃ sesarājaparisāya ca. So sattāhamattaṃ sapariso dibbannapānādīni paribhuñjitvā dibbehi kāmaguṇehi abhiramitvā sukhasayane nisinno mahāsattassa yasaṃ vaṇṇetvā ‘‘nāgarāja, tvaṃ evarūpaṃ sampattiṃ pahāya manussaloke vammikamatthake nipajjitvā kasmā uposathavāsaṃ vasī’’ti pucchi. Sopissa kathesi. Tamatthaṃ pakāsento satthā āha –

There, as soon as he had sat down, they brought him divine food of various excellent flavors, and likewise to the sixteen thousand women and the rest of the royal retinue. Having enjoyed divine food and drink with his retinue for about a week and delighted in divine sensual pleasures, he sat on a comfortable couch, praised the glory of the Great Being, and asked: “O nāga king, having abandoned such prosperity, why did you lie on an anthill in the human world and observe the Uposatha?” The nāga king explained it to him. To clarify this matter, the Teacher said:

269.

269.

‘‘So tattha bhutvā ca atho ramitvā, campeyyakaṃ kāsirājā avoca;

Vimānaseṭṭhāni imāni tuyhaṃ, ādiccavaṇṇāni pabhassarāni;

Netādisaṃ atthi manussaloke, kiṃ patthayaṃ nāga tapo karosi.

“Having eaten and enjoyed himself there, the king of Kāsi then said to Campeyya: ‘These are your excellent mansions, the color of the sun and radiant. Nothing like this exists in the human world. What do you seek, O nāga, that you practice austerity?

270.

270.

‘‘Tā [Pg.469] kambukāyūradharā suvatthā, vaṭṭaṅgulī tambatalūpapannā;

Paggayha pāyenti anomavaṇṇā, netādisaṃ atthi manussaloke;

Kiṃ patthayaṃ nāga tapo karosi.

“These women, wearing shell bracelets and armlets, finely clothed, with rounded fingers and copper-red palms, of flawless beauty, hold out drinks to serve you. Nothing like this exists in the human world. What do you seek, O nāga, that you practice austerity?

271.

271.

‘‘Najjo ca temā puthulomamacchā, āṭāsakuntābhirudā sutitthā;

Netādisaṃ atthi manussaloke, kiṃ patthayaṃ nāga tapo karosi.

“These rivers of yours teem with broad-scaled fish, are resonant with the calls of ospreys, and have fine bathing places. Nothing like this exists in the human world. What do you seek, O nāga, that you practice austerity?

272.

272.

‘‘Koñcā mayūrā diviyā ca haṃsā, vaggussarā kokilā sampatanti;

Netādisaṃ atthi manussaloke, kiṃ patthayaṃ nāga tapo karosi.

“Curlews, peacocks, and divine swans, and sweet-voiced cuckoos fly about. Nothing like this exists in the human world. What do you seek, O nāga, that you practice austerity?

273.

273.

‘‘Ambā ca sālā tilakā ca jambuyo, uddālakā pāṭaliyo ca phullā;

Netādisaṃ atthi manussaloke, kiṃ patthayaṃ nāga tapo karosi.

“Mangoes, sāla trees, tilaka trees, and rose-apples, uddālaka trees and pāṭali trees are in full bloom. Nothing like this exists in the human world. What do you seek, O nāga, that you practice austerity?

274.

274.

‘‘Imā ca te pokkharañño samantato, dibbā ca gandhā satataṃ pavāyanti;

Netādisaṃ atthi manussaloke, kiṃ patthayaṃ nāga tapo karosi.

“And these lotus ponds of yours are all around, and divine fragrances constantly waft. Nothing like this exists in the human world. What do you seek, O nāga, that you practice austerity?”

275.

275.

‘‘Na puttahetu na dhanassa hetu, na āyuno cāpi janinda hetu;

Manussayoniṃ abhipatthayāno, tasmā parakkamma tapo karomī’’ti.

“Not for the sake of a son, not for the sake of wealth, nor for the sake of long life, O lord of men, but aspiring for a human birth, I therefore strive and practice austerity.”

Tattha tāti soḷasasahassanāgakaññāyo sandhāyāha. Kambukāyūradharāti suvaṇṇābharaṇadharā. Vaṭṭaṅgulīti pavāḷaṅkurasadisavaṭṭaṅgulī. Tambatalūpapannāti abhirattehi hatthapādatalehi samannāgatā. Pāyentīti [Pg.470] dibbapānaṃ ukkhipitvā taṃ pāyenti. Puthulomamacchāti puthulapattehi nānāmacchehi samannāgatā. Āṭāsakuntābhirudāti āṭāsaṅkhātehi sakuṇehi abhirudā. Sutitthāti sundaratitthā. Diviyā ca haṃsāti dibbahaṃsā ca. Sampatantīti manuññaravaṃ ravantā rukkhato rukkhaṃ sampatanti. Dibbā ca gandhāti tāsu pokkharaṇīsu satataṃ dibbagandhā vāyanti. Abhipatthayānoti patthayanto vicarāmi. Tasmāti tena kāraṇena parakkamma vīriyaṃ paggahetvā tapo karomi, uposathaṃ upavasāmīti.

Herein, “they” refers to the sixteen thousand nāga maidens. “Wearing shell bracelets and armlets” means wearing golden ornaments. “With rounded fingers” means with fingers rounded like coral shoots. “Endowed with copper-red palms” means endowed with very red palms of hands and soles of feet. “They give to drink” means, lifting up a divine drink, they give it to him to drink. “With broad-scaled fish” means endowed with various kinds of fish with broad scales. “Resonant with the calls of ospreys” means resonant with birds called ospreys. “With fine bathing places” means with beautiful bathing places. “And divine swans” means celestial swans. “They fly about” means, making a delightful sound, they fly from tree to tree. “And divine fragrances” means divine fragrances constantly blow in those lotus ponds. “Aspiring” means: I wander about aspiring. “Therefore” means: for that reason, having striven and exerted my energy, I practice austerity; that is, I observe the Uposatha.

Evaṃ vutte rājā āha –

When this was said, the king said:

276.

276.

‘‘Tvaṃ lohitakkho vihatantaraṃso, alaṅkato kappitakesamassu;

Surosito lohitacandanena, gandhabbarājāva disā pabhāsasi.

“You, with red eyes, broad-shouldered, adorned, with well-trimmed hair and beard, well-anointed with red sandalwood, you illuminate the quarters like a king of the gandhabbas.”

277.

277.

‘‘Deviddhipattosi mahānubhāvo, sabbehi kāmehi samaṅgibhūto;

Pucchāmi taṃ nāgarājetamatthaṃ, seyyo ito kena manussaloko’’ti.

“You have attained divine psychic power, you are of great power, and you are endowed with all sensual pleasures. I ask you this question, O nāga king: in what way is the human world better than this?”

Tattha surositoti suvilitto.

Herein, well-anointed means well-smeared.

Athassa ācikkhanto nāgarājā āha –

Then, explaining, the nāga king said to him:

278.

278.

‘‘Janinda nāññatra manussalokā, suddhīva saṃvijjati saṃyamo vā;

Ahañca laddhāna manussayoniṃ, kāhāmi jātimaraṇassa anta’’nti.

“O lord of men, not elsewhere than in the human world is purity or restraint to be found. And I, having obtained a human birth, will make an end to birth and death.”

Tattha suddhī vāti mahārāja, aññatra manussalokā amatamahānibbānasaṅkhātā suddhi vā sīlasaṃyamo vā natthi. Antanti manussayoniṃ laddhā jātimaraṇassa antaṃ karissāmīti tapo karomīti.

Herein, purity or... means: O great king, apart from the human world there is no purity—that is, the deathless, great Nibbāna—nor is there moral restraint. An end means: ‘Having obtained a human birth, I will make an end of birth and death’; it is for this reason that I practice austerity.

Taṃ sutvā rājā āha –

Hearing this, the king said:

279.

279.

‘‘Addhā [Pg.471] have sevitabbā sapaññā, bahussutā ye bahuṭhānacintino;

Nāriyo ca disvāna tuvañca nāga, kāhāmi puññāni anappakānī’’ti.

“Indeed, one should associate with the wise, with the learned who reflect on many things. Having seen these women and you, O nāga, I will perform abundant meritorious deeds.”

Tattha nāriyo cāti imā tava nāgakaññāyo ca tuvañca disvā bahūni puññāni karissāmīti vadati.

Herein, and the women means: he is saying, ‘Having seen these nāga maidens of yours and you as well, I will perform many meritorious deeds.’”

Atha naṃ nāgarājā āha –

Then the nāga king said to him:

280.

280.

‘‘Addhā have sevitabbā sapaññā, bahussutā ye bahuṭhānacintino;

Nāriyo ca disvāna mamañca rāja, karohi puññāni anappakānī’’ti.

“Indeed, one should associate with the wise, with the learned who reflect on many things. Having seen these women and me, O king, perform abundant meritorious deeds.”

Tattha karohīti kareyyāsi, mahārājāti.

Herein, perform means: ‘You should perform, O great king.’”

Evaṃ vutte uggaseno gantukāmo hutvā ‘‘nāgarāja, ciraṃ vasimha, gamissāmā’’ti āpucchi. Atha naṃ mahāsatto ‘‘tena hi mahārāja, yāvadicchakaṃ dhanaṃ gaṇhāhī’’ti dhanaṃ dassento āha –

When this was said, Uggasena, wishing to leave, took his leave, saying: “O nāga king, we have stayed a long time; we shall depart.” Then the Great Being said to him, “Well then, great king, take as much wealth as you wish,” and showing him the wealth, he said:

281.

281.

‘‘Idañca me jātarūpaṃ pahūtaṃ, rāsī suvaṇṇassa ca tālamattā;

Ito haritvāna suvaṇṇagharāni, karassu rūpiyapākāraṃ karontu.

“Here is my abundant gold, and heaps of gold as high as palm trees. Take it from here and build golden mansions; let them build a silver rampart.”

282.

282.

‘‘Muttā ca vāhasahassāni pañca, veḷuriyamissāni ito haritvā;

Antepure bhūmiyaṃ santharantu, nikkaddamā hehiti nīrajā ca.

“Take from here five thousand loads of pearls mixed with beryl. Let them be strewn on the ground in your inner palace; it will become free of mud and dust.”

283.

283.

‘‘Etādisaṃ āvasa rājaseṭṭha, vimānaseṭṭhaṃ bahu sobhamānaṃ;

Bārāṇasiṃ nagaraṃ iddhaṃ phītaṃ, rajjañca kārehi anomapaññā’’ti.

“Dwell in such a place, O best of kings, an excellent mansion, shining brightly. Rule the prosperous and thriving city of Bārāṇasī, O one of flawless wisdom.”

Tattha [Pg.472] rāsīti tesu tesu ṭhānesu tālapamāṇā rāsiyo. Suvaṇṇagharānīti suvaṇṇagehāni. Nikkaddamāti evaṃ te antepure bhūmi nikkaddamā ca nirajā ca bhavissati. Etādisanti evarūpaṃ suvaṇṇamayaṃ rajatapākāraṃ muttāveḷuriyasanthatabhūmibhāgaṃ. Phītanti phītaṃ bārāṇasinagarañca āvasa. Anomapaññāti alāmakapaññā.

Herein, heaps means heaps the size of palm trees in various places. Golden mansions means golden houses. Free of mud means: thus the ground in your inner palace will be free of mud and free of dust. Such means a place of this kind: golden, with a silver rampart, and a ground strewn with pearls and beryl. Thriving means: dwell in the thriving city of Bārāṇasī. Of flawless wisdom means of non-inferior wisdom.

Rājā tassa kathaṃ sutvā adhivāsesi. Atha mahāsatto nāgabhavane bheriṃ carāpesi ‘‘sabbā rājaparisā yāvadicchakaṃ hiraññasuvaṇṇādikaṃ dhanaṃ gaṇhantū’’ti. Rañño ca anekehi sakaṭasatehi dhanaṃ pesesi. Rājā mahantena yasena nāgabhavanā nikkhamitvā bārāṇasimeva gato. Tato paṭṭhāya kira jambudīpatalaṃ sahiraññaṃ jātaṃ.

The king, hearing his words, consented. Then the Great Being had a drum beaten throughout the nāga abode, announcing, “Let all the royal retinue take as much wealth—gold, silver, and so on—as they desire.” He also sent treasure for the king in many hundreds of carts. The king, with great glory, departed from the nāga abode and went right to Bārāṇasī. From then on, it is said, the land of Jambudīpa became filled with gold.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ porāṇakapaṇḍitā nāgasampattiṃ pahāya uposathavāsaṃ vasiṃsū’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā ahituṇḍiko devadatto ahosi, sumanā rāhulamātā, uggaseno sāriputto, campeyyanāgarājā pana ahameva ahosi’’nti.

Having delivered this Dhamma discourse, the Teacher said, “Thus the wise men of old, having abandoned the fortune of a nāga, observed the Uposatha,” and he identified the birth: “At that time the snake-charmer was Devadatta, Sumanā was Rāhula's mother, Uggasena was Sāriputta, and the Nāga king Campeyya was myself.”

Campeyyajātakavaṇṇanā dasamā.

The Commentary on the Campeyya Jātaka, the tenth.

[507] 11. Mahāpalobhanajātakavaṇṇanā

[507] 11. The Commentary on the Mahāpalobhana Jātaka

Brahmalokā cavitvānāti idaṃ satthā jetavane viharanto visuddhasaṃkilesaṃ ārabbha kathesi. Vatthu heṭṭhā vitthāritameva. Idha pana satthā ‘‘bhikkhu mātugāmo nāmesa visuddhasattepi saṃkiliṭṭhe karotī’’ti vatvā atītaṃ āhari.

Having fallen from the Brahmā world... The Teacher told this while dwelling in Jetavana concerning purity and defilement. The story has been set out in detail below. Here, however, the Teacher, saying, “Bhikkhus, womankind, you know, can defile even a pure being,” related a story of the past.

Atīte bārāṇasiyanti cūḷapalobhane (jā. 1.3.37 ādayo) vuttanayeneva atītavatthu vitthāritabbaṃ. Tadā pana mahāsatto brahmalokā cavitvā kāsirañño putto hutvā nibbatti, anitthigandhakumāro nāma ahosi. Itthīnaṃ hatthe na saṇṭhāti, purisavesena naṃ thaññaṃ pāyenti, jhānāgāre vasati, itthiyo na passati. Tamatthaṃ pakāsento satthā catasso gāthā abhāsi –

The story of the past should be elaborated in the same way as it was told in the Cūḷapalobhana Jātaka. At that time, however, the Great Being, having passed away from the Brahmā world, was reborn as the son of the king of Kāsi and was named Prince Anitthigandhakumāra. He would not stay in the hands of women, so they gave him milk to drink while disguised as men. He lived in a meditation chamber and did not see women. To clarify this matter, the Teacher spoke four verses:

284.

284.

‘‘Brahmalokā [Pg.473] cavitvāna, devaputto mahiddhiko;

Rañño putto udapādi, sabbakāmasamiddhisu.

“A devaputta of great psychic power, having fallen from the Brahmā world, arose as the son of a king who was endowed with all sensual pleasures.”

285.

285.

‘‘Kāmā vā kāmasaññā vā, brahmaloke na vijjati;

Svāssu tāyeva saññāya, kāmehi vijigucchatha.

“Neither sensual pleasures nor the perception of sensual pleasures exist in the Brahmā world; and he, through that very perception, felt revulsion for sensual pleasures.”

286.

286.

‘‘Tassa cantepure āsi, jhānāgāraṃ sumāpitaṃ;

So tattha paṭisallīno, eko rahasi jhāyatha.

“In his inner palace there was a well-made meditation chamber. There, secluded, he would meditate alone in private.”

287.

287.

‘‘Sa rājā paridevesi, puttasokena aṭṭito;

Ekaputto cayaṃ mayhaṃ, na ca kāmāni bhuñjatī’’ti.

“That king lamented, afflicted by grief for his son: ‘This is my only son, and he does not enjoy sensual pleasures.’”

Tattha sabbakāmasamiddhisūti sabbakāmānaṃ samiddhīsu sampattīsu ṭhitassa rañño putto hutvā eko devaputto nibbatti. Svāssūti so kumāro. Tāyevāti tāya brahmaloke nibbattitāya jhānasaññāya eva. Sumāpitanti pitarā suṭṭhu manāpaṃ katvā māpitaṃ. Rahasi jhāyathāti mātugāmaṃ apassanto vasi. Paridevesīti vilapi.

Herein, amidst the fulfillment of all sensual pleasures means: a devaputta was reborn as the son of a king who was established in the abundance and attainment of all sensual pleasures. He refers to that prince. Through that very... means: through that very perception of jhāna that had arisen in the Brahmā world. Well-made means made very pleasingly by his father. He would meditate in private means he lived without seeing womankind. He lamented means he wailed.

Pañcamā rañño paridevanagāthā –

The fifth verse is the king's lamentation:

288.

288.

‘‘Ko nu khvettha upāyo so, ko vā jānāti kiñcanaṃ;

Yo me puttaṃ palobheyya, yathā kāmāni patthaye’’ti.

“What now is the means here, or who knows of any, that could entice my son so that he might desire sensual pleasures?”

Tattha ko nu khvettha upāyoti ko nu kho ettha etassa kāmānaṃ bhuñjanaupāyo. ‘‘Ko nu kho idhupāyo so’’tipi pāṭho, aṭṭhakathāyaṃ pana ‘‘ko nu kho etaṃ upavasitvā upalāpanakāraṇaṃ jānātī’’ti vuttaṃ. Ko vā jānāti kiñcananti ko vā etassa palibodhakāraṇaṃ jānātīti attho.

Here, what indeed is the means in this matter? What indeed is the means here for enjoying these sensual pleasures? The reading “What indeed is the means here?” is also found. In the commentary, however, it is said: “Who indeed, having approached this one, knows the reason for coaxing?” Or, who knows any impediment? The meaning is: who knows the cause of this obstruction?

Tato paraṃ diyaḍḍhagāthā abhisambuddhagāthā –

After that, there are one and a half verses spoken by the Perfectly Enlightened One:

289.

289.

‘‘Ahu kumārī tattheva, vaṇṇarūpasamāhitā;

Kusalā naccagītassa, vādite ca padakkhiṇā.

“There was a maiden right there, endowed with beauty and form, skilled in dance and song, and adept at playing instruments.

290.

290.

‘‘Sā [Pg.474] tattha upasaṅkamma, rājānaṃ etadabravī’’ti;

“Having approached the king there, she said this:”

Tattha ahūti bhikkhave, tattheva antepure cūḷanāṭakānaṃ antare ekā taruṇakumārikā ahosi. Padakkhiṇāti susikkhitā.

Here, bhikkhus, “there was” means: right there in the inner palace, among the young dancers, there was a young maiden. “Adept” means well-trained.

‘‘Ahaṃ kho naṃ palobheyyaṃ, sace bhattā bhavissatī’’ti. –

“I would indeed entice him, if he would become my husband.”

Upaḍḍhagāthā kumārikāya vuttā.

A half-verse was spoken by the maiden.

Tattha sace bhattāti sace esa mayhaṃ pati bhavissatīti.

Here, “if he would be my husband” means: if he would become my lord.

291.

291.

‘‘Taṃ tathāvādiniṃ rājā, kumāriṃ etadabravi;

Tvaññeva naṃ palobhehi, tava bhattā bhavissatīti.

“To the maiden who spoke thus, the king said this: ‘You yourself entice him; he will be your husband.’”

Tattha tava bhattāti tavesa pati bhavissati, tvaññeva tassa aggamahesī bhavissasi, gaccha naṃ palobhehi, kāmarasaṃ jānāpehīti.

Here, “he will be your husband” means: he will become your lord, you yourself will be his chief queen. Go, entice him, make him know the taste of sensual pleasure.

Evaṃ vatvā rājā ‘‘imissā kira okāsaṃ karontū’’ti kumārassa upaṭṭhākānaṃ pesesi. Sā paccūsakāle vīṇaṃ ādāya gantvā kumārassa sayanagabbhassa bahi avidūre ṭhatvā agganakhehi vīṇaṃ vādentī madhurasarena gāyitvā taṃ palobhesi. Tamatthaṃ pakāsento satthā āha –

Having spoken thus, the king sent a message to the prince’s attendants, saying, “Let them make an opportunity for her.” At dawn, she took her lute and went and stood not far outside the prince’s bedchamber. Playing the lute with her fingertips and singing with a sweet voice, she enticed him. The Teacher, explaining this matter, said:

292.

292.

‘‘Sā ca antepuraṃ gantvā, bahuṃ kāmupasaṃhitaṃ;

Hadayaṅgamā pemanīyā, citrā gāthā abhāsatha.

“And she, having gone to the inner palace, recited many varied verses connected with sensual pleasure, heart-touching and endearing.

293.

293.

‘‘Tassā ca gāyamānāya, saddaṃ sutvāna nāriyā;

Kāmacchandassa uppajji, janaṃ so paripucchatha.

“Having heard the sound of that woman singing, sensual desire arose in him, and he questioned the people.

294.

294.

‘‘Kasseso saddo ko vā so, bhaṇati uccāvacaṃ bahuṃ;

Hadayaṅgamaṃ pemanīyaṃ, aho kaṇṇasukhaṃ mama.

“Whose sound is this? Or who is it that speaks so much, high and low? It is heart-touching and endearing. Oh, what a delight to my ears!

295.

295.

‘‘Esā kho pamadā deva, khiḍḍā esā anappikā;

Sace tvaṃ kāme bhuñjeyya, bhiyyo bhiyyo chādeyyu taṃ.

“This, O lord, is a woman, and this is no trivial amusement. If you were to enjoy sensual pleasures, they would overwhelm you more and more.

296.

296.

‘‘Iṅgha āgacchatorena, avidūramhi gāyatu;

Assamassa samīpamhi, santike mayha gāyatu.

“Come now, let her come this way, let her sing not far off. Let her sing near my hermitage, in my presence.

297.

297.

‘‘Tirokuṭṭamhi gāyitvā, jhānāgāramhi pāvisi;

Bandhi naṃ anupubbena, āraññamiva kuñjaraṃ.

“Having sung from behind the wall, she entered the meditation chamber; she bound him gradually, like a forest elephant.

298.

298.

‘‘Tassa [Pg.475] kāmarasaṃ ñatvā, issādhammo ajāyatha;

‘Ahameva kāme bhuñjeyyaṃ, mā añño puriso ahu’.

“Having known the taste of sensual pleasure, the state of jealousy arose in him: ‘I alone should enjoy sensual pleasures; let there be no other man!’

299.

299.

‘‘Tato asiṃ gahetvāna, purise hantuṃ upakkami;

Ahameveko bhuñjissaṃ, mā añño puriso siyā.

“Then, having taken a sword, he set about to kill men, thinking: ‘I alone will enjoy; let there be no other man!’

300.

300.

‘‘Tato jānapadā sabbe, vikkandiṃsu samāgatā;

Putto tyāyaṃ mahārāja, janaṃ heṭhetyadūsakaṃ.

“Then all the country-folk, having gathered together, cried out: ‘This son of yours, O great king, harms the innocent people!’

301.

301.

‘‘Tañca rājā vivāhesi, samhā raṭṭhā ca khattiyo;

Yāvatā vijitaṃ mayhaṃ, na te vatthabba tāvade.

“Then the king banished him from the kingdom, saying: ‘O khattiya, as far as my dominion extends, you may not dwell therein.’

302.

302.

‘‘Tato so bhariyamādāya, samuddaṃ upasaṅkami;

Paṇṇasālaṃ karitvāna, vanamuñchāya pāvisi.

“Then, taking his wife, he went to the sea. Having made a leaf-hut, he entered the forest to glean for sustenance.

303.

303.

‘‘Athettha isi māgacchi, samuddaṃ uparūpari;

So tassa gehaṃ pāvekkhi, bhattakāle upaṭṭhite.

“Then a sage came there, travelling over the sea; he entered their dwelling when the mealtime had arrived.

304.

304.

‘‘Tañca bhariyā palobhesi, passa yāva sudāruṇaṃ;

Cuto so brahmacariyamhā, iddhiyā parihāyatha.

“And his wife enticed him—see how very cruel! He fell from the holy life and declined in psychic power.

305.

305.

‘‘Rājaputto ca uñchāto, vanamūlaphalaṃ bahuṃ;

Sāyaṃ kājena ādāya, assamaṃ upasaṅkami.

“And the prince, from his gleaning of many forest roots and fruits, returned to the hermitage in the evening, taking them in a carrying basket.

306.

306.

‘‘Isī ca khattiyaṃ disvā, samuddaṃ upasaṅkami;

‘Vehāyasaṃ gamissa’nti, sīdate so mahaṇṇave.

“And the sage, seeing the khattiya, went to the sea. Thinking, ‘I will travel through the air,’ he sank in the great ocean.

307.

307.

‘‘Khattiyo ca isiṃ disvā, sīdamānaṃ mahaṇṇave;

Tasseva anukampāya, imā gāthā abhāsatha.

“And the khattiya, seeing the sage foundering in the great ocean, spoke these verses out of compassion for him:

308.

308.

‘‘Abhijjamāne vārismiṃ, sayaṃ āgamma iddhiyā;

Missībhāvitthiyā gantvā, saṃsīdasi mahaṇṇave.

“You who once came by your own psychic power over the unbroken water, now, having associated with a woman, you are sinking in the great ocean.

309.

309.

‘‘Āvaṭṭanī mahāmāyā, brahmacariyavikopanā;

Sīdanti naṃ viditvāna, ārakā parivajjaye.

“They are a whirlpool, a great illusion, a destroyer of the holy life. Knowing they make one sink, one should avoid them from afar.

310.

310.

‘‘Analā mudusambhāsā, duppūrā tā nadīsamā;

Sīdanti naṃ viditvāna, ārakā parivajjaye.

“Insatiable, with gentle speech, they are hard to fill like rivers. Knowing they make one sink, one should avoid them from afar.

311.

311.

‘‘Yaṃ [Pg.476] etā upasevanti, chandasā vā dhanena vā;

Jātavedova saṃ ṭhānaṃ, khippaṃ anudahanti taṃ.

“Whomever they associate with, whether for desire or for wealth, they quickly burn him up, just as fire burns its own support.

312.

312.

‘‘Khattiyassa vaco sutvā, isissa nibbidā ahu;

Laddhā porāṇakaṃ maggaṃ, gacchate so vihāyasaṃ.

“Having heard the khattiya’s words, disenchantment arose in the sage. Having regained his former path, he went through the air.”

313.

313.

‘‘Khattiyo ca isiṃ disvā, gacchamānaṃ vihāyasaṃ;

Saṃvegaṃ alabhī dhīro, pabbajjaṃ samarocayi.

“And the khattiya, the wise one, seeing the sage going through the air, was stirred with a sense of spiritual urgency and found delight in the going forth.”

314.

314.

‘‘Tato so pabbajitvāna, kāmarāgaṃ virājayi;

Kāmarāgaṃ virājetvā, brāhmalokūpago ahū’’ti.

“Then, having gone forth, he became dispassionate towards sensual lust; having become dispassionate towards sensual lust, he became one who goes to the Brahma-world.”

Tattha antepuranti kumārassa vasanaṭṭhānaṃ. Bahunti bahuṃ nānappakāraṃ. Kāmupasaṃhitanti kāmanissitaṃ gītaṃ pavattayamānā. Kāmacchandassāti assa anitthigandhakumārassa kāmacchando uppajji. Jananti attano santikāvacaraṃ paricārikajanaṃ. Uccāvacanti uggatañca anuggatañca. Bhuñjeyyāti sace bhuñjeyyāsi. Chādeyyu tanti ete kāmā nāma tava rucceyyuṃ. So ‘‘pamadā’’ti vacanaṃ sutvā tuṇhī ahosi. Itarā punadivasepi gāyi. Evaṃ kumāro paṭibaddhacitto hutvā tassā āgamanaṃ rocento paricārike āmantetvā ‘‘iṅghā’’ti gāthamāha.

Here, “inner palace” means the prince’s dwelling place. “Many” means much and of various kinds. “Connected with sensual pleasure” means initiating a song based on sensual pleasure. “Sensual desire” means: sensual desire arose in this prince who did not know the scent of a woman. “The people” means his own attendant folk who moved about in his presence. “High and low” means raised and not raised. “You would enjoy” means “if you would enjoy.” “They would cover you” means these things called sensual pleasures would be pleasing to you. Hearing the word “woman,” he became silent. The other sang again on the next day. Thus the prince, with his mind captivated and finding delight in her arrival, addressed his attendants and spoke the verse beginning: “Come now….”

Tirokuṭṭamhīti sayanagabbhakuṭṭassa bahi. Mā aññoti añño kāme paribhuñjanto puriso nāma mā siyā. Hantuṃ upakkamīti antaravīthiṃ otaritvā māretuṃ ārabhi. Vikandiṃsūti kumārena katipayesu purisesu pahatesu purisā palāyitvā gehāni pavisiṃsu. So purise alabhanto thokaṃ vissami. Tasmiṃ khaṇe rājaṅgaṇe sannipatitvā upakkosiṃsu. Janaṃ heṭhetyadūsakanti niraparādhaṃ janaṃ heṭheti, taṃ gaṇhāpethāti vadiṃsu. Rājā upāyena kumāraṃ gaṇhāpetvā ‘‘imassa kiṃ kattabba’’nti pucchi. ‘‘Deva, aññaṃ natthi, imaṃ pana kumāraṃ tāya kumārikāya saddhiṃ raṭṭhā pabbājetuṃ vaṭṭatī’’ti vutte tathā akāsi. Tamatthaṃ pakāsento satthā ‘‘tañcā’’tiādimāha. Tattha vivāhesīti pabbājesi. Na te vatthabba tāvadeti yattakaṃ mayhaṃ vijitaṃ, tattake tayā na vatthabbaṃ. Uñchāyāti phalāphalatthāya.

“Behind the wall” means outside the wall of the bedchamber. “Let there not be another” means: let there not be another man enjoying sensual pleasures. “He set about to kill” means: having gone down into the street, he began to kill. “They cried out” means: when some men had been struck by the prince, the men fled and entered their houses. Not finding the men, he rested for a short while. At that moment, they gathered in the royal courtyard and cried out. “He harms the innocent people” means: they said, “He harms the innocent people, have him seized!” The king, having had the prince seized by a stratagem, asked, “What should be done to this one?” When it was said, “Your majesty, there is nothing else; it is proper to banish this prince from the kingdom along with that maiden,” he did so. The Teacher, explaining this matter, said the verse beginning “Then…” Here, vivāhesi means he banished. “You may not dwell therein” means: “As far as my dominion extends, you may not dwell in that much.” “For gleaning” means for the sake of fruits.

Tasmiṃ [Pg.477] pana vanaṃ paviṭṭhe itarā yaṃ tattha pacitabbayuttakaṃ atthi, taṃ pacitvā tassāgamanaṃ olokentī paṇṇasāladvāre nisīdati. Evaṃ kāle gacchante ekadivasaṃ antaradīpakavāsī eko iddhimantatāpaso assamapadato nikkhamitvā maṇiphalakaṃ viya udakaṃ maddamānova ākāse uppatitvā bhikkhācāraṃ gacchanto paṇṇasālāya uparibhāgaṃ patvā dhūmaṃ disvā ‘‘imasmiṃ ṭhāne manussā vasanti maññe’’ti paṇṇasāladvāre otari. Sā taṃ disvā nisīdāpetvā paṭibaddhacittā hutvā itthikuttaṃ dassetvā tena saddhiṃ anācāraṃ acari. Tamatthaṃ pakāsento satthā ‘‘athetthā’’tiādimāha. Tattha isi māgacchīti isi āgacchi. Samuddaṃ uparūparīti samuddassa matthakamatthakena. Passa yāva sudāruṇanti passatha, bhikkhave, tāya kumārikāya yāva sudāruṇaṃ kammaṃ katanti attho.

But when he had entered the forest, the other woman would cook whatever was suitable to be cooked there and, looking out for his arrival, would sit at the door of the leaf-hut. As time was passing thus, one day a certain ascetic with psychic powers, an island-dweller, left his hermitage and, rising into the air as if treading on the water like a crystal slab, went on his alms round. Reaching the area above the leaf-hut and seeing smoke, he thought, “I suppose people are living in this place,” and descended at the door of the leaf-hut. Seeing him, she had him sit down and, with a captivated mind, she displayed feminine wiles and engaged in misconduct with him. The Teacher, explaining this matter, said the verse beginning “Then a sage…” Here, “a sage came” means a sage came. “Over the sea” means along the very surface of the sea. “See how very cruel” means: “See, bhikkhus, how very cruel was the deed done by that maiden.”

Sāyanti sāyanhasamaye. Disvāti taṃ vijahituṃ asakkonto sakaladivasaṃ tattheva hutvā sāyanhasamaye rājaputtaṃ āgataṃ disvā palāyituṃ ‘‘vehāyasaṃ gamissa’’nti uppatanākāraṃ karonto patitvā mahaṇṇave sīdati. Isiṃ disvāti anubandhamāno gantvā passitvā. Anukampāyāti sacāyaṃ bhūmiyā āgato abhavissa, palāyitvā araññaṃ paviseyya, ākāsena āgato bhavissati, tasmā samudde patitopi uppatanākārameva karotīti anukampaṃ uppādetvā tasseva anukampāya abhāsatha. Tāsaṃ pana gāthānaṃ attho tikanipāte vuttoyeva. Nibbidā ahūti kāmesu nibbedo jāto. Porāṇakaṃ magganti pubbe adhigataṃ jhānavisesaṃ. Pabbajitvānāti taṃ itthiṃ manussāvāsaṃ netvā nivattitvā araññe isipabbajjaṃ pabbajitvā kāmarāgaṃ virājayi, virājetvā brahmalokūpago ahosīti.

“In the evening” means at evening time. “Seeing” means: unable to leave her, he stayed there the whole day; in the evening, seeing the prince arriving, he tried to flee, thinking, “I will go through the air.” Making the gesture of flying up, he fell and sank in the great ocean. “Seeing the sage” means having gone in pursuit and seen him. “Out of compassion” means: having aroused compassion, thinking, “If this one had come by land, he would have fled and entered the forest. He must have come through the air; that is why, though fallen in the sea, he still makes the gesture of flying up,” he spoke out of compassion for him. But the meaning of those verses has already been stated in the Book of the Threes. “Disenchantment arose” means disenchantment with sensual pleasures arose. “The former path” means the special meditative attainment previously attained. “Having gone forth” means: having led that woman to a human habitation and returned, he went forth into the ascetic life in the forest and became dispassionate towards sensual lust; having become dispassionate, he became one bound for the Brahma-world.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, bhikkhave, mātugāmaṃ paṭicca visuddhasattāpi saṃkilissantī’’ti vatvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne ukkaṇṭhitabhikkhu arahattaṃ patto. Tadā anitthigandhakumāro ahameva ahosinti.

The Teacher, having delivered this Dhamma discourse, said: “Thus, bhikkhus, on account of a woman even beings of pure disposition become defiled.” After he had proclaimed the truths, he identified the Jātaka. At the conclusion of the truths, the dissatisfied bhikkhu attained arahantship. “At that time, the prince who did not know the scent of women was myself.”

Mahāpalobhanajātakavaṇṇanā ekādasamā.

The Commentary on the Mahāpalobhana Jātaka, the Eleventh.

[508] 12. Pañcapaṇḍitajātakavaṇṇanā

[508] 12. The Commentary on the Pañcapaṇḍita Jātaka

315-336. Pañcapaṇḍitajātakaṃ [Pg.478] mahāumaṅge āvi bhavissati.

315-336. The Pañcapaṇḍita Jātaka will become manifest in the Mahā-ummagga Jātaka.

Pañcapaṇḍitajātakavaṇṇanā dvādasamā.

The Commentary on the Pañcapaṇḍita Jātaka, the Twelfth.

[509] 13. Hatthipālajātakavaṇṇanā

[509] 13. The Commentary on the Hatthipāla Jātaka

Cirassaṃ vata passāmāti idaṃ satthā jetavane viharanto mahābhinikkhamanaṃ ārabbha kathesi. Tadā hi satthā ‘‘na, bhikkhave, idāneva, pubbepi tathāgato mahābhinikkhamanaṃ nikkhantoyevā’’ti vatvā atītaṃ āhari.

“After a long time, indeed, we see….” This the Teacher spoke while dwelling at Jetavana concerning the Great Renunciation. For at that time the Teacher said: “Not only now, bhikkhus, but in the past too the Tathāgata went forth in the Great Renunciation,” and he related a story of the past.

Atīte bārāṇasiyaṃ esukārī nāma rājā ahosi. Tassa purohito daharakālato paṭṭhāya piyasahāyo. Te ubhopi aputtakā ahesuṃ. Te ekadivasaṃ sukhasayane nisinnā mantayiṃsu ‘‘amhākaṃ issariyaṃ mahantaṃ, putto vā dhītā vā natthi, kiṃ nu kho kattabba’’nti. Tato rājā purohitaṃ āha – ‘‘samma, sace tava gehe putto jāyissati, mama rajjassa sāmiko bhavissati, sace mama putto jāyissati, tava gehe bhogānaṃ sāmiko bhavissatī’’ti. Evaṃ ubhopi aññamaññaṃ saṅkariṃsu.

In the past, in Bārāṇasī, there was a king named Esukārī. His royal chaplain had been his dear friend from boyhood. Both were childless. One day, while seated on a comfortable couch, they conferred: “Our sovereignty is great, but we have no son or daughter. What is to be done?” Then the king said to the royal chaplain: “Friend, if a son is born in your house, he will become the lord of my kingdom. If a son is born in my house, he will become the lord of the wealth in your house.” Thus they made a pact with each other.

Athekadivasaṃ purohito bhogagāmaṃ gantvā āgamanakāle dakkhiṇadvārena nagaraṃ pavisanto bahinagare ekaṃ bahuputtikaṃ nāma duggatitthiṃ passi. Tassā satta puttā sabbeva arogā, eko pacanabhājanakapallaṃ gaṇhi, eko sayanakaṭasārakaṃ, eko purato gacchati, eko pacchato, eko aṅguliṃ gaṇhi, eko aṅke nisinno, eko khandhe. Atha naṃ purohito pucchi ‘‘bhadde, imesaṃ dārakānaṃ pitā kuhi’’nti? ‘‘Sāmi, imesaṃ pitā nāma nibaddho natthī’’ti. ‘‘Evarūpe satta putte kinti katvā alatthā’’ti? Sā aññaṃ gahaṇaṃ apassantī nagaradvāre ṭhitaṃ nigrodharukkhaṃ dassetvā ‘‘sāmi etasmiṃ nigrodhe adhivatthāya devatāya santike patthetvā labhiṃ, etāya me puttā dinnā’’ti āha. Purohito ‘‘tena hi gaccha tva’’nti rathā [Pg.479] oruyha nigrodhamūlaṃ gantvā sākhāya gahetvā cāletvā ‘‘ambho devate, tvaṃ rañño santikā kiṃ nāma na labhasi, rājā te anusaṃvaccharaṃ sahassaṃ vissajjetvā balikammaṃ karoti, tassa puttaṃ na desi, etāya duggatitthiyā tava ko upakāro kato, yenassā satta putte adāsi. Sace amhākaṃ rañño puttaṃ na desi, ito taṃ sattame divase samūlaṃ chindāpetvā khaṇḍākhaṇḍikaṃ kāressāmī’’ti rukkhadevataṃ tajjetvā pakkāmi. So etena niyāmeneva punadivasepīti paṭipāṭiyā cha divase kathesi. Chaṭṭhe pana divase sākhāya gahetvā ‘‘rukkhadevate ajjekarattimattakameva sesaṃ, sace me rañño puttaṃ na desi, sve taṃ niṭṭhāpessāmī’’ti āha.

Then one day, the royal chaplain went to a revenue village. On his return, as he was entering the city by the southern gate, he saw outside the city a poor woman named Bahuputtikā. She had seven sons, all of them healthy: one carried a potsherd for cooking, one a sleeping mat, one walked in front, one behind, one held her finger, one sat on her hip, and one was on her shoulder. The royal chaplain asked her: “Good lady, where is the father of these children?” “Sir, they have no regular father.” “How did you get seven sons like this?” Not seeing any other recourse, she pointed to a banyan tree standing at the city gate and said: “Sir, I obtained them by making a request to the deity dwelling in this banyan tree. She gave me these sons.” The royal chaplain said, “Very well, you may go.” Descending from his chariot, he went to the foot of the banyan tree, took hold of a branch, and shaking it, said: “O deity! What is it that you do not receive from the king? The king has an offering of a thousand made to you annually, yet you do not give him a son. What service has this poor woman done for you that you gave her seven sons? If you do not give our king a son, seven days from now I will have you cut down from the root and chopped to bits!” Having threatened the tree-deity, he departed. He spoke in this same manner in sequence for six days. On the sixth day, he took hold of a branch and said: “O tree-deity, only this one night remains. If you do not give my king a son, tomorrow I will make an end of you!”

Rukkhadevatā āvajjetvā taṃ kāraṇaṃ tathato ñatvā ‘‘ayaṃ brāhmaṇo puttaṃ alabhanto mama vimānaṃ nāsessati, kena nu kho upāyena tassa puttaṃ dātuṃ vaṭṭatī’’ti catunnaṃ mahārājānaṃ santikaṃ gantvā tamatthaṃ ārocesi. Te ‘‘mayaṃ tassa puttaṃ dātuṃ na sakkhissāmā’’ti vadiṃsu. Aṭṭhavīsatiyakkhasenāpatīnaṃ santikaṃ agamāsi, tepi tathevāhaṃsu. Sakkassa devarañño santikaṃ gantvā kathesi. Sopi ‘‘labhissati nu kho rājā anucchavike putte, udāhu no’’ti upadhārento puññavante cattāro devaputte passi. Te kira purimabhave bārāṇasiyaṃ pesakārā hutvā tena kammena laddhakaṃ pañcakoṭṭhāsaṃ katvā cattāro koṭṭhāse paribhuñjiṃsu. pañcamaṃ gahetvā ekatova dānaṃ adaṃsu. Te tato cutā tāvatiṃsabhavane nibbattiṃsu, tato yāmabhavaneti evaṃ anulomapaṭilomaṃ chasu devalokesu sampattiṃ anubhavantā vicaranti. Tadā pana nesaṃ tāvatiṃsabhavanato cavitvā yāmabhavanaṃ gamanavāro hoti. Sakko tesaṃ santikaṃ gantvā pakkositvā ‘‘mārisā, tumhehi manussalokaṃ gantuṃ vaṭṭati, esukārīrañño aggamahesiyā kucchimhi nibbattathā’’ti āha. Te tassa vacanaṃ sutvā ‘‘sādhu deva, gamissāma, na panamhākaṃ rājakulenattho, purohitassa gehe nibbattitvā daharakāleyeva kāme pahāya pabbajissāmā’’ti vadiṃsu. Sakko ‘‘sādhū’’ti tesaṃ paṭiññaṃ gahetvā āgantvā rukkhadevatāya tamatthaṃ ārocesi. Sā tuṭṭhamānasā sakkaṃ vanditvā attano vimānameva gatā.

The tree-deity reflected, and having understood the reason for this as it truly was, she thought: “If he does not get a son, this brahmin will destroy my celestial abode. By what means would it be proper to give him a son?” She went to the Four Great Kings and informed them of the matter. They said: “We are unable to give him a son.” She went to the twenty-eight yakkha generals, and they too said the same. She went to Sakka, king of the devas, and told him. He considered, “Will the king get suitable sons or not?” and he saw four meritorious devaputtas. It seems that in a previous existence they had been weavers in Bārāṇasī. They would divide what they earned from that work into five portions, enjoy four portions, and taking the fifth, they would give it as a single gift of alms together. Having passed away from there, they were reborn in the Tāvatiṃsa celestial world, then in the Yāma celestial world, and so on, moving forwards and backwards, they wandered through the six deva worlds experiencing prosperity. At that time, it was their turn to pass away from the Tāvatiṃsa world and go to the Yāma world. Sakka went to them, called them over, and said: “Sirs, it is proper for you to go to the human world. Be reborn in the womb of the chief consort of King Esukārī.” Hearing his words, they replied: “Very well, deva, we will go. But we have no need for a royal family. We will be reborn in the house of the royal chaplain and, while still young, we will abandon sensual pleasures and go forth.” Sakka said, “Good,” and having accepted their promise, he went and informed the tree-deity of the matter. Delighted, she paid homage to Sakka and went to her own celestial abode.

Purohitopi [Pg.480] punadivase balavapurise sannipātāpetvā vāsipharasuādīni gāhāpetvā rukkhamūlaṃ gantvā rukkhasākhāya gahetvā ‘‘ambho devate, ajja mayhaṃ taṃ yācantassa sattamo divaso, idāni te niṭṭhānakālo’’ti āha. Tato rukkhadevatā mahantenānubhāvena khandhavivarato nikkhamitvā madhurasarena taṃ āmantetvā ‘brāhmaṇa, tiṭṭhatu eko putto, cattāro te putte dassāmī’’ti āha. ‘‘Mama puttenattho natthi, amhākaṃ rañño puttaṃ dehī’’ti. ‘‘Tuyhaṃyeva demī’’ti. ‘‘Tena hi mama dve, rañño dve dehī’’ti. ‘‘Rañño na demi, cattāropi tuyhameva dammi, tayā ca laddhamattāva bhavissanti, agāre pana aṭṭhatvā daharakāleyeva pabbajissantī’’ti. ‘‘Tvaṃ me kevalaṃ putte dehi, apabbajanakāraṇaṃ pana amhākaṃ bhāro’’ti. Sā tassa puttavaraṃ datvā attano bhavanaṃ pāvisi. Tato paṭṭhāya devatāya sakkāro mahā ahosi.

On the next day, the royal chaplain had strong men assemble, had them take adzes, axes, and the like, and went to the foot of the tree. Taking hold of a branch, he said: “O deity, today is the seventh day of my asking you; now is the time for your end!” Then the tree-deity, with great power, emerged from an opening in the trunk and addressed him in a sweet voice: “Brahmin, let one son be; I will give you four sons.” “I have no need of a son. Give a son to our king.” “I am giving them to you.” “In that case, give two to me and two to the king.” “I will not give any to the king. I will give all four to you. But they will be yours only in so far as you have received them, for without staying in the home they will go forth while still young.” “You just give me the sons; the task of preventing them from going forth will be our burden.” She granted him the boon of sons and entered her abode. From then on, the honor paid to the deity was great.

Jeṭṭhakadevaputto cavitvā purohitassa brāhmaṇiyā kucchimhi nibbatti. Tassa nāmaggahaṇadivase ‘‘hatthipālo’’ti nāmaṃ katvā apabbajanatthāya hatthigopake paṭicchāpesuṃ. So tesaṃ santike vaḍḍhati. Tassa padasā gamanakāle dutiyo cavitvā assā kucchimhi nibbatti, tassapi jātakāle ‘‘assapālo’’ti nāmaṃ kariṃsu. So assagopakānaṃ santike vaḍḍhati. Tatiyassa jātakāle ‘‘gopālo’’ti nāmaṃ kariṃsu. So gopālehi saddhiṃ vaḍḍhati. Catutthassa jātakāle ‘‘ajapālo’’ti nāmaṃ kariṃsu. So ajapālehi saddhiṃ vaḍḍhati. Te vuḍḍhimanvāya sobhaggappattā ahesuṃ.

The eldest devaputta passed away and was reborn in the womb of the royal chaplain’s brahmin wife. On his naming day, to prevent him from going forth, they named him Hatthipāla and entrusted him to elephant keepers. He grew up in their presence. When he was able to walk on his own feet, the second devaputta passed away and was reborn in her womb. At his birth, they named him Assapāla. He grew up in the presence of horse keepers. At the birth of the third, they named him Gopāla. He grew up with cowherds. At the birth of the fourth, they named him Ajapāla. He grew up with goatherds. As they grew up, they attained great beauty.

Atha nesaṃ pabbajitabhayena rañño vijitā pabbajite nīhariṃsu. Sakalakāsiraṭṭhe ekapabbajitopi nāhosi. Te kumārā atipharusā ahesuṃ, yāya disāya gacchanti, tāya āhariyamānaṃ paṇṇākāraṃ vilumpanti. Hatthipālassa soḷasavassakāle kāyasampattiṃ disvā rājā ca purohito ca ‘‘kumārā mahallakā jātā, chattussāpanasamayo, tesaṃ kiṃ nu kho kātabba’’nti mantetvā ‘‘ete abhisittakālato paṭṭhāya atissarā bhavissanti, tato tato pabbajitā āgamissanti, te disvā pabbajissanti, etesaṃ pabbajitakāle janapado ulloḷo bhavissati, vīmaṃsissāma tāva ne, pacchā abhisiñcissāmā’’ti cintetvā ubhopi isivesaṃ gahetvā bhikkhaṃ carantā hatthipālassa [Pg.481] kumārassa nivesanadvāraṃ agamaṃsu. Kumāro te disvāva tuṭṭho pasanno upasaṅkamitvā vanditvā tisso gāthā abhāsi –

Then, for fear that they would go forth, they had all ascetics driven out of the king’s domain. In the entire kingdom of Kāsi there was not a single ascetic. The princes were very harsh; in whatever direction they went, they would plunder the gifts being brought. When Hatthipāla was sixteen years old, the king and the royal chaplain, seeing his physical perfection, conferred: “The princes have come of age; it is time to raise the parasol. What should be done for them?” They thought: “From the time of their consecration, they will become extremely powerful. Then ascetics will come from here and there, and seeing them, the princes will go forth. At the time of their going forth, the country will be in an uproar. Let us first test them; afterwards we will consecrate them.” Both took on the guise of sages and, wandering for alms, they went to the door of Prince Hatthipāla’s residence. As soon as the prince saw them, he was pleased and gladdened. He approached, paid homage, and recited three stanzas:

337.

337.

‘‘Cirassaṃ vata passāma, brāhmaṇaṃ devavaṇṇinaṃ;

Mahājaṭaṃ khāridharaṃ, paṅkadantaṃ rajassiraṃ.

“After a long time, indeed, we see a brahmin of divine appearance, with great matted hair, bearing a shoulder-yoke, with mud-stained teeth and a dusty head.”

338.

338.

‘‘Cirassaṃ vata passāma, isiṃ dhammaguṇe rataṃ;

Kāsāyavatthavasanaṃ, vākacīraṃ paṭicchadaṃ.

“After a long time, indeed, we see a sage who delights in the qualities of the Dhamma, wearing a saffron-colored undergarment, with an outer covering of bark-cloth.”

339.

339.

‘‘Āsanaṃ udakaṃ pajjaṃ, paṭigaṇhātu no bhavaṃ;

Agghe bhavantaṃ pucchāma, agghaṃ kurutu no bhava’’nti.

“A seat, water, and water for the feet, may the venerable one accept from us. We inquire of you, venerable sir, concerning a gift of honor; may the venerable one accept this gift of honor from us.”

Tattha brāhmaṇanti bāhitapāpabrāhmaṇaṃ. Devavaṇṇinanti seṭṭhavaṇṇinaṃ ghoratapaṃ paramatikkhindriyaṃ pabbajitabhāvaṃ upagatanti attho. Khāridharanti khāribhāradharaṃ. Isinti sīlakkhandhādayo pariyesitvā ṭhitaṃ. Dhammaguṇe ratanti sucaritakoṭṭhāse abhirataṃ. ‘‘Āsana’’nti idaṃ tesaṃ nisīdanatthāya āsanaṃ paññapetvā gandhodakañca pādabbhañjanañca upanetvā āha. Aggheti ime sabbepi āsanādayo agghe bhavantaṃ pucchāma. Kurutu noti ime no agghe bhavaṃ paṭiggaṇhatūti.

Here, 'brāhmaṇa' refers to a brahmin who has banished evil. 'Of divine appearance' means one of excellent complexion, engaged in severe austerities, with extremely sharp faculties, who has undertaken the state of one gone forth—this is the meaning. 'Bearer of the khāri-pole' refers to one who bears the burden of a khāri-pole. 'Seer' refers to one who abides having sought out the aggregates of virtue, etc. 'Delighting in the qualities of the Dhamma' means one who delights in the portion of good conduct. As to 'A seat,' having prepared a seat for them to sit on and having brought fragrant water and an ointment for the feet, he spoke. As to 'Agghe,' it means: we ask you, venerable sir, concerning all these honorific gifts, the seat and so on. 'Kurutu no' means: may the venerable one accept these honorific gifts from us.

Evaṃ so tesu ekekaṃ vārenāha. Atha naṃ purohito āha – ‘‘tāta hatthipāla tvaṃ amhe ‘ke ime’ti maññamāno evaṃ kathesī’’ti. ‘‘Hemavantakā isayo’’ti. ‘‘Na mayaṃ, tāta, isayo, esa rājā esukārī, ahaṃ te pitā parohito’’ti. ‘‘Atha kasmā isivesaṃ gaṇhitthā’’ti? ‘‘Tava vīmaṃsanatthāyā’’ti. ‘‘Mama kiṃ vīmaṃsathā’’ti? ‘‘Sace amhe disvā na pabbajissasi, atha taṃ rajje abhisiñcituṃ āgatāmhā’’ti. ‘‘Tāta na me rajjenattho, pabbajissāmahanti. Atha naṃ pitā ‘‘tāta hatthipāla, nāyaṃ kālo pabbajjāyā’’ti vatvā yathājjhāsayaṃ anusāsanto catutthagāthamāha –

Thus he addressed them one by one in turn. Then the chaplain said to him: “Dear Hatthipāla, did you speak thus thinking, ‘Who are these people?’” “They are seers from the Himalayas,” he replied. “We are not seers, dear boy. This is King Esukārī, and I am your father, the chaplain.” “Then why have you taken up the guise of seers?” “To test you.” “What would you test about me?” “We have come to anoint you to the kingship, if you do not go forth upon seeing us.” “Father, I have no need for the kingship. I will go forth.” Then his father said: “Dear Hatthipāla, this is not the time for going forth,” and instructing him according to his own inclination, he spoke the fourth stanza:

340.

340.

‘‘Adhicca [Pg.482] vede pariyesa vittaṃ, putte gehe tāta patiṭṭhapetvā;

Gandhe rase paccanubhuyya sabbaṃ, araññaṃ sādhu muni so pasattho’’ti.

“Dear one, having studied the Vedas and sought wealth, having established sons in the household, and having experienced all scents and tastes, then the forest is good; that sage is praised.”

Tattha adhiccāti sajjhāyitvā. Putteti chattaṃ ussāpetvā nāṭake vārena upaṭṭhāpetvā puttadhītāhi vaḍḍhitvā te putte gehe patiṭṭhāpetvāti attho. Sabbanti ete ca gandharase sesañca sabbaṃ vatthukāmaṃ anubhavitvā. Araññaṃ sādhu muni so pasatthoti pacchā mahallakakāle pabbajitassa araññaṃ sādhu laddhakaṃ hoti. Yo evarūpe kāle pabbajati, so muni buddhādīhi ariyehi pasatthoti vadati.

Here, 'having studied' means having recited. As to 'sons,' it means raising the parasol, establishing them in turn at entertainments, having them prosper with sons and daughters, and establishing those sons in the household—this is the meaning. As to 'all,' it refers to experiencing these scents and tastes and all other sensual pleasures. As to 'The forest is good; the sage is praised,' it means that the forest is well gained for one who goes forth in old age. A sage who goes forth at such a time, it is said, is praised by the noble ones such as the Buddhas.

Tato hatthipālo gāthamāha –

Then Hatthipāla spoke this stanza:

341.

341.

‘‘Vedā na saccā na ca vittalābho, na puttalābhena jaraṃ vihanti;

Gandhe rase muccanamāhu santo, sakammunā hoti phalūpapattī’’ti.

“The Vedas are not true, nor is the gain of wealth; the gain of sons does not ward off old age. The good declare release from scents and tastes; the attainment of fruit comes through one’s own kamma.”

Tattha na saccāti yaṃ saggañca maggañca vadanti, na taṃ sādhenti, tucchā nissārā nipphalā. Na ca vittalābhoti dhanalābhopi pañcasādhāraṇattā sabbo ekasabhāvo na hoti. Jaranti tāta, jaraṃ vā byādhimaraṇaṃ vā na koci puttalābhena paṭibāhituṃ samattho nāma atthi. Dukkhamūlā hete upadhayo. Gandhe raseti gandhe ca rase ca sesesu ārammaṇesu ca muccanaṃ muttimeva buddhādayo paṇḍitā kathenti. Sakammunāti attanā katakammeneva sattānaṃ phalūpapatti phalanipphatti hoti. Kammassakā hi, tāta, sattāti.

Here, as to 'not true': what they declare as heaven and the path, that they do not accomplish; they are empty, pithless, and fruitless. As to 'nor is the gain of wealth': the gain of wealth, too, since it is common to five things, is not entirely of one's own nature. As to 'old age': dear one, no one at all is capable of warding off old age, sickness, or death through the gain of sons. For these acquisitions are a root of suffering. As to 'from scents and tastes': the wise ones, such as the Buddhas, declare that release from scents, tastes, and the other sense objects is indeed liberation. As to 'through one's own kamma': the attainment of fruit, the accomplishment of results for beings, comes about through the kamma done by themselves. For, dear one, beings are owners of their kamma.

Kumārassa vacanaṃ sutvā rājā gāthamāha –

Hearing the prince's words, the king spoke this stanza:

342.

342.

‘‘Addhā hi saccaṃ vacanaṃ tavetaṃ, sakammunā hoti phalūpapatti;

Jiṇṇā ca mātāpitaro tavīme, passeyyuṃ taṃ vassasataṃ aroga’’nti.

“Indeed, this word of yours is true; the attainment of fruit comes through one’s own kamma. And these parents of yours are old; may they see you, healthy, for a hundred years.”

Tattha [Pg.483] vassasataṃ aroganti ete vassasataṃ arogaṃ taṃ passeyyuṃ, tvampi vassasataṃ jīvanto mātāpitaro posassūti vadati.

Here, as to 'healthy for a hundred years': it means may they see you healthy for a hundred years. He is saying: 'And you too, living for a hundred years, should support your parents.'

Taṃ sutvā kumāro ‘‘deva, tvaṃ kiṃ nāmetaṃ vadasī’’ti vatvā dve gāthā abhāsi –

Hearing this, the prince said, “Your Majesty, what is this you are saying?” and then spoke two stanzas:

343.

343.

‘‘Yassassa sakkhī maraṇena rāja, jarāya mettī naravīraseṭṭha;

Yo cāpi jaññā na marissaṃ kadāci, passeyyuṃ taṃ vassasataṃ arogaṃ.

“O king, who has a pact with death? O best of heroes, who has friendship with old age? If there were one who knew, ‘I will never die,’ then they might see him healthy for a hundred years.

344.

344.

‘‘Yathāpi nāvaṃ puriso dakamhi, ereti ce naṃ upaneti tīraṃ;

Evampi byādhī satataṃ jarā ca, upaneti maccaṃ vasamantakassā’’ti.

“Just as a person on the water, if he propels a boat, brings it to the shore, so too do sickness and old age constantly bring a mortal into the power of the Ender.”

Tattha sakkhīti mittadhammo. Maraṇenāti datto mato mitto matoti sammutimaraṇena. Jarāyāti pākaṭajarāya vā saddhiṃ yassa mettī bhaveyya, yassetaṃ maraṇañca jarā ca mittabhāvena nāgaccheyyāti attho. Ereti ce nanti mahārāja, yathā nāma puriso nadītitthe udakamhi nāvaṃ ṭhapetvā paratīragāmiṃ janaṃ āropetvā sace arittena uppīḷento phiyena kaḍḍhanto cāleti ghaṭṭeti, atha naṃ paratīraṃ neti. Evaṃ byādhi jarā ca niccaṃ antakassa maccuno vasaṃ upanetiyevāti.

Here, 'pact' means the nature of friendship. 'With death' refers to conventional death, as when one says, 'Datta is dead, my friend is dead.' 'With old age' means with manifest old age. The meaning is: one for whom this death and old age would not approach in the manner of a friend. As to 'if he propels it,' O great king, just as a person at a river ford, having placed a boat in the water and having taken aboard people going to the far shore, if he drives and impels it by pushing with a pole and pulling with an oar, then he brings it to the far shore. In the same way, sickness and old age constantly bring a mortal into the power of the Ender, Death.

Evaṃ imesaṃ sattānaṃ jīvitasaṅkhārassa parittabhāvaṃ dassetvā ‘‘mahārāja, tumhe tiṭṭhatha, tumhehi saddhiṃ kathayantameva maṃ byādhijarāmaraṇāni upagacchanti, appamattā hothā’’ti ovādaṃ datvā rājānañca pitarañca vanditvā attano paricārake gahetvā bārāṇasiyaṃ rajjaṃ pahāya ‘‘pabbajissāmī’’ti nagarato nikkhami. ‘‘Pabbajjā nāmesā sobhanā bhavissatī’’ti hatthipālakumārena saddhiṃ mahājano nikkhami. Yojanikā parisā ahosi. So tāya parisāya saddhiṃ gaṅgāya tīraṃ patvā gaṅgāya udakaṃ oloketvā kasiṇaparikammaṃ katvā jhānāni nibbattetvā cintesi [Pg.484] ‘‘ayaṃ samāgamo mahā bhavissati, mama tayo kaniṭṭhabhātaro mātāpitaro rājā devīti sabbe saparisā pabbajissanti, bārāṇasī suññā bhavissati, yāva etesaṃ āgamanā idheva bhavissāmī’’ti. So tattheva mahājanassa ovādaṃ dento nisīdi.

Having thus shown the limited nature of the life-formation of these beings, he gave this advice: “Great king, you may stay. Even as I speak with you, sickness, old age, and death are approaching me. Be diligent.” After giving this advice, he paid respects to the king and his father, took his attendants, and abandoning the kingdom in Bārāṇasī, he left the city thinking, “I will go forth.” Thinking, “This going forth will be splendid,” a great crowd departed with Prince Hatthipāla. The assembly extended for a yojana. Reaching the bank of the Ganges with that assembly, he gazed at the water of the Ganges, performed the preliminary work on a kasiṇa, developed the jhānas, and reflected: “This gathering will be great. My three younger brothers, my parents, the king, and the queen—all will go forth with their retinues. Bārāṇasī will become empty. I will stay right here until they arrive.” And so, giving advice to the great crowd, he sat down right there.

Punadivase rājā ca purohito ca cintayiṃsu ‘‘hatthipālakumāro tāva ‘rajjaṃ pahāya mahājanaṃ ādāya pabbajissāmī’ti gantvā gaṅgātīre nisinno, assapālaṃ vīmaṃsitvā abhisiñcissāmā’’ti. Te isiveseneva tassapi gehadvāraṃ agamaṃsu. Sopi te disvā pasannamānaso upasaṅkamitvā ‘‘cirassaṃ vata passāmā’’tiādīni vadanto tatheva paṭipajji. Tepi taṃ tatheva vatvā attano āgatakāraṇaṃ kathayiṃsu. So ‘‘mama bhātike hatthipālakumāre sante kathaṃ paṭhamataraṃ mayhameva setacchattaṃ pāpuṇātī’’ti pucchitvā ‘‘tāta, bhātā, te ‘na mayhaṃ rajjenattho, pabbajissāmī’ti vatvā nikkhanto’’ti vutte ‘‘kahaṃ paneso idānī’’ti vatvā ‘‘gaṅgātīre nisinno’’ti vutte ‘‘tāta, mama bhātarā chaḍḍitakheḷena kammaṃ natthi, bālā hi parittakapaññā sattā etaṃ kilesaṃ jahituṃ na sakkonti, ahaṃ pana jahissāmī’’ti rañño ca pitu ca dhammaṃ desento dve gāthā abhāsi –

The next day, the king and the chaplain thought: “Prince Hatthipāla, having said, ‘Abandoning the kingdom and taking the great crowd with me, I will go forth,’ has gone and is now sitting on the bank of the Ganges. Let us test Assapāla and then anoint him.” Still in the guise of seers, they went to his house door as well. Seeing them, he too approached with a pleased mind, saying, “It has been a long time since we have seen you,” and so on, and he treated them in the same way. They too spoke to him in the same way and explained the reason for their arrival. He asked: “While my elder brother, Prince Hatthipāla, is present, how is it that the white parasol comes to me first?” When he was told, “Dear boy, your brother has departed, saying, ‘I have no need for the kingdom; I will go forth,’” he asked, “Where is he now?” When he was told, “He is sitting on the bank of the Ganges,” he said: “Father, I have no use for what is like spittle spat out by my brother. Fools, beings of little wisdom, are unable to abandon this defilement, but I will abandon it.” Then, teaching the Dhamma to the king and his father, he spoke two stanzas:

345.

345.

‘‘Paṅko ca kāmā palipo ca kāmā, manoharā duttarā maccudheyyā;

Etasmiṃ paṅke palipe byasannā, hīnattarūpā na taranti pāraṃ.

“Sensual pleasures are mud, sensual pleasures are mire; captivating, hard to cross, the domain of Death. Sunk down in this mud and mire, those of inferior nature do not cross to the far shore.

346.

346.

‘‘Ayaṃ pure luddamakāsi kammaṃ, svāyaṃ gahīto na hi mokkhito me;

Orundhiyā naṃ parirakkhissāmi, māyaṃ puna luddamakāsi kamma’’nti.

“This one has formerly done a cruel deed; now that he is caught, he will not be released by me. I will restrain and guard him, lest this one do a cruel deed again.”

Tattha paṅkoti yo koci kaddamo. Palipoti sukhumavālukamisso saṇhakaddamo. Tattha kāmā laggāpanavasena paṅko nāma, osīdāpanavasena palipo nāmāti vuttā. Duttarāti duratikkamā. Maccudheyyāti maccuno adhiṭṭhānā. Etesu hi laggā ceva anupaviṭṭhā ca sattā uttarituṃ asakkontā dukkhakkhandhapariyāye vuttappakāraṃ dukkhañceva maraṇañca [Pg.485] pāpuṇanti. Tenāha – ‘‘etasmiṃ paṅke palipe byasannā hīnattarūpā na taranti pāra’’nti. Tattha byasannāti sannā. ‘‘Visannā’’tipi pāṭho, ayamevattho. Hīnattarūpāti hīnacittasabhāvā. Na taranti pāranti nibbānapāraṃ gantuṃ na sakkonti.

Here, 'mud' is any kind of mire. 'Quagmire' is fine mud mixed with fine sand. Here, sensual pleasures are called 'mud' in the sense that they make one stick, and 'quagmire' in the sense that they make one sink down. 'Hard to cross' means difficult to overcome. 'The domain of Death' means the dominion of Death. For beings who are stuck and have sunk down into these, being unable to cross over, arrive at suffering and death. Therefore he said: 'Sunk down in this mud and quagmire, those of inferior nature do not cross to the far shore.' Here, 'sunk down' means immersed. There is also the reading 'visannā,' with the same meaning. 'Of inferior nature' means of an inferior state of mind. 'Do not cross to the far shore' means they are unable to go to the far shore, Nibbāna.

Ayanti mahārāja, ayaṃ mamattabhāvo pubbe assagopakehi saddhiṃ vaḍḍhanto mahājanassa vilumpanaviheṭhanādivasena bahuṃ luddaṃ sāhasikakammaṃ akāsi. Svāyaṃ gahītoti so ayaṃ tassa kammassa vipāko mayā gahito. Na hi mokkhito meti saṃsāravaṭṭe sati na hi mokkho ito akusalaphalato mama atthi. Orundhiyā naṃ parirakkhissāmīti idāni naṃ kāyavacīmanodvārāni pidahanto orundhitvā parirakkhissāmi. Kiṃkāraṇā? Māyaṃ puna luddamakāsi kammaṃ. Ahañhi ito paṭṭhāya pāpaṃ akatvā kalyāṇameva karissāmi.

Great king, this self of mine, having previously developed in the company of the horse-keepers, committed many cruel and violent acts by way of plundering and harassing the people. The phrase 'now that he is caught' means: this result of that action has been seized by me. The phrase 'he will not be released by me' means: so long as the round of rebirths continues, there is no escape for me from the fruit of this unwholesome action. The phrase 'I will restrain and guard him' means: now I will restrain and guard him by closing the doors of body, speech, and mind. For what reason? Lest this one do a cruel deed again. For from now on, refraining from evil, I will do only what is good.

Evaṃ assapālakumāro dvīhi gāthāhi dhammaṃ desetvā ‘‘tiṭṭhatha tumhe, tumhehi saddhiṃ kathentameva maṃ byādhijarāmaraṇāni upagacchantī’’ti ovādaṃ datvā yojanikaṃ parisaṃ gahetvā nikkhamitvā hatthipālakumārasseva santikaṃ gato. So tassa ākāse nisīditvā dhammaṃ desetvā ‘‘bhātika, ayaṃ samāgamo mahā bhavissati, idheva tāva homā’’ti āha. Itaropi ‘‘sādhū’’ti sampaṭicchi. Punadivase rājā ca purohito ca tenevupāyena gopālakumārassa nivesanaṃ gantvā tenapi tatheva paṭinanditvā attano āgamanakāraṇaṃ ācikkhiṃsu. Sopi assapālakumāro viya paṭikkhipitvā ‘‘ahaṃ cirato paṭṭhāya pabbajitukāmo vane naṭṭhagoṇaṃ viya pabbajjaṃ upadhārento vicarāmi, tena me naṭṭhagoṇassa padaṃ viya bhātikānaṃ gatamaggo diṭṭho, svāhaṃ teneva maggena gamissāmī’’ti vatvā gāthamāha –

Thus the young horse-keeper, having taught the Dhamma with two verses and given the advice, 'You all stay. Even while I am speaking with you, sickness, old age, and death are approaching me,' took his retinue of a yojana and departed, going to the presence of the young elephant-keeper. The latter sat in the air before him, taught the Dhamma, and said, 'Brother, this assembly will be great. Let us remain here for now.' The other also agreed, saying, 'Good.' The next day, the king and the royal chaplain went by the same means to the dwelling of the young cowherd. Having been welcomed by him in the same way, they explained the reason for their coming. He too, like the young horse-keeper, refused, saying, 'For a long time I have wished to go forth. Like a lost bull in the forest, I have been wandering about contemplating the going forth. Therefore, like the track of a lost bull, the path taken by my brothers has been seen by me. I too will go by that same path.' And he spoke this verse:

347.

347.

‘‘Gavaṃva naṭṭhaṃ puriso yathā vane, anvesatī rāja apassamāno;

Evaṃ naṭṭho esukārī mamattho, sohaṃ kathaṃ na gaveseyyaṃ rājā’’ti.

“Just as a man in the forest, O king, searches for a lost cow though he does not see it; so too, O Esukārī, my purpose is lost. How then, O king, should I not search for it?”

Tattha [Pg.486] esukārīti rājānaṃ ālapati. Mamatthoti vane goṇo viya mama pabbajjāsaṅkhāto attho naṭṭho. Sohanti so ahaṃ ajja pabbajitānaṃ maggaṃ disvā kathaṃ pabbajjaṃ na gaveseyyaṃ, mama bhātikānaṃ gatamaggameva gamissāmi narindāti.

Herein, by 'Esukārī' he addresses the king. By 'my purpose': just as the bull in the forest, so my purpose, that is, the going forth, is lost. By 'So I': 'Today, having seen the path of those who have gone forth, how could I not seek the going forth? I will follow the very path taken by my brothers, O ruler of men.'

Atha naṃ ‘‘tāta gopāla, ekāhaṃ dvīhaṃ āgamehi, amhe samassāsetvā pacchā pabbajissasī’’ti vadiṃsu. So ‘‘mahārāja, ajja kattabbakammaṃ ‘sve karissāmī’ti na vattabbaṃ, kalyāṇakammaṃ nāma ajjeva kattabba’’nti vatvā itaraṃ gāthamāha –

Then they said to him, 'Dear Gopāla, wait for a day or two. After consoling us, you may go forth.' He replied, 'Great king, one should not say of a task to be done today, “I will do it tomorrow.” A meritorious deed should be done this very day.' Having said this, he spoke the other verse:

348.

348.

‘‘Hiyyoti hiyyati poso, pareti parihāyati;

Anāgataṃ netamatthīti ñatvā, uppannachandaṃ ko panudeyya dhīro’’ti.

“By saying 'tomorrow,' a person is left behind; by saying 'the day after,' one declines. Knowing that the future is not a certain thing, what wise person would reject a wholesome desire that has arisen?”

Tattha hiyyoti sveti attho. Pareti punadivase. Idaṃ vuttaṃ hoti – ‘‘yo mahārāja, ajja kattabbaṃ kammaṃ ‘sve’ti, sve kattabbaṃ kammaṃ ‘pare’ti vatvā na karoti, so tato parihāyati, na taṃ kammaṃ kātuṃ sakkotī’’ti. Evaṃ gopālo bhaddekarattasuttaṃ (ma. ni. 3.272 ādayo) nāma kathesi. Svāyamattho bhaddekarattasuttena kathetabbo. Anāgataṃ netamatthīti yaṃ anāgataṃ, taṃ ‘‘netaṃ atthī’’ti ñatvā uppannaṃ kusalacchandaṃ ko paṇḍito panudeyya hareyya.

Herein, 'hiyyo' means 'tomorrow.' 'Pareti' means 'on the day after.' This is what is said: 'Great king, whoever does not do a task that should be done today, saying “tomorrow,” or a task that should be done tomorrow, saying “the day after,” declines from it; he is unable to do that task.' Thus the cowherd taught what is called the Bhaddekaratta Sutta (MN 131 ff.). This meaning should be explained by means of the Bhaddekaratta Sutta. By 'The future is not a certain thing': knowing that the future 'is not a certainty,' what wise person would reject or remove an arisen wholesome desire?

Evaṃ gopālakumāro dvīhi gāthāhi dhammaṃ desetvā ‘‘tiṭṭhatha tumhe, tumhehi saddhiṃ kathentameva maṃ byādhijarāmaraṇāni upagacchantī’’ti yojanikaṃ parisaṃ gahetvā nikkhamitvā dvinnaṃ bhātikānaṃ santikaṃ gato. Hatthipālo tassapi dhammaṃ desesi. Punadivase rājā ca purohito ca tenevupāyena ajapālakumārassa nivesanaṃ gantvā tenapi tatheva paṭinanditvā attano āgamanakāraṇaṃ ācikkhitvā ‘‘chattaṃ te ussāpessāmā’’ti vadiṃsu. Kumāro āha – ‘‘mayhaṃ bhātikā kuhi’’nti? Te ‘‘amhākaṃ rajjenattho natthī’’ti setacchattaṃ pahāya tiyojanikaṃ parisaṃ gahetvā nikkhamitvā gaṅgātīre nisinnāti. Nāhaṃ mama bhātikehi chaḍḍitakheḷaṃ sīsenādāya vicarissāmi, ahampi pabbajissāmīti. Tāta, tvaṃ tāva daharo[Pg.487], amhākaṃ hatthabhāro, vayappattakāle pabbajissasīti. Atha ne kumāro ‘‘kiṃ tumhe kathetha, nanu ime sattā daharakālepi mahallakakālepi marantiyeva, ‘ayaṃ daharakāle marissati, ayaṃ mahallakakāle’ti kassaci hatthe vā pāde vā nimittaṃ natthi, ahaṃ mama maraṇakālaṃ na jānāmi, tasmā idāneva pabbajissāmī’’ti vatvā dve gāthā abhāsi –

Thus the young cowherd, having taught the Dhamma with two verses, said, 'You all stay. Even while I am speaking with you, sickness, old age, and death are approaching me.' Taking a retinue of one yojana, he departed and went to the presence of his two brothers. Hatthipāla also taught the Dhamma to him. The next day, the king and the royal chaplain went by the same means to the dwelling of the young goatherd. Having been welcomed by him in the same way, they explained the reason for their coming, saying, 'We will raise the royal parasol for you.' The prince asked, 'Where are my brothers?' They replied, 'Saying, “We have no need for the kingdom,” they abandoned the white parasol, took a retinue of three yojanas, and departed. They are now sitting on the bank of the Ganges.' The prince said: 'I will not wander about carrying on my head the spittle discarded by my brothers. I too will go forth.' They said: 'Dear one, you are still young, a support for us. When you come of age, you may go forth.' Then the prince said to them: 'What are you saying? Do not beings die when young as well as when old? There is no sign on anyone’s hand or foot saying, “This one will die young, this one in old age.” I do not know the time of my own death. Therefore, I will go forth right now.' Having said this, he spoke two verses:

349.

349.

‘‘Passāmi vohaṃ daharaṃ kumāriṃ, mattūpamaṃ ketakapupphanettaṃ;

Abhuttabhoge paṭhame vayasmiṃ, ādāya maccu vajate kumāriṃ.

“I see a young maiden, playful and intoxicated-like, with eyes like ketaka flowers; in her first youth, before she has enjoyed sensual pleasures, Death seizes the maiden and departs.

350.

350.

‘‘Yuvā sujāto sumukho sudassano, sāmo kusumbhaparikiṇṇamassu;

Hitvāna kāme paṭikacca gehaṃ, anujāna maṃ pabbajissāmi devā’’ti.

“Young, well-born, with a handsome face and lovely to see, dark-complexioned, with a beard strewn with safflower; having abandoned sensual pleasures and the home beforehand, permit me, O deva, I will go forth.”

Tattha voti nipātamattaṃ, passāmiccevāti attho. Mattūpamanti hāsabhāsavilāsehi mattaṃ viya carantiṃ. Ketakapupphanettanti ketakapupphapattaṃ viya puthulāyatanettaṃ. Abhuttabhogeti evaṃ uttamarūpadharaṃ kumāriṃ paṭhamavaye vattamānaṃ abhuttabhogameva mātāpitūnaṃ upari mahantaṃ sokaṃ pātetvā maccu gahetvāva gacchati. Sujātoti susaṇṭhito. Sumukhoti kañcanādāsapuṇṇacandasadisamukho. Sudassanoti uttamarūpadhāritāya sampannadassano. Sāmoti suvaṇṇasāmo. Kusumbhaparikiṇṇamassūti sannisinnaṭṭhena sukhumaṭṭhena ca taruṇakusumbhakesarasadisaparikiṇṇamassu. Iminā evarūpopi kumāro maccuvasaṃ gacchati. Tathāvidhampi hi sineruṃ uppātento viya nikkaruṇo maccu ādāya gacchatīti dasseti. Hitvāna kāme paṭikacca gehaṃ, anujāna maṃ pabbajissāmi devāti deva, puttadārabandhanasmiñhi uppanne taṃ bandhanaṃ ducchedanīyaṃ hoti, tenāhaṃ puretaraññeva kāme ca gehañca hitvā idāneva pabbajissāmi, anujāna, manti.

Herein, 'vo' is a mere particle; the meaning is 'I see indeed.' By 'intoxicated-like': moving as if intoxicated by laughter, speech, and charm. By 'with eyes like ketaka flowers': with broad and long eyes like the petals of a ketaka flower. By 'before enjoying pleasures': death seizes and departs with such a maiden of supreme beauty, who is in her first youth and has not yet enjoyed pleasures, causing great sorrow to fall upon her parents. By 'well-born': well-proportioned. By 'with a handsome face': a face like a golden mirror or the full moon. By 'of lovely appearance': endowed with a lovely appearance on account of possessing supreme beauty. By 'dark-complexioned': golden-hued. By 'with a beard strewn with safflower': a beard strewn with what resembles the filaments of young safflower because of being well-settled and fine. By this it is shown that even a prince of such beauty falls under the sway of death. It shows that merciless death seizes and carries away even such a one, as if uprooting Mount Sineru. By 'Having abandoned sensual pleasures and the home beforehand, permit me, O deva, I will go forth': O deva, for when the bond of children and a wife arises, that bond is hard to break. For that reason, having abandoned sensual pleasures and the home even earlier, I will go forth right now. Permit me.

Evañca [Pg.488] pana vatvā ‘‘tiṭṭhatha tumhe, tumhehi saddhiṃ kathentameva maṃ byādhijarāmaraṇāni upagacchantī’’ti te ubhopi vanditvā yojanikaṃ parisaṃ gahetvā nikkhamitvā gaṅgātīrameva agamāsi. Hatthipālo tassapi ākāse nisīditvā dhammaṃ desetvā ‘‘samāgamo mahā bhavissatī’’ti tattheva nisīdi. Punadivase purohito pallaṅkavaramajjhagato nisīditvā cintesi ‘‘mama puttā pabbajitā, idānāhaṃ ekakova manussakhāṇuko jātomhi, ahampi pabbajissāmī’’ti. So brāhmaṇiyā saddhiṃ mantento gāthamāha –

And having said this, 'You all stay. Even while I am speaking with you, sickness, old age, and death are approaching me,' the prince paid homage to both of them. Taking a retinue a yojana in size, he departed and went right to the bank of the Ganges. Hatthipāla, sitting in the air, also taught the Dhamma to him, and saying, 'The assembly will be great,' he sat right there. The next day, the royal chaplain, seated on a fine couch, reflected: 'My sons have gone forth. Now I have become a mere stump of a man, all alone. I too will go forth.' Consulting with his brahmin wife, he spoke this verse:

351.

351.

‘‘Sākhāhi rukkho labhate samaññaṃ, pahīnasākhaṃ pana khāṇumāhu;

Pahīnaputtassa mamajja bhoti, vāseṭṭhi bhikkhācariyāya kālo’’ti.

“A tree gets its name from its branches, but one that has lost its branches they call a stump. For me today, O lady Vāseṭṭhi, whose sons are gone, it is time for the mendicant life.”

Tattha labhate samaññanti rukkhoti vohāraṃ labhati. Vāseṭṭhīti brāhmaṇiṃ ālapati. Bhikkhācariyāyāti mayhampi pabbajjāya kālo, puttānaṃ santikameva gamissāmīti.

Herein, by 'gets its name': it gets the designation 'tree.' By 'Vāseṭṭhi': he addresses his brahmin wife. By 'for the mendicant life': 'It is time for me too to go forth; I will go right to the presence of my sons.'

So evaṃ vatvā brāhmaṇe pakkosāpesi, saṭṭhi brāhmaṇasahassāni sannipatiṃsu. Atha ne āha – ‘‘tumhe kiṃ karissathā’’ti tumhe pana ācariyāti. ‘‘Ahaṃ mama puttassa santike pabbajissāmī’’ti. ‘‘Na tumhākameva nirayo uṇho, mayampi pabbajissāmā’’ti. So asītikoṭidhanaṃ brāhmaṇiyā niyyādetvā yojanikaṃ brāhmaṇaparisaṃ ādāya nikkhamitvā puttānaṃ santikaññeva gato. Hatthipālo tāyapi parisāya ākāse ṭhatvā dhammaṃ desesi. Punadivase brāhmaṇī cintesi ‘‘mama cattāro puttā setacchattaṃ pahāya ‘pabbajissāmā’ti gatā, brāhmaṇopi purohitaṭṭhānena saddhiṃ asītikoṭidhanaṃ chaḍḍetvā puttānaññeva santikaṃ gato, ahameva ekā kiṃ karissāmi, puttānaṃ gatamaggeneva gamissāmī’’ti. Sā atītaṃ udāharaṇaṃ āharantī udānagāthamāha –

Having spoken thus, he had the brahmins summoned, and sixty thousand brahmins assembled. Then he said to them, 'What will you do?' They replied, 'But you are our teacher.' He said, 'I will go forth in the presence of my son.' They replied, 'Hell is not hot for you alone; we too will go forth.' He entrusted his wealth of eighty crores to his brahmin wife and, taking a retinue of brahmins a yojana long, he departed and went right to his sons. Hatthipāla, standing in the air, taught the Dhamma to that assembly as well. The next day, the brahmin wife thought: 'My four sons have departed to go forth, having given up the white parasol. The brahmin too, abandoning his position as royal chaplain along with his wealth of eighty crores, has gone to his sons. What shall I do, all alone? I will follow the very path my sons have taken.' Recalling a past example, she uttered this inspired verse:

352.

352.

‘‘Aghasmi koñcāva yathā himaccaye, katāni jālāni padāliya haṃsā;

Gacchanti puttā ca patī ca mayhaṃ, sāhaṃ kathaṃ nānuvaje pajāna’’nti.

“As cranes in a place of woe at winter's end, and as swans having broken the nets, my sons and my husband go. How can I, knowing this, not follow them?”

Tattha [Pg.489] aghasmi koñcāva yathāti yatheva ākāse koñcasakuṇā asajjamānā gacchanti. Himaccayeti vassānaccaye. Katāni jālāni padāliya haṃsāti atīte kira channavutisahassā suvaṇṇahaṃsāvassārattapahonakaṃ sāliṃ kañcanaguhāyaṃ nikkhipitvā vassabhayena bahi anikkhamitvā catumāsaṃ tattha vasanti. Atha nesaṃ uṇṇanābhi nāma makkaṭako guhādvāre jālaṃ bandhati. Haṃsā dvinnaṃ taruṇahaṃsānaṃ dviguṇaṃ vaṭṭaṃ denti. Te thāmasampannatāya taṃ jālaṃ chinditvā purato gacchanti, sesā tesaṃ gatamaggena gacchanti. Sā tamatthaṃ pakāsentī evamāha. Idaṃ vuttaṃ hoti – yatheva ākāse koñcasakuṇā asajjamānā gacchanti, tathā himaccaye vassānātikkame dve taruṇahaṃsā katāni jālāni padāletvā gacchanti, atha nesaṃ gatamaggena itare haṃsā. Idāni pana mama puttā taruṇahaṃsā jālaṃ viya kāmajālaṃ chinditvā gatā, mayāpi tesaṃ gatamaggena gantabbanti iminādhippāyena ‘‘gacchanti puttā ca patī ca mayhaṃ, sāhaṃ kathaṃ nānuvaje pajāna’’nti āha.

Herein, “as cranes in a place of woe” means: just as cranes go in the sky unhindered. “At winter's end” means: at the end of the rainy season. “As swans having broken the nets that were made”: In the past, it is said, ninety-six thousand golden swans stored enough rice for the rainy season in a golden cave and stayed there for four months, not going out for fear of the rains. Then a spider named Uṇṇanābhi wove a web at the entrance of the cave. The swans gave a double portion to two young swans. Because of their strength, they broke that web and went first, and the others followed the path they had gone. She spoke thus to clarify this meaning. This is what is said: just as cranes go unhindered in the sky, so too, at the end of the rainy season, two young swans go forth having broken the nets that were made, and then the other swans follow the path they have gone. But now my sons, like young swans, have cut through the net of sensual pleasures and have gone. I too must go by the path they have gone. With this intention she said: “My sons and my husband go; how can I, knowing this, not follow?”

Iti sā ‘‘kathaṃ ahaṃ evaṃ pajānantī na pabbajissāmi, pabbajissāmi yevā’’ti sanniṭṭhānaṃ katvā brāhmaṇiyo pakkosāpetvā evamāha ‘‘tumhe kiṃ karissathā’’ti? ‘‘Tumhe pana ayye’’ti. ‘‘Ahaṃ pabbajissāmī’’ti. ‘‘Mayampi pabbajissāmā’’ti. Sā taṃ vibhavaṃ chaḍḍetvā yojanikaṃ parisaṃ gahetvā puttānaṃ santikameva gatā. Hatthipālo tāyapi parisāya ākāse nisīditvā dhammaṃ desesi. Punadivase rājā ‘‘kuhiṃ purohito’’ti pucchi. ‘‘Deva, purohito ca brāhmaṇī ca sabbaṃ dhanaṃ chaḍḍetvā dviyojanikaṃ parisaṃ gahetvā puttānaṃ santikaṃ gatā’’ti. Rājā ‘‘asāmikaṃ dhanaṃ amhākaṃ pāpuṇātī’’ti tassa gehato dhanaṃ āharāpesi. Athassa aggamahesī ‘‘rājā kiṃ karotī’’ti pucchitvā ‘‘purohitassa gehato dhanaṃ āharāpetī’’ti vutte ‘‘purohito kuhi’’nti vatvā ‘‘sapajāpatiko pabbajjatthāya nikkhanto’’ti sutvā ‘‘ayaṃ rājā brāhmaṇena ca brāhmaṇiyā ca catūhi puttehi ca jahitaṃ ukkāraṃ mohena mūḷho attano gharaṃ āharāpeti, upamāya naṃ bodhessāmī’’ti sūnato maṃsaṃ āharāpetvā rājaṅgaṇe rāsiṃ kāretvā ujumaggaṃ vissajjetvā [Pg.490] jālaṃ parikkhipāpesi. Gijjhā dūratova disvā tassatthāya otariṃsu. Tattha sappaññā jālaṃ pasāritaṃ ñatvā atibhārikā hutvā ‘‘ujukaṃ uppatituṃ na sakkhissāmā’’ti attanā khāditamaṃsaṃ chaḍḍetvā vamitvā jālaṃ anallīyitvā ujukameva uppatitvā gamiṃsu. Andhabālā pana tehi chaḍḍitaṃ vamitaṃ khāditvā bhāriyā hutvā ujukaṃ uppatituṃ asakkontā āgantvā jāle bajjhiṃsu. Athekaṃ gijjhaṃ ānetvā deviyā dassayiṃsu. Sā taṃ ādāya rañño santikaṃ gantvā ‘‘etha tāva, mahārāja, rājaṅgaṇe ekaṃ kiriyaṃ passissāmā’’ti sīhapañjaraṃ vivaritvā ‘‘ime gijjhe olokehi mahārājā’’ti vatvā dve gāthā abhāsi –

Thus she, having made the resolution, “How can I, knowing thus, not go forth? I will certainly go forth!” summoned the brahmin women and asked, “What will you do?” “And what about you, noble lady?” “I will go forth.” “We too will go forth.” She, having abandoned that wealth and taking a retinue a yojana in size, went right to her sons. Hatthipāla, seated in the air, taught the Dhamma to that retinue as well. The next day, the king asked, “Where is the chaplain?” “Your Majesty, the chaplain and the brahmin woman have abandoned all their wealth and, taking a retinue two yojanas in size, have gone to their sons.” The king, thinking, “Ownerless wealth comes to us,” had the wealth brought from the chaplain’s house. Then his chief queen asked, “What is the king doing?” When told, “He is having the wealth brought from the chaplain’s house,” she asked, “Where is the chaplain?” Hearing, “He has gone forth with his wife for the purpose of renunciation,” she thought, “This king, deluded by folly, is having brought to his own house the refuse abandoned by the brahmin, the brahmin woman, and their four sons. I will awaken him with a simile.” She had meat brought from a slaughterhouse, had a pile made in the royal courtyard, had the direct path cleared, and had a net spread around it. Vultures, seeing it from afar, descended for it. There, the wise ones, knowing the net was spread and having become too heavy, thought, “We will not be able to fly straight up.” They dropped and vomited the meat they had eaten and, without getting caught in the net, flew straight up and departed. But the blind fools ate what the others had dropped and vomited, became heavy, and being unable to fly straight up, came and were caught in the net. Then they brought one vulture and showed it to the queen. Taking it, she went to the king and said, “Come, great king, let us see an event in the royal courtyard.” Opening the lion-window, she said, “Look at these vultures, great king,” and recited two verses:

353.

353.

‘‘Ete bhutvā vamitvā ca, pakkamanti vihaṅgamā;

Ye ca bhutvā na vamiṃsu, te me hatthattamāgatā.

“These birds, having eaten and vomited, depart; but those who ate and did not vomit have come into my power.”

354.

354.

‘‘Avamī brāhmaṇo kāme, so tvaṃ paccāvamissasi;

Vantādo puriso rāja, na so hoti pasaṃsiyo’’ti.

“The brahmin has vomited up sensual pleasures; you are about to eat them back. A person who eats vomit, O king, is not praiseworthy.”

Tattha bhutvā vamitvā cāti maṃsaṃ khāditvā vamitvā ca. Paccāvamissasīti paṭibhuñjissasi. Vantādoti parassa vamitakhādako. Na pasaṃsiyoti so taṇhāvasiko bālo buddhādīhi paṇḍitehi pasaṃsitabbo na hoti.

Herein, “having eaten and vomited” means having eaten the meat and then vomited. “You are about to eat back” means you will consume it again. “A vomit-eater” means one who eats what another has vomited. “Not praiseworthy” means that fool, under the sway of craving, is not to be praised by the wise, such as the Buddhas.

Taṃ sutvā rājā vippaṭisārī ahosi, tayo bhavā ādittā viya upaṭṭhahiṃsu. So ‘‘ajjeva rajjaṃ pahāya mama pabbajituṃ vaṭṭatī’’ti uppannasaṃvego deviyā thutiṃ karonto gāthamāha –

Hearing that, the king became remorseful; the three kinds of existence appeared to him as if they were ablaze. A sense of spiritual urgency arose in him, and thinking, “It is right for me to abandon the kingdom and go forth this very day,” he praised the queen and spoke this verse:

355.

355.

‘‘Paṅke ca posaṃ palipe byasannaṃ, balī yathā dubbalamuddhareyya;

Evampi maṃ tvaṃ udatāri bhoti, pañcāli gāthāhi subhāsitāhī’’ti.

“Just as a strong man might pull out a weak one sunk and mired in the mud, so too, noble lady, O Pañcālī, have you rescued me with these well-spoken verses.”

Tattha byasannanti nimuggaṃ, ‘‘visanna’’ntipi pāṭho. Uddhareyyāti kesesu vā hatthesu vā gahetvā ukkhipitvā thale ṭhapeyya. Udatārīti kāmapaṅkato uttārayi. ‘‘Udatāsī’’tipi pāṭho, ayamevattho. ‘‘Uddhaṭāsī’’tipi pāṭho, uddharīti attho. Pañcālīti pañcālarājadhīte.

Herein, “sunk” means submerged; “visanna” is also a reading. “Might pull out” means: might grasp by the hair or hands, lift up, and place on dry land. “You have rescued” means: you have lifted out from the mire of sensual pleasures. “Udatāsi” is also a reading with the same meaning. “Uddhaṭāsi” is also a reading; it means “you have lifted out.” “Pañcālī” means: O daughter of the king of Pañcāla.

Evañca [Pg.491] pana vatvā taṅkhaṇaññeva pabbajitukāmo hutvā amacce pakkosāpetvā āha – ‘‘tumhe kiṃ karissathā’’ti tumhe pana, devāti? ‘‘Ahaṃ hatthipālassa santike pabbajissāmī’’ti. ‘‘Mayampi pabbajissāma, devā’’ti. Rājā dvādasayojanike bārāṇasinagare rajjaṃ chaḍḍetvā ‘‘atthikā setacchattaṃ ussāpentū’’ti amaccaparivuto tiyojanikaṃ parisaṃ gahetvā kumārasseva santikaṃ gato. Hatthipālo tassāpi parisāya ākāse nisinno dhammaṃ desesi. Satthā rañño pabbajitabhāvaṃ pakāsento gāthamāha –

And having spoken thus, desiring to go forth that very moment, he had his ministers summoned and asked, “What will you do?” “And what about you, Your Majesty?” “I will go forth in the presence of Hatthipāla.” “We too will go forth, Your Majesty.” The king, abandoning the kingdom in the city of Bārāṇasī, which was twelve yojanas in extent, said, “Let those who desire it raise the white parasol!” Surrounded by his ministers and taking a retinue three yojanas in size, he went right to the prince. Hatthipāla, seated in the sky, taught the Dhamma to that retinue too. The Teacher, making known the fact of the king's going forth, spoke this verse:

356.

356.

‘‘Idaṃ vatvā mahārājā, esukārī disampati;

Raṭṭhaṃ hitvāna pabbaji, nāgo chetvāva bandhana’’nti.

“Having said this, the great king Esukārī, lord of the land, abandoned his kingdom and went forth, like an elephant that has broken its bonds.”

Punadivase nagare ohīnajano sannipatitvā rājadvāraṃ gantvā deviyā ārocetvā nivesanaṃ pavisitvā deviṃ vanditvā ekamantaṃ ṭhito gāthamāha.

The next day, the remaining people in the city gathered, went to the palace gate, and announced their arrival to the queen. Having entered her residence and paid homage to her, they stood to one side and spoke a verse:

357.

357.

‘‘Rājā ca pabbajjamarocayittha, raṭṭhaṃ pahāya naravīraseṭṭho;

Tuvampi no hohi yatheva rājā, amhehi guttā anusāsa rajja’’nti.

“The king, that best of heroic men, has taken delight in the going forth, having abandoned his kingdom. You too be for us as the king was; protected by us, rule the kingdom.”

Tattha anusāsāti amhehi guttā hutvā dhammena rajjaṃ kārehi.

Herein, “rule” means: being protected by us, govern the kingdom righteously.

Sā mahājanassa kathaṃ sutvā sesagāthā abhāsi –

Having heard the speech of the great crowd, she spoke the remaining verses:

358.

358.

‘‘Rājā ca pabbajjamarocayittha, raṭṭhaṃ pahāya naravīraseṭṭho;

Ahampi ekā carissāmi loke, hitvāna kāmāni manoramāni.

“The king, that best of heroic men, has taken delight in the going forth, having abandoned his kingdom. I too will wander alone in the world, having abandoned delightful sensual pleasures.”

359.

359.

‘‘Rājā ca pabbajjamarocayittha, raṭṭhaṃ pahāya naravīraseṭṭho;

Ahampi ekā carissāmi loke, hitvāna kāmāni yathodhikāni.

“The king, that best of heroic men, has taken delight in the going forth, having abandoned his kingdom. I too will wander alone in the world, having abandoned sensual pleasures in their entirety.”

360.

360.

‘‘Accenti [Pg.492] kālā tarayanti rattiyo, vayoguṇā anupubbaṃ jahanti;

Ahampi ekā carissāmi loke, hitvāna kāmāni manoramāni.

“Times pass, nights fly by; the stages of life are successively left behind. I too will wander alone in the world, having abandoned delightful sensual pleasures.”

361.

361.

‘‘Accenti kālā tarayanti rattiyo, vayoguṇā anupubbaṃ jahanti;

Ahampi ekā carissāmi loke, hitvāna kāmāni yathodhikāni.

“Times pass, nights fly by; the stages of life are successively left behind. I too will wander alone in the world, having abandoned sensual pleasures in their entirety.”

362.

362.

‘‘Accenti kālā tarayanti rattiyo, vayoguṇā anupubbaṃ jahanti;

Ahampi ekā carissāmi loke, sītibhūtā sabbamaticca saṅga’’nti.

“Times pass, nights fly by; the stages of life are successively left behind. I too will wander alone in the world, serene, having transcended every attachment.”

Tattha ekāti puttadhītukilesasambādhehi muccitvā imasmiṃ loke ekikāva carissāmi. Kāmānīti rūpādayo kāmaguṇe. Yatodhikānīti yena yena odhinā ṭhitāni, tena tena ṭhitāneva jahissāmi, na kiñci āmasissāmīti attho. Accenti kālāti pubbaṇhādayo kālā atikkamanti. Tarayantīti atucchā hutvā āyusaṅkhāraṃ khepayamānā khādayamānā gacchanti. Vayoguṇāti paṭhamavayādayo tayo, mandadasakādayo vā dasa koṭṭhāsā. Anupubbaṃ jahantīti uparūparikoṭṭhāsaṃ appatvā tattha tattheva nirujjhanti. Sītibhūtāti uṇhakārake uṇhasabhāve kilese pahāya sītalā hutvā. Sabbamaticca saṅganti rāgasaṅgādikaṃ sabbasaṅgaṃ atikkamitvā ekā carissāmi, hatthipālakumārassa santikaṃ gantvā pabbajissāmīti.

Herein, “alone” means: having been freed from the constraints of defilements concerning sons and daughters, I will wander solitary in this world. “Sensual pleasures” means the strands of sensual pleasure, such as forms and so on. “In their entirety” means: in whatever limit they are established, in that very limit I will abandon them; I will not touch anything at all—this is the meaning. “Times pass” means: the times of day, such as morning, pass by. “Fly by” means: not being empty, they go on, depleting and consuming the life-formation. “Stages of life” means: the three stages beginning with the first stage of life, or the ten divisions such as the decade of infancy. “Are successively left behind” means: without reaching the next higher division, they cease right there in each respective division. “Having become cool” means: having abandoned the defilements that are heat-producing and have a hot nature, one has become cool. “Having transcended every attachment” means: having transcended every bond such as the bond of lust, I will wander alone; that is, I will go to Prince Hatthipāla and go forth.

Iti sā imāhi gāthāhi mahājanassa dhammaṃ desetvā amaccabhariyāyo pakkosāpetvā āha – ‘‘tumhe kiṃ karissathā’’ti tumhe pana ayyeti? ‘‘Ahaṃ pabbajissāmī’’ti. ‘‘Mayampi pabbajissāmā’’ti. Sā ‘‘sādhū’’ti rājanivesane suvaṇṇakoṭṭhāgārādīni vivarāpetvā ‘‘asukaṭṭhāne ca asukaṭṭhāne ca mahānidhi nidahita’’nti suvaṇṇapaṭṭe likhāpetvā ‘‘dinnaññeva, atthikā harantū’’ti vatvā suvaṇṇapaṭṭaṃ mahātale thambhe bandhāpetvā nagare bheriṃ carāpetvā mahāsampattiṃ chaḍḍetvā nagarā nikkhami. Tasmiṃ [Pg.493] khaṇe sakalanagaraṃ saṅkhubhi. ‘‘Rājā ca kira devī ca rajjaṃ pahāya ‘pabbajissāmā’ti nikkhamanti, mayaṃ idha kiṃ karissāmā’’ti tato tato manussā yathāpūritāneva gehāni chaḍḍetvā putte hatthesu gahetvā nikkhamiṃsu. Sabbāpaṇā pasāritaniyāmeneva ṭhitā, nivattitvā olokento nāma nāhosi. Sakalanagaraṃ tucchaṃ ahosi, devīpi tiyojanikaṃ parisaṃ gahetvā tattheva gatā. Hatthipālo tassāpi parisāya ākāse nisinno dhammaṃ desetvā dvādasayojanikaṃ parisaṃ gahetvā himavantābhimukho pāyāsi. ‘‘Hatthipālakumāro kira dvādasayojanikaṃ bārāṇasiṃ tucchaṃ katvā ‘pabbajissāmī’ti mahājanaṃ ādāya himavantaṃ gacchati, kimaṅgaṃ pana maya’’nti sakalakāsiraṭṭhaṃ saṅkhubhi. Aparabhāge parisā tiṃsayojanikā ahesuṃ, so tāya parisāya saddhiṃ himavantaṃ pāvisi.

Thus, having taught the Dhamma to the great crowd with these verses, she had the ministers' wives summoned and said, “What will you do?” “And what about you, lady?” they asked. “I will go forth,” she replied. “We too will go forth.” She said, “Good.” Then, having had the golden treasuries and so on in the royal residence opened, she had golden plates inscribed with, “In such and such a place, great treasures are buried,” and declared, “It is given; let those in need take it.” She had the golden plates tied to pillars in the great hall, had drums beaten throughout the city, abandoned her great wealth, and left the city. At that moment, the entire city was in an uproar. “The king and queen, it is said, are renouncing the kingdom and going forth—what shall we do here?” People everywhere, leaving their homes just as they were, took their children by the hand and departed. All shops stood wide open, with no one turning back to look. The whole city was empty. The queen, taking a retinue of three yojanas, went there as well. Hatthipāla, seated in the sky, taught the Dhamma to her retinue too, and then, taking a following of twelve yojanas, set out toward the Himalayas. “Prince Hatthipāla, it is said, has emptied Bārāṇasī for twelve yojanas and is taking the people to the Himalayas to go forth—what then of us?” The entire Kāsī country was in turmoil. Later, the retinue grew to thirty yojanas. With that following, he entered the Himalayas.

Sakko āvajjento taṃ pavattiṃ ñatvā ‘‘hatthipālakumāro mahābhinikkhamanaṃ nikkhanto, samāgamo mahā bhavissati, vasanaṭṭhānaṃ laddhuṃ vaṭṭatī’’ti vissakammaṃ āṇāpesi ‘‘gaccha, āyāmato chattiṃsayojanaṃ, vitthārato pannarasayojanaṃ assamaṃ māpetvā pabbajitaparikkhāre sampādehī’’ti. So ‘‘sādhū’’ti paṭissuṇitvā gaṅgātīre ramaṇīye bhūmibhāge vuttappamāṇaṃ assamapadaṃ māpetvā paṇṇasālāsu kaṭṭhattharaṇapaṇṇattharaṇaāsanādīni paññapetvā sabbe pabbajitaparikkhāre māpesi. Ekekissā paṇṇasālāya dvāre ekeko caṅkamo rattiṭṭhānadivāṭṭhānaparicchinno katasudhāparikammo ālambanaphalako, tesu tesu ṭhānesu nānāvaṇṇasurabhikusumasañchannā pupphagacchā, ekekassa caṅkamassa koṭiyaṃ ekeko udakabharito kūpo, tassa santike ekeko phalarukkho, so ekova sabbaphalāni phalati. Idaṃ sabbaṃ devatānubhāvena ahosi. Vissakammo assamapadaṃ māpetvā paṇṇasālāsu pabbajitaparikkhāre ṭhapetvā ‘‘ye keci pabbajitukāmā ime parikkhāre gaṇhantū’’ti jātihiṅgulakena bhittiyā akkharāni likhitvā attano ānubhāvena bheravasadde migapakkhī duddasike amanusse ca paṭikkamāpetvā sakaṭṭhānameva gato.

Sakka, reflecting and knowing of that event, thought, "Prince Hatthipāla has set out on the Great Renunciation. A great gathering will take place, and it is fitting to obtain a dwelling place." He commanded Vissakamma, "Go, build a hermitage thirty-six yojanas in length and fifteen yojanas in width, and furnish it with all the requisites for ascetics." Vissakamma, saying, "Very well," agreed and went to a delightful area along the Ganges. There, on a beautiful piece of ground, he constructed a hermitage of the specified dimensions. In the leaf huts, he prepared wooden platforms, leaf coverings, seats, and so forth, and fashioned all the requisites for ascetics. At the entrance of each leaf hut, there was a cloister for pacing, designated for use both day and night, smoothly plastered, and with a support board. In those various places were flowering bushes covered with blossoms of many colors and fragrances. At the end of each cloister, there was a well filled with water, and nearby, a single fruit tree which bore all kinds of fruits. All this was accomplished through the power of the deities. Having built the hermitage and placed the ascetic requisites in the leaf huts, Vissakamma wrote on the walls with vermilion: "Let anyone who wishes to renounce take these requisites." Then, by his power, he drove away frightening sounds, fierce beasts and birds, and non-human beings, and returned to his own abode.

Hatthipālakumāro ekapadikamaggena sakkadattiyaṃ assamaṃ pavisitvā akkharāni disvā ‘‘sakkena mama mahābhinikkhamanaṃ nikkhantabhāvo ñāto bhavissatī’’ti [Pg.494] dvāraṃ vivaritvā paṇṇasālaṃ pavisitvā isipabbajjaliṅgaṃ gahetvā nikkhamitvā caṅkamaṃ otaritvā katipaye vāre aparāparaṃ caṅkamitvā sesajanakāyaṃ pabbājetvā assamapadaṃ vicārento taruṇaputtānaṃ itthīnaṃ majjhaṭṭhāne paṇṇasālaṃ adāsi. Tato anantaraṃ mahallakitthīnaṃ, tato anantaraṃ majjhimitthīnaṃ, samantā parikkhipitvā pana purisānaṃ adāsi. Atheko rājā ‘‘bārāṇasiyaṃ kira rājā natthī’’ti āgantvā alaṅkatapaṭiyattaṃ nagaraṃ oloketvā rājanivesanaṃ āruyha tattha tattha ratanarāsiṃ disvā ‘‘evarūpaṃ nagaraṃ pahāya pabbajitakālato paṭṭhāya pabbajjā nāmesā uḷārā bhavissatī’’ti surāsoṇḍe maggaṃ pucchitvā hatthipālassa santikaṃ pāyāsi. Hatthipālo tassa vanantaraṃ āgatabhāvaṃ ñatvā paṭimaggaṃ gantvā ākāse nisinno parisāya dhammaṃ desetvā assamapadaṃ netvā sabbaparisaṃ pabbājesi. Etenupāyena aññepi cha rājāno pabbajiṃsu. Satta rājāno bhoge chaḍḍayiṃsu, chattiṃsayojaniko assamo nirantaro paripūri. Yo kāmavitakkādīsu aññataraṃ vitakketi, mahāpuriso tassa dhammaṃ desetvā brahmavihārabhāvanañceva kasiṇabhāvanañca ācikkhati. Te yebhuyyena jhānābhiññā nibbattetvā tīsu koṭṭhāsesu dve koṭṭhāsā brahmaloke nibbattiṃsu. Tatiyakoṭṭhāsaṃ tidhā katvā eko koṭṭhāso brahmaloke nibbatti, eko chasu kāmasaggesu, eko isīnaṃ pāricariyaṃ katvā manussaloke tīsu kulasampattīsu nibbatti. Evaṃ hatthipālassa sāsanaṃ apagatanirayatiracchānayonipettivisayāsurakāyaṃ ahosi.

Prince Hatthipāla, walking along a single-file path, entered the hermitage given by Sakka. Seeing the writing, he thought, "Sakka must have known that I have gone forth in the great renunciation." Opening the door, he entered the leaf-hut, took on the marks of a sage, and came out. Descending to the walking path, he paced back and forth several times. Then, having ordained the remaining people, he surveyed the hermitage grounds. He assigned leaf-huts to the young women in the central area. Next to them, he assigned huts to the elderly women, and next to them, to the middle-aged women. Finally, surrounding them all, he assigned huts to the men. Meanwhile, a certain king, hearing that "There is no king in Benares, it seems," arrived. Observing the well-adorned and prepared city, he ascended to the royal palace and saw heaps of jewels everywhere. Thinking, "For him to have abandoned such a city and gone forth, this renunciation must indeed be magnificent," he asked some drunkards for directions and set out for Hatthipāla's presence. Knowing that he had entered the forest, Hatthipāla went to meet him. Seated in the sky, he taught the Dhamma to the king's retinue, then led them to the hermitage and ordained the entire assembly. By this method, six other kings also renounced. Seven kings in total abandoned their wealth, and the thirty-six-yojana hermitage was completely filled without any gap. If anyone entertained thoughts of sensual desire or the like, the great being would teach them the Dhamma, instructing them in the cultivation of the divine abodes and the cultivation of the kasiṇas. Most of them developed the jhānas and higher knowledges. Two-thirds of them were reborn in the Brahma world. The remaining third was divided into three: one part was reborn in the Brahma world, one in the six sensual heavens, and one, after serving the sages, was reborn in the human world into a family of high standing. Thus, Hatthipāla’s dispensation became free from the realms of hell, the animal womb, the sphere of ghosts, and the host of asuras.

Imasmiṃ tambapaṇṇidīpe pathavicālakadhammaguttatthero, kaṭakandhakāravāsī phussadevatthero, uparimaṇḍalavāsī mahāsaṅgharakkhitatthero, malayamahādevatthero, abhayagirivāsī mahādevatthero, gāmantapabbhāravāsī mahāsivatthero, kāḷavallimaṇḍapavāsī mahānāgatthero kuddālasamāgame mūgapakkhasamāgame cūḷasutasomasamāgame ayogharapaṇḍitasamāgame hatthipālasamāgame ca sabbapacchā nikkhantapurisā ahesuṃ. Tenevāha bhagavā –

In this island of Tambapaṇṇi, the elder Pathavicālakadhammagutta, the elder Phussadeva residing at Kaṭakandhakāra, the elder Mahāsaṅgharakkhita residing at Uparimaṇḍala, the elder Malayamahādeva, the elder Mahādeva residing at Abhayagiri, the elder Mahāsiva residing at Gāmantapabbhāra, and the elder Mahānāga residing at Kāḷavallimaṇḍapa were the men who went forth last of all in the assemblies of the Kuddāla, Mūgapakkha, Cūḷasutasoma, Ayogharapaṇḍita, and Hatthipāla Jātakas. Therefore, the Blessed One said:

‘‘Abhittharetha [Pg.495] kalyāṇe, pāpā cittaṃ nivāraye;

Dandhañhi karoto puññaṃ, pāpasmiṃ ramate mano’’ti. (dha. pa. 116);

"Hasten in doing good; restrain your mind from evil. For the mind of one who is slow in doing merit delights in evil."

Tasmā kalyāṇaṃ turitaturiteneva kātabbanti.

Therefore, what is good should be done with great haste.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, bhikkhave, pubbepi tathāgato mahābhinikkhamanaṃ nikkhantoyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā esukārī rājā suddhodanamahārājā ahosi, devī mahāmāyā, purohito kassapo, brāhmaṇī bhaddakāpilānī, ajapālo anuruddho, gopālo moggallāno, assapālo sāriputto, sesaparisā buddhaparisā, hatthipālo pana ahameva ahosi’’nti.

Having delivered this Dhamma discourse, the Teacher said, "Thus, monks, even in the past the Tathāgata went forth in the great renunciation." Then he connected the birth story: "At that time, King Esukārī was King Suddhodana, the queen was Mahāmāyā, the chaplain was Kassapa, the brahmin woman was Bhaddakāpilānī, the goatherd was Anuruddha, the cowherd was Moggallāna, the horse-tender was Sāriputta, the rest of the assembly was the Buddha’s assembly, and Hatthipāla, the elephant-tender, was indeed myself."

Hatthipālajātakavaṇṇanā terasamā.

The thirteenth, the commentary on the Hatthipāla Jātaka.

[510] 14. Ayogharajātakavaṇṇanā

[510] 14. The Commentary on the Ayoghara Jātaka

Yamekarattiṃ paṭhamanti idaṃ satthā jetavane viharanto mahābhinikkhamanaññeva ārabbha kathesi. Tadāpi hi so ‘‘na, bhikkhave, idāneva, pubbepi tathāgato mahābhinikkhamanaṃ nikkhantoyevā’’ti vatvā atītaṃ āhari.

This discourse beginning, “The first night,” the Teacher spoke while dwelling at Jetavana concerning the Great Renunciation. On that occasion too, he said, “Not only now, monks, but also in the past the Tathāgata went forth in the Great Renunciation,” and he related a story of the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente brahmadattassa rañño aggamahesī gabbhaṃ paṭilabhitvā laddhagabbhaparihārā pariṇatagabbhā paccūsasamanantare puttaṃ vijāyi. Tassā purimattabhāve ekā sapattikā ‘‘tava jātaṃ jātaṃ pajaṃ khādituṃ labhissāmī’’ti patthanaṃ paṭṭhapesi. Sā kira sayaṃ vañjhā hutvā puttamātukodhena taṃ patthanaṃ katvā yakkhayoniyaṃ nibbatti. Itarā rañño aggamahesī hutvā imaṃ puttaṃ vijāyi. Sā yakkhinī tadā okāsaṃ labhitvā deviyā passantiyāva bībhaccharūpā hutvā āgantvā taṃ dārakaṃ gahetvā palāyi. Devī ‘‘yakkhinī me puttaṃ gahetvā palāyī’’ti mahāsaddena viravi. Itarāpi dārakaṃ mūlakandaṃ viya muruṃ muruṃ karontī khāditvā deviyā hatthavikārādīhi bheravaṃ pakāsetvā tajjetvā pakkāmi. Rājā taṃ vacanaṃ sutvā ‘‘kiṃ sakkā yakkhiniyā kātu’’nti tuṇhī ahosi. Puna deviyā vijāyanakāle daḷhaṃ ārakkhamakāsi. Devī puttaṃ puna vijāyi. Yakkhinī āgantvā tampi khāditvā gatā. Tatiyavāre [Pg.496] tassā kucchiyaṃ mahāsatto paṭisandhiṃ gaṇhi. Rājā mahājanaṃ sannipātetvā ‘‘deviyā jātaṃ jātaṃ pajaṃ ekā yakkhinī khādati, kiṃ nu kho kātabba’’nti pucchi. Atheko ‘‘yakkhā nāma tālapaṇṇassa bhāyanti, deviyā hatthapādesu tālapaṇṇaṃ bandhituṃ vaṭṭatī’’ti āha. Atheko ‘‘ayogharassa bhāyanti, ayogharaṃ kātuṃ vaṭṭatī’’ti āha. Rājā ‘‘sādhū’’ti attano vijite kammāre sannipātetvā ‘‘ayogharaṃ karothā’’ti āṇāpetvā āyuttake adāsi. Antonagareyeva ramaṇīye bhūmibhāge gehaṃ paṭṭhapesuṃ, thambhe ādiṃ katvā sabbagehasambhārā ayomayāva ahesuṃ, navahi māsehi ayomayaṃ mahantaṃ caturassasālaṃ niṭṭhānaṃ agamāsi. Taṃ niccaṃ pajjalitapadīpameva hoti.

In the past, when Brahmadatta was ruling in Benares, the chief queen of King Brahmadatta conceived. Having received the care due to a pregnant woman, when her pregnancy came to term she gave birth to a son at dawn. In a previous existence, a co-wife of hers had made a vow: “May I get to devour every child you give birth to.” It is said that she, being barren herself, made this vow out of hatred for the mother of a son and was reborn as an ogress. The other woman, having become the king’s chief queen, gave birth to this son. That ogress, finding her opportunity, came in a terrifying form right before the queen’s eyes, seized the child, and fled. The queen cried out with a loud scream: “An ogress has seized my son and fled!” The other, devouring the child with a crunching sound as if eating a root tuber, displayed a fearsome aspect with contortions of her hands, and after threatening the queen, she departed. When the king heard her words, he remained silent, thinking: “What can be done about an ogress?” When the queen was again about to give birth, he arranged for strong protection. The queen gave birth to another son. The ogress came, devoured that one too, and left. The third time, the Great Being took conception in her womb. The king assembled a large crowd of people and asked: “An ogress devours every child born to the queen. What, now, should be done?” Then one said: “Yakkhas, it is said, are afraid of palm leaves; it would be proper to tie palm leaves to the queen’s hands and feet.” Another said: “They are afraid of an iron house; it would be proper to build an iron house.” The king said, “Good,” and having assembled the smiths in his realm, he commanded: “Build an iron house,” and he appointed officials for the task. They established the house on a pleasant plot of ground right within the city. From the pillars onwards, all the house’s components were made of iron. In nine months, a large, square iron hall was completed. It was always lit with blazing lamps.

Rājā deviyā gabbhaparipākaṃ ñatvā ayogharaṃ alaṅkārāpetvā taṃ ādāya ayogharaṃ pāvisi. Sā tattha dhaññapuññalakkhaṇasampannaṃ puttaṃ vijāyi, ‘‘ayogharakumāro’’tvevassa nāmaṃ kariṃsu. Taṃ dhātīnaṃ datvā mahantaṃ ārakkhaṃ saṃvidahitvā rājā deviṃ ādāya nagaraṃ padakkhiṇaṃ katvā alaṅkatapāsādatalameva abhiruhi. Yakkhinīpi udakavāraṃ gantvā vessavaṇassa udakaṃ vahantī jīvitakkhayaṃ pattā. Mahāsatto ayoghareyeva vaḍḍhitvā viññutaṃ patto tattheva sabbasippāni uggaṇhi. Rājā ‘‘ko me puttassa vayappadeso’’ti amacce pucchitvā ‘‘soḷasavasso, deva, sūro thāmasampanno yakkhasahassampi paṭibāhituṃ samattho’’ti sutvā ‘‘rajjamassa dassāmi, sakalanagaraṃ alaṅkaritvā ayogharato taṃ nīharitvā ānethā’’ti āha. Amaccā ‘‘sādhu, devā’’ti dvādasayojanikaṃ bārāṇasiṃ alaṅkaritvā sabbālaṅkāravibhūsitaṃ maṅgalavāraṇaṃ ādāya tattha gantvā kumāraṃ alaṅkārāpetvā hatthikkhandhe nisīdāpetvā ‘‘deva, kulasantakaṃ alaṅkatanagaraṃ padakkhiṇaṃ katvā pitaraṃ kāsirājānaṃ vandatha, ajjeva setacchattaṃ labhissathā’’ti āhaṃsu.

The king, knowing the queen's pregnancy had come to term, had the iron house adorned and, taking her with him, entered it. There she gave birth to a son endowed with the signs of fortune and merit, and they named him “Prince of the Iron House.” Handing him over to wet nurses and arranging for his strong protection, the king took the queen, circumambulated the city, and ascended to the adorned palace terrace. The ogress, for her part, had to go for her turn to carry water for Vessavaṇa and thus met the end of her life. The Great Being grew up in the iron house itself, and upon reaching maturity, he learned all the arts right there. The king asked his ministers, “What is my son’s age?” When he heard, “He is sixteen years old, your majesty. He is a hero, endowed with strength, capable of warding off even a thousand yakkhas,” he said, “I will give him the kingdom. Adorn the entire city, bring him out of the iron house, and lead him here.” The ministers replied, “Very well, your majesty.” They adorned the twelve-yojana city of Benares and, taking a festooned state elephant, they went there. They had the prince adorned, seated him on the elephant’s back, and said: “Your highness, circumambulate the adorned city, your family’s inheritance, and pay homage to your father, the king of Kasi. This very day you shall receive the white umbrella.”

Mahāsatto nagaraṃ padakkhiṇaṃ karonto ārāmarāmaṇeyyakavanapokkharaṇibhūmirāmaṇeyyakapāsādarāmaṇeyyakādīni disvā cintesi ‘‘mama pitā maṃ ettakaṃ kālaṃ bandhanāgāre vasāpesi. Evarūpaṃ alaṅkatanagaraṃ daṭṭhuṃ nādāsi, ko nu kho mayhaṃ doso’’ti amacce pucchi. ‘‘Deva, natthi tumhākaṃ doso, tumhākaṃ pana dvebhātike ekā yakkhinī khādi, tena vo [Pg.497] pitā ayoghare vasāpesi, ayogharena jīvitaṃ tumhākaṃ laddha’’nti. So tesaṃ vacanaṃ sutvā cintesi ‘‘ahaṃ dasa māse lohakumbhiniraye viya ca gūthaniraye viya ca mātukucchimhi vasitvā mātukucchito nikkhantakālato paṭṭhāya soḷasa vassāni etasmiṃ bandhanāgāre vasiṃ, bahi oloketumpi na labhiṃ, ussadaniraye khitto viya ahosiṃ, yakkhiniyā hatthato muttopi panāhaṃ neva ajaro, na amaro homi, kiṃ me rajjena, rajje ṭhitakālato paṭṭhāya dunnikkhamanaṃ hoti, ajjeva mama pitaraṃ pabbajjaṃ anujānāpetvā himavantaṃ pavisitvā pabbajissāmī’’ti. So nagaraṃ padakkhiṇaṃ katvā rājakulaṃ pavisitvā rājānaṃ vanditvā aṭṭhāsi.

As the Great Being was circumambulating the city, he saw the delightful parks, the delightful groves and ponds, the delightful grounds, the delightful palaces, and so on, and he thought: “My father made me live in a prison for so long. He did not let me see such an adorned city. What, I wonder, is my fault?” He asked the ministers. “Your highness, there is no fault in you. But an ogress devoured two of your brothers, so your father had you live in the iron house. It is because of the iron house that your life was obtained.” Hearing their words, he reflected: “For ten months I dwelt in my mother’s womb as if in the Iron Cauldron hell or the Filth Hell. From the time I emerged from my mother’s womb, I have lived for sixteen years in this prison. I was not able even to look outside. I was like one cast into a minor hell. But though I have escaped from the hand of the ogress, I am not ageless, not immortal. What use is the kingdom to me? Once one is established in a kingdom, it is difficult to leave. This very day I will get my father to consent to my going forth, and I will enter the Himalayas and go forth into homelessness.” Having circumambulated the city, he entered the royal court, paid homage to the king, and stood to one side.

Rājā tassa sarīrasobhaṃ oloketvā balavasinehena amacce olokesi. Te ‘‘kiṃ karoma, devā’’ti vadiṃsu. Puttaṃ me ratanarāsimhi ṭhapetvā tīhi saṅkhehi abhisiñcitvā kañcanamālaṃ setacchattaṃ ussāpethāti. Mahāsatto pitaraṃ vanditvā ‘‘na mayhaṃ rajjenattho, ahaṃ pabbajissāmi, pabbajjaṃ me anujānāthā’’ti āha. Tāta rajjaṃ paṭikkhipitvā kiṃkāraṇā pabbajissasīti. ‘‘Deva ahaṃ mātukucchimhi dasa māse gūthaniraye viya vasitvā mātukucchito nikkhanto yakkhinibhayena soḷasa vassāni bandhanāgāre vasanto bahi oloketumpi na alabhiṃ, ussadaniraye khitto viya ahosiṃ, yakkhiniyā hatthato muttomhītipi ajaro amaro na homi. Maccu nāmesa na sakkā kenaci jinituṃ, bhave ukkaṇṭhitomhi, yāva me byādhijarāmaraṇāni nāgacchanti, tāvadeva pabbajitvā dhammaṃ carissāmi, alaṃ me rajjena, anujānātha maṃ, devā’’ti vatvā pitu dhammaṃ desento āha –

The king, beholding his bodily beauty, looked at his ministers with strong affection. They said, “What should we do, your majesty?” “Place my son upon a heap of jewels, anoint him with water from three conch shells, and raise aloft the golden garland and the white umbrella.” The Great Being paid homage to his father and said: “I have no need for the kingdom. I will go forth. Please grant me permission to go forth.” “Dear son, why do you reject the kingdom and wish to go forth?” “Your majesty, for ten months I dwelt in my mother’s womb as if in a hell of filth. After emerging from the womb, out of fear of the ogress I lived for sixteen years in a prison, unable even to look outside. I was as if cast into a minor hell. Even though I am freed from the ogress’s hand, I am not ageless and immortal. Death, you see, cannot be conquered by anyone. I am disenchanted with existence. Before sickness, old age, and death come upon me, I will go forth and live righteously. Enough of the kingdom for me! Grant me permission, your majesty.” And teaching the Dhamma to his father, he said:

363.

363.

‘‘Yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo;

Abbhuṭṭhitova so yāti, sa gacchaṃ na nivattati.

From the very first night a person dwells in the womb, he has set out on a journey; and as he goes, he never turns back.

364.

364.

‘‘Na yujjhamānā na balenavassitā, narā na jīranti na cāpi mīyare;

Sabbaṃ hidaṃ jātijarāyupaddutaṃ, taṃ me matī hoti carāmi dhammaṃ.

It is not by fighting, nor by reliance on strength, that people avoid growing old and dying. For all this is afflicted by birth and old age. This is my resolve: I will practice the Dhamma.

365.

365.

‘‘Caturaṅginiṃ [Pg.498] senaṃ subhiṃsarūpaṃ, jayanti raṭṭhādhipatī pasayha;

Na maccuno jayitumussahanti, taṃ me matī hoti carāmi dhammaṃ.

Rulers of realms conquer by force with their fourfold army of terrifying appearance; but they are not able to conquer Death. This is my resolve: I will practice the Dhamma.

366.

366.

‘‘Hatthīhi assehi rathehi pattibhi, parivāritā muccare ekacceyyā;

Na maccuno muccitumussahanti, taṃ me matī hoti carāmi dhammaṃ.

Surrounded by elephants, horses, chariots, and foot-soldiers, some may be freed from their enemies; but they are not able to be freed from Death. This is my resolve: I will practice the Dhamma.

367.

367.

‘‘Hatthīhi assehi rathehi pattibhi, sūrā pabhañjanti padhaṃsayanti;

Na maccuno bhañjitumussahanti, taṃ me matī hoti carāmi dhammaṃ.

With elephants, horses, chariots, and foot-soldiers, heroes break and destroy their foes; but they are not able to break Death. This is my resolve: I will practice the Dhamma.

368.

368.

‘‘Mattā gajā bhinnagaḷā pabhinnā, nagarāni maddanti janaṃ hananti;

Na maccuno madditumussahanti, taṃ me matī hoti carāmi dhammaṃ.

Maddened elephants, with ichor streaming from their temples, crush cities and kill people; but they are not able to crush Death. This is my resolve: I will practice the Dhamma.

369.

369.

‘‘Issāsino katahatthāpi vīrā, dūrepātī akkhaṇavedhinopi;

Na maccuno vijjhitumussahanti, taṃ me matī hoti carāmi dhammaṃ.

Though they be archers, heroes with practiced hands, long-range shooters who can pierce a hair-tip; they are not able to pierce Death. This is my resolve: I will practice the Dhamma.

370.

370.

‘‘Sarāni khīyanti saselakānanā, sabbaṃ hidaṃ khīyati dīghamantaraṃ;

Sabbaṃ hidaṃ bhañjare kālapariyāyaṃ, taṃ me matī hoti carāmi dhammaṃ.

Lakes dry up, along with mountains and forests; all this wastes away in the long course of time. All this is broken by the passage of time. This is my resolve: I will practice the Dhamma.

371.

371.

‘‘Sabbesamevañhi narāna nārinaṃ, calācalaṃ pāṇabhunodha jīvitaṃ;

Paṭova dhuttassa, dumova kūlajo, taṃ me matī hoti carāmi dhammaṃ.

Indeed, for all men and women here, the life of beings is precarious and fleeting, like a gambler’s cloth, like a tree on a riverbank. This is my resolve: I will practice the Dhamma.

372.

372.

‘‘Dumapphalāneva [Pg.499] patanti māṇavā, daharā ca vuddhā ca sarīrabhedā;

Nāriyo narā majjhimaporisā ca, taṃ me matī hoti carāmi dhammaṃ.

Like fruits from a tree, people fall at the breakup of the body—the young and the old, women, men, and those of middle age. This is my resolve: I will practice the Dhamma.

373.

373.

‘‘Nāyaṃ vayo tārakarājasannibho, yadabbhatītaṃ gatameva dāni taṃ;

Jiṇṇassa hī natthi ratī kuto sukhaṃ, taṃ me matī hoti carāmi dhammaṃ.

This life does not stand still like the king of the stars; what has passed is now simply gone. For one who is old there is no delight; whence could there be happiness? This is my resolve: I will practice the Dhamma.

374.

374.

‘‘Yakkhā pisācā athavāpi petā, kupitā te assasanti manusse;

Na maccuno assasitussahanti, taṃ me matī hoti carāmi dhammaṃ.

Yakkhas, pisācas, or even petas, when angered, might overpower human beings; but they are not able to overpower Death. This is my resolve: I will practice the Dhamma.

375.

375.

‘‘Yakkhe pisāce athavāpi pete, kupitepi te nijjhapanaṃ karonti;

Na maccuno nijjhapanaṃ karonti, taṃ me matī hoti carāmi dhammaṃ.

One can appease yakkhas, pisācas, or even petas when they are angered; but one cannot appease Death. This is my resolve: I will practice the Dhamma.

376.

376.

‘‘Aparādhake dūsake heṭhake ca, rājāno daṇḍenti viditvāna dosaṃ;

Na maccuno daṇḍayitussahanti, taṃ me matī hoti carāmi dhammaṃ.

Kings punish offenders, corrupters, and harmers, having known their fault; but they are not able to punish Death. This is my resolve: I will practice the Dhamma.

377.

377.

‘‘Aparādhakā dūsakā heṭhakā ca, labhanti te rājino nijjhapetuṃ;

Na maccuno nijjhapanaṃ karonti, taṃ me matī hoti carāmi dhammaṃ.

Offenders, corrupters, and harmers may be able to appease the king; but they cannot appease Death. This is my resolve: I will practice the Dhamma.

378.

378.

‘‘Na khattiyoti na ca brāhmaṇoti, na aḍḍhakā balavā tejavāpi;

Na maccurājassa apekkhamatthi, taṃ me matī hoti carāmi dhammaṃ.

The King of Death has no regard for one, whether a warrior or a brahmin, whether rich, strong, or mighty. This is my resolve: I will practice the Dhamma.

379.

379.

‘‘Sīhā [Pg.500] ca byagghā ca athopi dīpiyo, pasayha khādanti vipphandamānaṃ;

Na maccuno khāditumussahanti, taṃ me matī hoti carāmi dhammaṃ.

Lions, tigers, and also leopards forcibly devour struggling prey; but they are not able to devour Death. This is my resolve: I will practice the Dhamma.

380.

380.

‘‘Māyākārā raṅgamajjhe karontā, mohenti cakkhūni janassa tāvade;

Na maccuno mohayitussahanti, taṃ me matī hoti carāmi dhammaṃ.

Magicians performing in the arena may delude the eyes of the people for a time; but they are not able to delude Death. This is my resolve: I will practice the Dhamma.

381.

381.

‘‘Āsīvisā kupitā uggatejā, ḍaṃsanti mārentipi te manusse;

Na maccuno ḍaṃsitumussahanti, taṃ me matī hoti carāmi dhammaṃ.

Venomous snakes, angered and fiercely potent, may bite and even kill people; but they are not able to bite Death. This is my resolve: I will practice the Dhamma.

382.

382.

‘‘Āsīvisā kupitā yaṃ ḍaṃsanti, tikicchakā tesa visaṃ hananti;

Na maccuno daṭṭhavisaṃ hananti, taṃ me matī hoti carāmi dhammaṃ.

When angered venomous snakes bite, physicians may counteract their venom; but they cannot counteract the venom of Death's bite. This is my resolve: I will practice the Dhamma.

383.

383.

‘‘Dhammantarī vettaraṇī ca bhojo, visāni hantvāna bhujaṅgamānaṃ;

Suyyanti te kālakatā tatheva, taṃ me matī hoti carāmi dhammaṃ.

Though Dhammantarī, Vettaraṇī, and Bhoja destroy the venoms of serpents, they too pass away in due course. This is my resolve: I will practice the Dhamma.

384.

384.

‘‘Vijjādharā ghoramadhīyamānā, adassanaṃ osadhehi vajanti;

Na maccurājassa vajantadassanaṃ, taṃ me matī hoti carāmi dhammaṃ.

Wielders of spells, studying dreadful arts, may become invisible by means of herbs; yet they do not escape the sight of the King of Death. This is my resolve: I will practice the Dhamma.

385.

385.

‘‘Dhammo have rakkhati dhammacāriṃ, dhammo suciṇṇo sukhamāvahāti;

Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī.

Indeed, the Dhamma protects one who practices the Dhamma; the Dhamma, well-practiced, brings happiness. This is the benefit in the Dhamma well-practiced: one who practices the Dhamma does not go to a wretched destination.

386.

386.

‘‘Na [Pg.501] hi dhammo adhammo ca, ubho samavipākino;

Adhammo nirayaṃ neti, dhammo pāpeti suggati’’nti.

For Dhamma and non-Dhamma do not both have the same result; non-Dhamma leads to hell, while Dhamma leads to a happy destination.

Tattha yamekarattinti yebhuyyena sattā mātukucchimhi paṭisandhiṃ gaṇhantā rattiyaṃyeva gaṇhanti, tasmā evamāha. Ayaṃ panettha attho – yaṃ ekarattiṃ vā divā vā paṭhamameva paṭisandhiṃ gaṇhitvā mātukucchisaṅkhāte gabbhe vasati. Māṇavoti satto kalalabhāvena patiṭṭhāti. Abbhuṭṭhitova so yātīti so māṇavo yathā nāma valāhakasaṅkhāto abbho uṭṭhito nibbatto vāyuvegāhato paṭigacchati, tatheva –

Here, "one night" refers to how beings, for the most part, take conception in the mother’s womb at night; therefore, it is stated thus. The meaning here is this: whether for one night or one day, having first taken conception, the being dwells in the womb, known as the mother’s belly. "Young man" refers to a being established in the state of an embryo. "He goes having arisen" means that just as a cloud mass, having arisen or come into existence, when struck by the force of the wind, goes away, so too—

‘‘Paṭhamaṃ kalalaṃ hoti, kalalā hoti abbudaṃ;

Abbudā jāyate pesi, pesi nibbattatī ghano;

Ghanā pasākhā jāyanti, kesā lomā nakhāpi ca.

First, there is the embryo; from the embryo comes the second stage. From the second stage arises the third; from the third develops the fourth. From the fourth sprout limbs, hair of the head, hair of the body, and also nails.

‘‘Yañcassa bhuñjatī mātā, annaṃ pānañca bhojanaṃ;

Tena so tattha yāpeti, mātukucchigato naroti. (saṃ. ni. 1.235);

Whatever food, drink, and sustenance his mother consumes, by that he is sustained there, the person dwelling in the mother's womb.

Imaṃ mātukucchiyaṃ kalalādibhāvaṃ, mātukucchito ca nikkhanto mandadasakādibhāvaṃ āpajjamāno satataṃ samitaṃ gacchati. Sa gacchaṃ na nivattatīti sacāyaṃ evaṃ gacchanto puna abbudato kalalabhāvaṃ, pesiādito vā abbudādibhāvaṃ, khiḍḍādasakato mandadasakabhāvaṃ, vaṇṇadasakādito vā khiḍḍādasakādibhāvaṃ pāpuṇituṃ na nivattati. Yathā pana so valāhako vātavegena saṃcuṇṇiyamāno ‘‘ahaṃ asukaṭṭhāne nāma uṭṭhito puna nivattitvā tattheva gantvā pakatibhāvena ṭhassāmī’’ti na labhati, yaṃ disaṃ gataṃ, taṃ gatameva, yaṃ antarahitaṃ, taṃ antarahitameva hoti, tathā sopi kalalādibhāvena gacchamāno gacchateva, tasmiṃ tasmiṃ koṭṭhāse saṅkhārā purimānaṃ purimānaṃ paccayā hutvā pacchato anivattitvā tattha tattheva bhijjanti, jarākāle saṅkhārā ‘‘amhehi esa pubbe yuvā thāmasampanno kato, puna naṃ nivattitvā tattheva karissāmā’’ti na labhanti, tattha tattheva antaradhāyantīti dasseti.

In this mother’s womb, the being undergoes states from the embryo onward, and after emerging from the womb, enters states such as infancy onward, constantly and continuously moving forward. As he goes, he does not turn back—meaning that as he goes, he does not revert from the second stage back to the embryo, nor from the third stage back to the second, nor from the decade of play back to the decade of infancy, nor from the decade of beauty back to the decade of play. Just as that mass of clouds, being pulverized by the force of the wind, cannot think, "I arose in such-and-such a place, I will return there and remain in my original state," but instead, where it has gone, it has gone; what has vanished, has vanished—so too, he, progressing through the states from the embryo onward, simply moves forward. In each successive phase, conditioned phenomena, having been causes for the preceding phenomena, without turning back, disintegrate right there. At the time of aging, the conditioned phenomena cannot think, "We made him young and strong before, we will turn him back to that state again," but instead, they disappear right there—this is what is shown.

Na [Pg.502] yujjhamānāti ubhato byūḷhe saṅgāme yujjhantā. Na balenavassitāti na kāyabalena vā yodhabalena vā upagatā samannāgatā. Na jīrantīti purima-na-kāraṃ āharitvā evarūpāpi narā na jīranti na cāpi na mīyareti attho veditabbo. Sabbaṃ hidanti mahārāja, sabbameva idaṃ pāṇamaṇḍalaṃ mahāyantena pīḷiyamānā ucchughaṭikā viya jātiyā ca jarāya ca upaddutaṃ niccaṃ pīḷitaṃ. Taṃ me matī hotīti tena kāraṇena mama ‘‘pabbajitvā dhammaṃ carāmī’’ti mati hoti cittaṃ uppajjati.

"Not fighting"—means those who are fighting in a battle drawn up on both sides. "Not relying on strength"—means not endowed with or possessed of physical strength or the strength of warriors. "Not aging"—by applying the preceding negative particle, the meaning should be understood as: it is not that such men do not age, nor that they do not die. "All this"—O great king, all this sphere of living beings is oppressed by birth and old age, constantly afflicted, like a stalk of sugarcane being crushed by a great machine. "That is my resolve"—means for that reason, the thought occurs to me: "Having gone forth, I will practice the Dhamma."

Caturaṅgininti hatthiādīhi caturaṅgehi samannāgataṃ. Senaṃ subhiṃsarūpanti suṭṭhu bhiṃsanakajātikaṃ senaṃ. Jayantīti kadāci ekacce rājāno attano senāya jayanti. Na maccunoti tepi rājāno mahāsenassa maccuno senaṃ jayituṃ na ussahanti, na byādhijarāmaraṇāni maddituṃ sakkonti. Muccare ekacceyyāti etehi hatthiādīhi parivāritā ekacce paccāmittānaṃ hatthato muccanti, maccuno pana santikā muccituṃ na sakkonti. Pabhañjantīti etehi hatthiādīhi paccatthikarājūnaṃ nagarāni pabhañjanti. Padhaṃsayantīti mahājanaṃ dhaṃsentā padhaṃsentā jīvitakkhayaṃ pāpenti. Na maccunoti tepi maraṇakāle patte maccuno bhañjituṃ na sakkonti.

"A fourfold army"—composed of the four divisions beginning with elephants. "A very fearsome army"—an army of a truly fearsome nature. "Victorious"—sometimes certain kings are victorious with their armies. "But not over Death"—even those kings are not able to conquer the army of Death, who possesses a great army; nor can they crush sickness, old age, and death. "Some may escape"—surrounded by these divisions, including elephants, some may escape from the hands of their enemies, but they cannot escape from the presence of Death. "Shattering"—with these divisions, including elephants, they shatter the cities of rival kings. "Destroying"—destroying and ruining the masses, they bring them to the loss of life. "But not over Death"—even they, when the time of death arrives, cannot shatter Death.

Bhinnagaḷā pabhinnāti tīsu ṭhānesu pabhinnā hutvā madaṃ gaḷantā, paggharitamadāti attho. Na maccunoti tepi mahāmaccuṃ maddituṃ na sakkonti. Issāsinoti issāsā dhanuggahā. Katahatthāti susikkhitā. Dūrepātīti saraṃ dūre pātetuṃ samatthā. Akkhaṇavedhinoti aviraddhavedhino, vijjuālokena vijjhanasamatthā vā. Sarānīti anotattādīni mahāsarāni khīyantiyeva. Saselakānanāti sapabbatavanasaṇḍā mahāpathavīpi khīyati. Sabbaṃ hidanti sabbamidaṃ saṅkhāragataṃ dīghamantaraṃ ṭhatvā khīyateva. Kappuṭṭhānaggiṃ patvā mahāsinerupi aggimukhe madhusitthakaṃ viya vilīyateva, aṇumattopi saṅkhāro ṭhātuṃ na sakkoti. Kālapariyāyanti kālapariyāyaṃ nassanakālavāraṃ patvā sabbaṃ bhañjare, sabbaṃ saṅkhāragataṃ bhijjateva. Tassa pakāsanatthaṃ sattasūriyasuttaṃ (a. ni. 7.66) āharitabbaṃ.

Broken and burst—having burst in three places, oozing with rut, meaning 'with flowing rut.' But not over death—even they cannot crush the great death. Archers—bowmen. Well-trained—highly skilled. Long-range shooters—capable of casting an arrow far. Unerring marksmen—those whose piercing does not miss, or able to pierce by the light of lightning. The lakes—even the great lakes like Anotatta dry up. With mountains and forests—even the great earth with its mountains and forest groves wastes away. All this—all conditioned things, after enduring for a long time, just perish. Having reached the fire that arises at the end of an eon, even the great Sineru just melts like honeycomb in the mouth of a fire; not even the slightest conditioned thing can endure. The cycle of time—when the turn of the time for destruction arrives, everything is shattered; all conditioned things just break apart. To illustrate this, the Seven Suns Sutta (AN 7.66) should be cited.

Calācalanti cañcalaṃ sakabhāvena ṭhātuṃ asamatthaṃ nānābhāvavinābhāvasabhāvameva. Pāṇabhunodha jīvitanti idha loke imesaṃ pāṇabhūtānaṃ jīvitaṃ[Pg.503]. Paṭova dhuttassa, dumova kūlajoti suradhutto hi suraṃ disvāva udare baddhaṃ sāṭakaṃ datvā pivateva, nadīkūle jātadumova kūle lujjamāne lujjati, yathā esa paṭo ca dumo ca cañcalo, evaṃ sattānaṃ jīvitaṃ, devāti. Dumapphalānevāti yathā pakkāni phalāni vātāhatāni dumaggato bhūmiyaṃ patanti, tathevime māṇavā jarāvātāhatā jīvitā gaḷitvā maraṇapathaviyaṃ patanti. Daharāti antamaso kalalabhāve ṭhitāpi. Majjhimaporisāti nārīnarānaṃ majjhe ṭhitā ubhatobyañjanakanapuṃsakā.

Restless and unsteady means unstable, unable to remain in its own state, having a nature of various states and their passing away. 'Life is fleeting for living beings'—this means the life of these living beings here in this world. Like a gambler's cloth, like a tree on the riverbank—for just as a drunkard, upon seeing liquor, immediately gives the cloth tied around his belly and drinks; or as a tree born on the riverbank is destroyed when the bank collapses, so too is the life of beings, O gods. 'Like tree fruits'—just as ripe fruits, struck by the wind, fall from the treetop to the ground, so too these young men, struck by the wind of old age, slip from life and fall onto the earth of death. 'Young'—even those abiding in the state of an embryo. 'Middle persons'—those standing between women and men, hermaphrodites possessing the characteristics of both.

Tārakarājasannibhoti yathā tārakarājā kāḷapakkhe khīṇo, puna juṇhapakkhe pūrati, na evaṃ sattānaṃ vayo. Sattānañhi yaṃ abbhatītaṃ, gatameva dāni taṃ, na tassa punāgamanaṃ atthi. Kuto sukhanti jarājiṇṇassa kāmaguṇesu ratipi natthi, te paṭicca uppajjanakasukhaṃ kutoyeva. Yakkhāti mahiddhikā yakkhā. Pisācāti paṃsupisācakā. Petāti pettivisayikā. Assasantīti assāsavātena upahananti, āvisantīti vā attho. Na maccunoti maccuṃ pana tepi assāsena upahanituṃ vā āvisituṃ vā na sakkonti. Nijjhapanaṃ karontīti balikammavasena khamāpenti pasādenti. Aparādhaketi rājāparādhakārake. Dūsaketi rajjadūsake. Heṭhaketi sandhicchedādīhi lokaviheṭhake. Rājānoti rājāno. Viditvāna dosanti dosaṃ jānitvā yathānurūpena daṇḍena daṇḍentīti attho. Na maccunoti tepi maccuṃ daṇḍayituṃ na sakkonti.

Like the king of stars—just as the moon wanes in the dark fortnight and waxes again in the bright fortnight, not so is the age of beings. For beings, what has passed is indeed gone; there is no return of it. Whence happiness?—for one aged and decayed, there is no delight in sensual pleasures; whence then could happiness arise in dependence on them? Yakkhas—yakkhas of great power. Pisacas—dust-demons. Petas—those belonging to the realm of petas. They breathe upon—they strike with their out-breath, or the meaning is 'they possess'. But not over death—even they cannot strike or possess death with their breath. They make appeasement—by means of offerings, they ask for forgiveness and please them. Offenders—those who commit offenses against the king. Corrupters—those who corrupt the kingdom. Harassers—those who harass people by house-breaking and the like. Kings—kings. Knowing their fault—knowing the fault, they punish with a punishment appropriate to it; this is the meaning. But not over death—even they cannot punish death.

Nijjhapetunti sakkhīhi attano niraparādhabhāvaṃ pakāsetvā pasādetuṃ. Na aḍḍhakā balavā tejavāpīti ‘‘ime aḍḍhā, ayaṃ kāyabalañāṇabalādīhi balavā, ayaṃ tejavā’’ti evampi na paccurājassa apekkhaṃ atthi, ekasmimpi satte apekkhaṃ pemaṃ sineho natthi, sabbameva abhimaddatīti dasseti. Pasayhāti balakkārena abhibhavitvā. Na maccunoti tepi maccuṃ khādituṃ na sakkonti. Karontāti māyaṃ karontā. Mohentīti abhūtaṃ bhūtaṃ katvā dassentā mohenti. Uggatejāti uggatena visatejena samannāgatā. Tikicchakāti visavejjā. Dhammantarī vettaraṇī ca bhojoti ete evaṃnāmakā vejjā. Ghoramadhīyamānāti ghoraṃ nāma vijjaṃ adhīyantā. Osadhehīti ghoraṃ vā gandhāriṃ vā vijjaṃ sāvetvā osadhaṃ ādāya tehi osadhehi paccatthikānaṃ adassanaṃ vajanti.

To convince—to proclaim one's own innocence through witnesses and thereby win trust. Not the rich, the mighty, or the radiant—even thus, the King of Death has no regard, thinking, 'These are rich, this one is mighty with physical strength, knowledge, and so on, this one is radiant'; he has no expectation, affection, or love even toward a single being—thus it shows that he crushes everything. By force—overpowering by force. But not over death—even they are not able to devour death. Acting—acting deceptively. Deceiving—they deceive by presenting the untrue as true. Of fierce power—endowed with the fierce power of poison. Physicians—poison-doctors. Dhammantari, Vettaraṇī, and Bhoja—these are physicians known by those names. Studying the deadly arts—studying the art called Ghora. With antidotes—after reciting the Ghora or Gandhari art, taking an antidote, with those antidotes they become invisible to their enemies.

Dhammoti [Pg.504] sucaritadhammo. Rakkhatīti yena rakkhito, taṃ paṭirakkhati. Sukhanti chasu kāmasaggesu sukhaṃ āvahati. Pāpetīti paṭisandhivasena upaneti.

The Dhamma—it is the Dhamma of good conduct. It protects—it protects in return the one by whom it is protected. It brings happiness—it brings happiness in the six sensual heavens. It leads—it leads to a destination by way of rebirth-linking.

Evaṃ mahāsatto catuvīsatiyā gāthāhi pitu dhammaṃ desetvā ‘‘mahārāja, tumhākaṃ rajjaṃ tumhākameva hotu, na mayhaṃ iminā attho, tumhehi pana saddhiṃ kathentameva maṃ byādhijarāmaraṇāni upagacchanti, tiṭṭhatha, tumhe’’ti vatvā ayadāmaṃ chinditvā mattahatthī viya kañcanapañjaraṃ chinditvā sīhapotako viya kāme pahāya mātāpitaro vanditvā nikkhami. Athassa pitā ‘‘mamapi rajjenattho natthī’’ti rajjaṃ pahāya tena saddhiññeva nikkhami, tasmiṃ nikkhante devīpi amaccāpi brāhmaṇagahapatikādayopīti sakalanagaravāsino gehāni chaḍḍetvā nikkhamiṃsu. Samāgamo mahā ahosi, parisā dvādasayojanikā jātā. Taṃ ādāya mahāsatto himavantaṃ pāvisi. Sakko tassa nikkhantabhāvaṃ ñatvā vissakammaṃ pesetvā dvādasayojanāyāmaṃ sattayojanavitthāraṃ assamapadaṃ kāresi. Sabbe pabbajitaparikkhāre paṭiyādāpesi. Ito paraṃ mahāsattassa pabbajjā ca ovādadānañca brahmalokaparāyaṇatā ca parisāya anapāyagamanīyatā ca sabbā heṭṭhā vuttanayeneva veditabbā.

Thus, the Great Being, having taught the Dhamma to his father with twenty-four verses, said: "Great king, let your kingdom be yours alone; I have no need of it. But even as I speak with you, sickness, old age, and death approach me. Stay, you." Having said this, like a rutting elephant breaking its iron chain, and like a lion cub breaking a golden cage, he abandoned sensual pleasures, paid homage to his parents, and departed. Then his father, thinking, "I too have no need of kingship," renounced the kingdom and departed with him. When he departed, the queen, ministers, brahmins, householders, and so on—all the city-dwellers—abandoned their homes and departed. A great gathering occurred; the assembly grew to be twelve yojanas in size. Taking them with him, the Great Being entered the Himalayas. Sakka, knowing of his renunciation, sent Vissakamma and had him create a hermitage twelve yojanas long and seven yojanas wide. He had all the requisites of the renunciant life prepared. From this point on, the Great Being’s renunciation, his giving of advice, his destiny in the Brahma world, and the assembly’s not going to a state of loss, should all be understood in the manner described before.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, bhikkhave, pubbepi tathāgato mahābhinikkhamanaṃ nikkhantoyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā mātāpitaro mahārājakulāni ahesuṃ, sesaparisā buddhaparisā, ayogharapaṇḍito pana ahameva ahosi’’nti.

The Teacher, having delivered this discourse on the Dhamma, said: "Thus, monks, in the past too the Tathāgata went forth in the great renunciation." Then he made the connection to the Jātaka: "At that time, the parents were from the great royal family, the remaining assembly was the Buddha's assembly, but the wise one of the iron house was I myself."

Ayogharajātakavaṇṇanā cuddasamā.

The commentary on the Ayoghara Jātaka is the fourteenth.

Jātakuddānaṃ –

The Summary of the Jātakas:

Mātaṅgo cittasambhūto, sivi sirī ca rohaṇaṃ;

Haṃso sattigumbo bhallā, somanassaṃ campeyyakaṃ.

Mātaṅga, Cittasambhūta, Sivi, Sirī, and Rohaṇa; Haṃsa, Sattigumba, Bhalla, Somanassa, and Campeyyaka.

Palobhaṃ pañcapaṇḍitaṃ, hatthipālaṃ ayogharaṃ;

Vīsatiyamhi jātakā, catuddaseva saṅgitā.

Palobha, Pañcapaṇḍita, Hatthipāla, and Ayoghara. In the Book of Twenty, fourteen Jātakas have thus been recited.

Vīsatinipātavaṇṇanā niṭṭhitā.

The commentary on the Book of Twenty is concluded.

(Catuttho bhāgo niṭṭhito)

(The fourth volume is concluded.)

Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

Khuddakanikāye

In the Collection of Minor Texts

Jātaka-aṭṭhakathā

The Jātaka Commentary

(Pañcamo bhāgo)

(Fifth Volume)

16. Tiṃsanipāto

16. The Book of the Thirties

[511] 1. Kiṃchandajātakavaṇṇanā

[511] 1. Commentary on the Kiṃchanda Jātaka

Kiṃchando [Pg.1] kimadhippāyoti idaṃ satthā jetavane viharanto uposathakammaṃ ārabbha kathesi. Ekadivasañhi satthā bahū upāsake ca upāsikāyo ca uposathike dhammassavanatthāya āgantvā dhammasabhāyaṃ nisinne ‘‘uposathikāttha upāsakā’’ti pucchitvā ‘‘āma, bhante’’ti vutte ‘‘sādhu vo kataṃ uposathaṃ karontehi, porāṇakā upaḍḍhūposathakammassa nissandena mahantaṃ yasaṃ paṭilabhiṃsū’’ti vatvā tehi yācito atītaṃ āhari.

"What is the inclination, what is the intention?"—this the Teacher spoke while dwelling at Jetavana, concerning the Uposatha observance. For one day, the Teacher saw many laymen and laywomen, who were observing the Uposatha, seated in the Dhamma hall, having come to listen to the Dhamma. He asked them, "Are you observing the Uposatha, lay followers?" When they replied, "Yes, Venerable Sir," he said, "It is good that you are observing the Uposatha. The ancients, as a result of performing the half-Uposatha observance, attained great fame." Being requested by them, he then related a story of the past.

Atīte bārāṇasiyaṃ brahmadatto dhammena rajjaṃ kārento saddho ahosi dānasīlauposathakammesu appamatto. So sesepi amaccādayo dānādīsu samādapesi. Purohito panassa parapiṭṭhimaṃsiko lañjakhādako kūṭavinicchayiko ahosi. Rājā uposathadivase amaccādayo pakkosāpetvā ‘‘uposathikā hothā’’ti āha. Purohito uposathaṃ na samādiyi. Atha naṃ divā lañjaṃ gahetvā kūṭaḍḍaṃ katvā upaṭṭhānaṃ āgataṃ rājā ‘‘tumhe uposathikā’’ti amacce pucchanto ‘‘tvampi ācariya uposathiko’’ti pucchi. So ‘‘āmā’’ti musāvādaṃ [Pg.2] katvā pāsādā otari. Atha naṃ eko amacco ‘‘nanu tumhe na uposathikā’’ti codesi. So āha – ‘‘ahaṃ velāyameva bhuñjiṃ, gehaṃ pana gantvā mukhaṃ vikkhāletvā uposathaṃ adhiṭṭhāya sāyaṃ na bhuñjissāmi, rattiṃ sīlaṃ rakkhissāmi, evaṃ me upaḍḍhūposathakammaṃ bhavissatī’’ti? ‘‘Sādhu, ācariyā’’ti. So gehaṃ gantvā tathā akāsi. Punekadivasaṃ tasmiṃ vinicchaye nisinne aññatarā sīlavatī itthī aḍḍaṃ karontī gharaṃ gantuṃ alabhamānā ‘‘uposathakammaṃ nātikkamissāmī’’ti upakaṭṭhe kāle mukhaṃ vikkhāletuṃ ārabhi. Tasmiṃ khaṇe brāhmaṇassa supakkānaṃ ambaphalānaṃ ambapiṇḍi āhariyittha. So tassā uposathikabhāvaṃ ñatvā ‘‘imāni khāditvā uposathikā hohī’’ti adāsi. Sā tathā akāsi. Ettakaṃ brāhmaṇassa kammaṃ.

In the past, in Benares, King Brahmadatta ruled righteously and was diligent in generosity, virtue, and Uposatha observances. He also encouraged his ministers and others in acts of giving and the like. However, his chaplain was a backbiter, a bribe-taker, and a deceitful judge. On the Uposatha day, the king summoned his ministers and said, "Observe the Uposatha." The chaplain, however, did not undertake the observance. Later, during the day, he took a bribe and made a false case. When he came to attend the king, the king, while asking his ministers, "Are you observing the Uposatha?" also asked him, "Teacher, are you observing the Uposatha?" He falsely replied, "Yes," and descended from the palace. Then one minister accused him, "Surely, you are not observing the Uposatha?" He replied, "I ate only at the proper time. After returning home, I will rinse my mouth, undertake the Uposatha, refrain from eating in the evening, and keep the precepts at night. Thus, my half-Uposatha observance will be complete." The minister said, "Very well, Teacher." The chaplain went home and did as he said. On another day, while he was seated in judgment, a virtuous woman, making a case, unable to return home in time, thought, "I must not neglect the Uposatha observance," and began rinsing her mouth as the time drew near. At that moment, a bunch of ripe mangoes was brought to the brahmin. Knowing she was observing the Uposatha, he said, "Eat these and then observe the Uposatha," and gave them to her. She did so. Such was the brahmin’s deed.

So aparabhāge kālaṃ katvā himavantapadese kosikigaṅgāya tīre tiyojanike ambavane ramaṇīye bhūmibhāge sobhaggappatte kanakavimāne alaṅkatasirisayane suttappabuddho viya nibbatti alaṅkatapaṭiyatto uttamarūpadharo soḷasasahassadevakaññāparivāro. So rattiññeva taṃ sirisampattiṃ anubhoti. Vemānikapetabhāvena hissa kammasarikkhako vipāko ahosi, tasmā aruṇe uggacchante ambavanaṃ pavisati, paviṭṭhakkhaṇeyevassa dibbattabhāvo antaradhāyati, asītihatthatālakkhandhappamāṇo attabhāvo nibbattati, sakalasarīraṃ jhāyati, supupphitakiṃsuko viya hoti. Dvīsu hatthesu ekekāva aṅguli, tattha mahākuddālappamāṇā nakhā honti. Tehi nakhehi attano piṭṭhimaṃsaṃ phāletvā uppāṭetvā khādanto vedanāppatto mahāravaṃ ravanto dukkhaṃ anubhoti. Sūriye atthaṅgate taṃ sarīraṃ antaradhāyati, dibbasarīraṃ nibbattati, alaṅkatapaṭiyattā dibbanāṭakitthiyo nānātūriyāni gahetvā parivārenti. So mahāsampattiṃ anubhavanto ramaṇīye ambavane dibbapāsādaṃ abhiruhati. Iti so uposathikāya itthiyā ambaphaladānassa nissandena tiyojanikaṃ ambavanaṃ paṭilabhati, lañjaṃ gahetvā kūṭaḍḍakaraṇanissandena pana piṭṭhimaṃsaṃ uppāṭetvā khādati, upaḍḍhūposathassa nissandena rattiṃ sampattiṃ anubhoti, soḷasasahassanāṭakitthīhi parivuto paricāresi.

Then, after some time, having passed away, in the Himalayan region on the banks of the Kosikigaṅgā, in a delightful three-yojana mango grove, in a beautiful place that had attained good fortune, he was reborn in a golden mansion, on a decorated, splendid couch, as if awakened from sleep—adorned and prepared, possessing supreme beauty, surrounded by sixteen thousand celestial maidens. He enjoyed that glorious prosperity only at night. Because of his nature as a mansion-dwelling spirit, his karmic result was commensurate with his deeds. Therefore, as the sun rose, he would enter the mango grove. The moment he entered, his divine state would disappear, and a body eighty cubits in height, the size of a palm tree trunk, would arise. His entire body would be ablaze, like a fully blossomed kiṃsuka tree. On each of his two hands, there was only one finger, and his nails were as large as great spades. With those nails, he would tear open and rip off the flesh of his own back, devouring it, experiencing pain, screaming loudly, and feeling suffering. When the sun set, that body would disappear, and his divine body would arise. Adorned and arrayed, celestial dancing girls, taking various musical instruments, would surround him. Enjoying great prosperity, he would ascend the divine palace in the delightful mango grove. Thus, by the consequence of giving mango fruits to the laywoman observing the Uposatha, he obtained the three-yojana mango grove. By the consequence of taking a bribe and making a false case, however, he tore open and devoured the flesh of his back. By the consequence of the partially kept Uposatha, he enjoyed prosperity at night, attended and served by sixteen thousand dancing girls.

Tasmiṃ [Pg.3] kāle bārāṇasirājā kāmesu dosaṃ disvā isipabbajjaṃ pabbajitvā adhogaṅgāya ramaṇīye bhūmipadese paṇṇasālaṃ kāretvā uñchācariyāya yāpento vihāsi. Athekadivasaṃ tamhā ambavanā mahāghaṭappamāṇaṃ ambapakkaṃ gaṅgāya patitvā sotena vuyhamānaṃ tassa tāpasassa paribhogatitthābhimukhaṃ agamāsi. So mukhaṃ dhovanto taṃ majjhe nadiyā āgacchantaṃ disvā udakaṃ taranto gantvā ādāya assamapadaṃ āharitvā agyāgāre ṭhapetvā satthakena phāletvā yāpanamattaṃ khāditvā sesaṃ kadalipaṇṇehi paṭicchādetvā punappunaṃ divase divase yāva parikkhayā khādi. Tasmiṃ pana khīṇe aññaṃ phalāphalaṃ khādituṃ nāsakkhi, rasataṇhāya bajjhitvā ‘‘tameva ambapakkaṃ khādissāmī’’ti nadītīraṃ gantvā nadiṃ olokento ‘‘ambaṃ alabhitvā na uṭṭhahissāmī’’ti sanniṭṭhānaṃ katvā nisīdi. So tattha nirāhāro ekampi divasaṃ, dvepi, tīṇi, catu, pañca, cha divasāni vātātapena parisussanto ambaṃ olokento nisīdi. Atha sattame divase nadīdevatā āvajjamānā taṃ kāraṇaṃ ñatvā ‘‘ayaṃ tāpaso taṇhāvasiko hutvā sattāhaṃ nirāhāro gaṅgaṃ olokento nisīdi, imassa ambapakkaṃ adātuṃ na yuttaṃ, alabhanto marissati, dassāmi tassā’’ti āgantvā gaṅgāya upari ākāse ṭhatvā tena saddhiṃ sallapantī paṭhamaṃ gāthamāha –

At that time, the king of Benares, seeing the danger in sensual pleasures, took up the life of an ascetic. Having built a leaf-hut in a delightful spot along the lower Ganges, he sustained himself by gleaning and lived there. Then one day, from that mango grove, a ripe mango the size of a large pot fell into the Ganges and, carried by the current, floated toward the ford where the ascetic used to bathe. While washing his face, he saw it coming midstream. Wading through the water, he took it, brought it to his hermitage, placed it in the fire chamber, split it with a knife, ate just enough to sustain himself, covered the remainder with banana leaves, and ate it bit by bit each day until it was exhausted. When it was gone, he could not find any other fruits to eat. Bound by craving for its taste, he thought, “I will eat that very mango again,” and went to the riverbank. Gazing at the river, he resolved, “Unless I get the mango, I will not rise,” and sat down. There, without food, he sat for one day, two, three, four, five, six days, withering under wind and sun, still watching for the mango. Then, on the seventh day, the river deity, reflecting on his condition and knowing the reason, thought, “This ascetic, enslaved by craving, has sat fasting for seven days, watching the Ganges. It is not right to deny him the mango; if he fails to get it, he will die. I will give it to him.” Approaching, she stood in the sky above the Ganges and, conversing with him, first spoke this verse:

1.

1.

‘‘Kiṃchando kimadhippāyo, eko sammasi ghammani;

Kiṃpatthayāno kiṃ esaṃ, kena atthena brāhmaṇā’’ti.

“What is your inclination, what is your intention, sitting alone in the hot season? Desiring what, seeking what, with what aim, O Brahmin?”

Tattha chandoti ajjhāsayo. Adhippāyoti cittaṃ. Sammasīti acchasi. Ghammanīti gimhe. Esanti esanto. Brāhmaṇāti pabbajitattā tāpasaṃ ālapati. Idaṃ vuttaṃ hoti – brāhmaṇa, tvaṃ kiṃ adhippāyo kiṃ cintento kiṃ patthento kiṃ gavesanto kenatthena imasmiṃ gaṅgātīre gaṅgaṃ olokento nisinnoti.

Here, 'chando' means inclination. 'Adhippāyo' means intention. 'Sammasīti' means 'you sit'. 'Ghammanīti' means in the hot season. 'Esanti' means seeking. She addresses the ascetic as 'Brahmin' because he has gone forth. This is what was said: “Brahmin, with what intention, thinking what, desiring what, seeking what, for what purpose are you sitting here on the bank of the Ganges, gazing at the Ganges?”

Taṃ sutvā tāpaso nava gāthā abhāsi –

Hearing that, the ascetic spoke nine verses:

2.

2.

‘‘Yathā mahā vāridharo, kumbho supariṇāhavā;

Tathūpamaṃ ambapakkaṃ, vaṇṇagandharasuttamaṃ.

“Like a great water-bearing jar, well-rounded; such is the ripe mango, supreme in color, fragrance, and taste.

3.

3.

‘‘Taṃ [Pg.4] vuyhamānaṃ sotena, disvānāmalamajjhime;

Pāṇībhi naṃ gahetvāna, agyāyatanamāhariṃ.

“Seeing it being carried by the stream, pure and spotless in the middle, I took it with my hands and brought it to the fire-sanctuary.

4.

4.

‘‘Tato kadalipattesu, nikkhipitvā sayaṃ ahaṃ;

Satthena naṃ vikappetvā, khuppipāsaṃ ahāsi me.

“Then I myself placed it on plantain leaves; with a knife I sliced it, and it relieved my hunger and thirst.

5.

5.

‘‘Sohaṃ apetadaratho, byantībhūto dukhakkhamo;

Assādaṃ nādhigacchāmi, phalesvaññesu kesuci.

“I was free from agitation and able to endure suffering; but now that it is consumed, I find no enjoyment in any other fruits whatsoever.

6.

6.

‘‘Sosetvā nūna maraṇaṃ, taṃ mamaṃ āvahissati;

Ambaṃ yassa phalaṃ sādu, madhuraggaṃ manoramaṃ;

Yamuddhariṃ vuyhamānaṃ, udadhismā mahaṇṇave.

“Surely, this pining will cause me to wither and bring me death—pining for the mango whose fruit is sweet, supremely sweet, pleasing to the mind, which I rescued while it was being swept away from the great ocean, the vast flood.

7.

7.

‘‘Akkhātaṃ te mayā sabbaṃ, yasmā upavasāmahaṃ;

Rammaṃ pati nisinnosmi, puthulomāyutā puthu.

“All has been told to you by me, and why I fast. I sit by the delightful river, abundant with broad-finned fish.

8.

8.

‘‘Tvañca kho meva akkhāhi, attānamapalāyini;

Kā vā tvamasi kalyāṇi, kissa vā tvaṃ sumajjhime.

“But now you must tell me about yourself, you who do not flee; who are you, O lovely one, and whose are you, O slender-waisted one?

9.

9.

‘‘Ruppapaṭṭapalimaṭṭhīva, byagghīva girisānujā;

Yā santi nāriyo devesu, devānaṃ paricārikā.

“Like a silver plate polished smooth, like a tigress born on a mountain slope; whatever women exist among the gods, attendants of the gods—

10.

10.

‘‘Yā ca manussalokasmiṃ, rūpenānvāgatitthiyo;

Rūpena te sadisī natthi, devesu gandhabbamanussaloke;

Puṭṭhāsi me cārupubbaṅgi, brūhi nāmañca bandhave’’ti.

“And those women in the human world endowed with beauty—none equal you in beauty among gods, gandhabbas, or humans. Asked by me, O fair-formed one, tell me your name and kindred.”

Tattha vāridharo kumbhoti udakaghaṭo. Supariṇāhavāti susaṇṭhāno. Vaṇṇagandharasuttamanti vaṇṇagandharasehi uttamaṃ. Disvānāti disvā. Amalamajjhimeti nimmalamajjhe. Devataṃ ālapanto evamāha. Pāṇībhīti hatthehi. Agyāyatanamāharinti attano aggihutasālaṃ āhariṃ. Vikappetvāti vicchinditvā. ‘‘Vikantetvā’’tipi pāṭho. ‘‘Khādi’’nti pāṭhaseso. Ahāsi meti taṃ jivhagge ṭhapitamattameva satta rasaharaṇisahassāni pharitvā mama khudañca pipāsañca hari. Apetadarathoti vigatakāyacittadaratho[Pg.5]. Sudhābhojanaṃ bhuttassa viya hi tassa sabbadarathaṃ apahari. Byantībhūtoti tassa ambapakkassa vigatanto jāto, parikkhīṇaambapakko hutvāti attho. Dukhakkhamoti dukkhena asātena kāyakkhamena ceva cittakkhamena ca samannāgato. Aññesu pana kadalipanasādīsu phalesu parittakampi assādaṃ nādhigacchāmi, sabbāni me jivhāya ṭhapitamattāni tittakāneva sampajjantīti dīpeti.

Here, ‘vāridharo kumbho’ means a water pot. ‘Supariṇāhavā’ means well-formed. ‘Vaṇṇagandharasuttama’ means supreme in color, fragrance, and taste. ‘Disvānā’ means having seen. ‘Amalamajjhime’ means spotless in the middle. Addressing the deity, he spoke thus. ‘Pāṇībhī’ means with hands. ‘Agyāyatanamāhariṃ’ means ‘I brought it to my own fire-offering hall.’ ‘Vikappetvā’ means having cut off. ‘Vikantetvā’ is another reading. ‘Khādi’ is the remainder of the reading. ‘Ahāsi me’ means that, placed merely on the tip of the tongue, it pervaded seven thousand taste-nerves and took away my hunger and thirst. ‘Apetadaratho’ means free from bodily and mental fatigue. For, like one who has eaten the food of the gods, it removed all his fatigue. ‘Byantībhūto’ means the end of that ripe mango was gone, that is, the ripe mango was entirely consumed. ‘Dukhakkhamo’ means endowed with bodily and mental weariness due to unpleasant suffering. He explains: ‘As for other fruits like plantains and jackfruit, I find not even a little enjoyment; all of them, merely placed on my tongue, become bitter.’

Sosetvāti nirāhāratāya sosetvā sukkhāpetvā. Taṃ mamanti taṃ mama. Yassāti yaṃ assa, ahosīti attho. Idaṃ vuttaṃ hoti – yaṃ phalaṃ mama sādu ahosi, yamahaṃ gambhīre puthulaudakakkhandhasaṅkhāte mahaṇṇave vuyhamānaṃ tato udadhismā uddhariṃ, taṃ ambaṃ mama maraṇaṃ āvahissatīti maññāmi, mayhaṃ taṃ alabhantassa jīvitaṃ nappavattissatīti. Upavasāmīti khuppipāsāhi upagato vasāmi. Rammaṃ pati nisinnosmīti ramaṇīyaṃ nadiṃ pati ahaṃ nisinno. Puthulomāyutā puthūti ayaṃ nadī puthulomehi macchehi āyutā puthu vipulā, api nāma me ito sotthi bhaveyyāti adhippāyo. Apalāyinīti apalāyitvā mama sammukhe ṭhiteti taṃ devataṃ ālapati. ‘‘Apalāsinī’’tipi pāṭho, palāsarahite anavajjasarīreti attho. Kissa vāti kissa vā kāraṇā idhāgatāsīti pucchati.

‘Sosetvā’ means having caused to wither, having caused to dry up, due to lack of food. ‘Taṃ mamaṃ’ means ‘that is mine.’ ‘Yassā’ means ‘which was,’ this is the meaning. This is what is said: ‘That fruit which was sweet to me, which I, being swept away in the great ocean known as a deep and vast mass of water, retrieved from that ocean—that mango, I think, will bring about my death; for one not obtaining it, my life will not continue.’ ‘Upavasāmi’ means ‘I dwell, afflicted by hunger and thirst.’ ‘Rammaṃ pati nisinnosmi’ means ‘I sit by the charming river.’ ‘Puthulomāyutā puthū’ means ‘this river is endowed with broad-scaled fish, it is broad and wide; perhaps there will be safety for me from this’—this is the intention. ‘Apalāyinī’ means ‘not fleeing, standing before me’—thus he addresses the deity. There is also a reading ‘Apalāsinī,’ meaning ‘without malice, with a faultless body.’ ‘Kissa vā’ means he asks, ‘For what reason have you come here?’

Rūpapaṭṭapalimaṭṭhīvāti suṭṭhu parimajjitakañcanapaṭṭasadisī. Byagghīvāti līlāvilāsena taruṇabyagghapotikā viya. Devānanti channaṃ kāmāvacaradevānaṃ. Yā ca manussalokasminti yā ca manussaloke. Rūpenānvāgatitthiyoti rūpena anvāgatā itthiyo natthīti attano sambhāvanāya evamāha. Tava rūpasadisāya nāma na bhavitabbanti hissa adhippāyo. Gandhabbamanussaloketi mūlagandhādinissitesu gandhabbesu ca manussaloke ca. Cārupubbaṅgīti cārunā pubbaṅgena ūrulakkhaṇena samannāgate. Nāmañca bandhaveti attano nāmagottañca bandhave ca mayhaṃ akkhāhīti vadati.

‘Rūpapaṭṭapalimaṭṭhīva’ means ‘like a well-polished golden plate.’ ‘Byagghīva’ means ‘like a young female tiger cub with playful grace.’ ‘Devānaṃ’ means ‘of the six sense-sphere gods.’ ‘Yā ca manussalokasmiṃ’ means ‘and in the human world.’ ‘Rūpenānvāgatitthiyo’ means ‘There are no women endowed with such beauty’—thus he speaks out of his high esteem for her. His intention is: ‘There could not possibly be one with beauty like yours.’ ‘Gandhabbamanussaloke’ means ‘among the gandhabbas who subsist on roots, fragrances, and so on, and in the human world.’ ‘Cārupubbaṅgī’ means ‘endowed with a charming fore-body, characterized by the thighs.’ ‘Nāmañca bandhave’ means he says, ‘Tell me your name and clan, and your relatives.’

Tato devadhītā aṭṭha gāthā abhāsi –

Then the divine daughter spoke eight verses:

11.

11.

‘‘Yaṃ tvaṃ pati nisinnosi, rammaṃ brāhmaṇa kosikiṃ;

Sāhaṃ bhusālayāvutthā, varavārivahoghasā.

“O Brahmin, by the delightful Kosiki you sit; I am she who dwells in a home in the fierce current, with a flood of excellent water.

12.

12.

‘‘Nānādumagaṇākiṇṇā[Pg.6], bahukā girikandarā;

Mameva pamukhā honti, abhisandanti pāvuse.

“Many mountain gorges, teeming with various groups of trees, have me as their foremost; they flow toward me in the rainy season.

13.

13.

‘‘Atho bahū vanatodā, nīlavārivahindharā;

Bahukā nāgavittodā, abhisandanti vārinā.

“And many forest waters, bearing streams of dark blue water, many with the wealth of nāgas, flow toward me with their waters.

14.

14.

‘‘Tā ambajambulabujā, nīpā tālā cudumbarā;

Bahūni phalajātāni, āvahanti abhiṇhaso.

“Those rivers constantly carry many kinds of fruits: mangoes, rose-apples, breadfruit, kadamba trees, palms, and cluster figs.

15.

15.

‘‘Yaṃ kiñci ubhato tīre, phalaṃ patati ambuni;

Asaṃsayaṃ taṃ sotassa, phalaṃ hoti vasānugaṃ.

“Whatever fruit on either bank falls into the water, without doubt, that fruit becomes subject to the current.

16.

16.

‘‘Etadaññāya medhāvi, puthupañña suṇohi me;

Mā rocaya mabhisaṅgaṃ, paṭisedha janādhipa.

“Knowing this, O wise one, one of great wisdom, listen to me. Do not delight in attachment; restrain it, O lord of men.

17.

17.

‘‘Na vāhaṃ vaḍḍhavaṃ maññe, yaṃ tvaṃ raṭṭhābhivaḍḍhana;

Āceyyamāno rājisi, maraṇaṃ abhikaṅkhasi.

“I do not consider it wisdom, O increaser of the kingdom, that you, a flourishing royal sage, should long for death.

18.

18.

‘‘Tassa jānanti pitaro, gandhabbā ca sadevakā;

Ye cāpi isayo loke, saññatattā tapassino;

Asaṃsayaṃ tepi jānanti, paṭṭhabhūtā yasassino’’ti.

“The Fathers know of him, and the gandhabbas with the devas; and also those sages in the world who are self-controlled and ascetic. Without doubt, they too know, those who are foremost and illustrious.”

Tattha kosikinti yaṃ tvaṃ, brāhmaṇa, rammaṃ kosikiṃ gaṅgaṃ pati nisinno. Bhusālayāvutthāti bhuse caṇḍasote ālayo yassa vimānassa, tasmiṃ adhivatthā, gaṅgaṭṭhakavimānavāsinīti attho. Varavārivahoghasāti varavārivahena oghena samannāgatā. Pamukhāti tā vuttappakārā girikandarā maṃ pamukhaṃ karonti, ahaṃ tāsaṃ pāmokkhā homīti dasseti. Abhisandantīti sandanti pavattanti, tato tato āgantvā maṃ kosikigaṅgaṃ pavisantīti attho. Vanatodāti na kevalaṃ kandarāva, atha kho bahū vanatodā tamhā tamhā vanamhā udakānipi maṃ bahūni pavisanti. Nīlavārivahindharāti maṇivaṇṇena nīlavārinā yutte udakakkhandhasaṅkhāte vahe dhārayantiyo. Nāgavittodāti nāgānaṃ vittikārena dhanasaṅkhātena vā udakena samannāgatā. Vārināti evarūpā hi bahū nadiyo maṃ vārināva abhisandanti pūrentīti dasseti.

Here, ‘kosikiṃ’ means ‘you, brahmin, who sit by the delightful Kosiki-Ganges.’ ‘Bhusālayāvutthā’ means residing in a mansion that has its abode in a fierce, turbulent current; the meaning is, dwelling in the Gaṅgāṭṭhaka mansion. ‘Varavārivahoghasā’ means endowed with a flood of excellent water. ‘Pamukhā’ shows that those mountain gorges of the type described make me their foremost, that I am their chief. ‘Abhisandanti’ means they flow, they proceed; coming from here and there, they enter me, the Kosiki-Ganges—this is the meaning. ‘Vanatodā’ means not only the gorges, but also many waters from various forests enter me. ‘Nīlavārivahindharā’ means bearing streams, described as masses of water, that possess gem-colored, dark blue water. ‘Nāgavittodā’ means endowed with water that is the wealth of serpents, or with water known as treasure. ‘Vārinā’ shows that many such rivers flow towards and fill me with water.

Tāti [Pg.7] tā nadiyo. Āvahantīti etāni ambādīni ākaḍḍhanti. Sabbāni hi etāni upayogatthe paccattavacanāni. Atha vā tāti upayogabahuvacanaṃ. Āvahantīti imāni ambādīni tā nadiyo āgacchanti, upagacchantīti attho, evaṃ upagatāni pana mama sotaṃ pavisantīti adhippāyo. Sotassāti yaṃ ubhato tīre jātarukkhehi phalaṃ mama ambuni patati, sabbaṃ taṃ mama sotasseva vasānugaṃ hoti. Natthettha saṃsayoti evaṃ ambapakkassa nadīsotena āgamanakāraṇaṃ kathesi.

‘Tā’ means those rivers. ‘Āvahanti’ means they drag along these mangoes and other fruits. Indeed, all these are singular forms used in a collective sense. Or, ‘tā’ is a collective plural. Alternatively, ‘āvahanti’ means these mangoes and other fruits come to those rivers, they approach them—this is the meaning; the intention is that, having thus approached, they then enter my current. ‘Sotassa’ means whatever fruit from the trees growing on both banks falls into my water, all of it becomes subject to my current. ‘Natth'ettha saṃsayo’ means thus she spoke of the reason for the ripe mango's arrival by means of the river current.

Medhāvi puthupaññāti ubhayaṃ ālapanameva. Mā rocayāti evaṃ taṇhābhisaṅgaṃ mā rocaya. Paṭisedhāti paṭisedhehi nanti rājānaṃ ovadati. Vaḍḍhavanti paññāvaḍḍhabhāvaṃ paṇḍitabhāvaṃ. Raṭṭhābhivaḍḍhanāti raṭṭhassa abhivaḍḍhana. Āceyyamānoti maṃsalohitehi āciyanto vaḍḍhanto, taruṇova hutvāti attho. Rājisīti taṃ ālapati. Idaṃ vuttaṃ hoti – yaṃ tvaṃ nirāhāratāya sussamāno taruṇova samāno ambalobhena maraṇaṃ abhikaṅkhasi, na ve ahaṃ tava imaṃ paṇḍitabhāvaṃ maññāmīti.

‘Medhāvi, puthupaññā’: this is simply an address using both terms. ‘Mā rocaya’ means do not approve of such attachment born of craving. ‘Paṭisedha’ means she advises the king, saying, ‘Restrain it.’ ‘Vaḍḍhavaṃ’ means the state of increased wisdom, the state of being learned. ‘Raṭṭhābhivaḍḍhana’ means increaser of the kingdom. ‘Āceyyamāno’ means being built up with flesh and blood, growing; the meaning is being young. ‘Rājisi’ is how she addresses him. This is what is said: ‘In that you, wasting away from lack of food, yet being young, long for death out of greed for a mango, I do not indeed consider this to be wisdom on your part.’

Tassāti yo puggalo taṇhāvasiko hoti, tassa taṇhāvasikabhāvaṃ ‘‘pitaro’’ti saṅkhaṃ gatā brahmāno ca saddhiṃ kāmāvacaradevehi gandhabbā ca vuttappakārā dibbacakkhukā isayo ca asaṃsayaṃ jānanti. Anacchariyañcetaṃ, yaṃ te iddhimanto jāneyyuṃ, ‘‘asuko hi nāma taṇhāvasiko hotī’’ti. Puna tesaṃ bhāsamānānaṃ vacanaṃ sutvā yepi tesaṃ paṭṭhabhūtā yasassino paricārakā, tepi jānanti. Pāpakammaṃ karontassa hi raho nāma natthīti tāpasassa saṃvegaṃ uppādentī evamāha.

Tassa refers to a person who is under the sway of craving. That state of being under the sway of craving is known, without a doubt, by the Brahmās, designated “fathers,” together with the gods of the sensual realm, the gandhabbas, and the divine-eyed seers of the kind described. And it is no wonder that those with psychic power should know, “So-and-so is under the sway of craving.” Furthermore, having heard their words as they speak, even those famous attendants of theirs who aspire to be like them also know. For one who does evil deeds, there is no secrecy. Thus, arousing a sense of urgency in the ascetic, she spoke.

Tato tāpaso catasso gāthā abhāsi –

Then the ascetic uttered four verses:

19.

19.

‘‘Evaṃ viditvā vidū sabbadhammaṃ, viddhaṃsanaṃ cavanaṃ jīvitassa;

Na cīyatī tassa narassa pāpaṃ, sace na ceteti vadhāya tassa.

Having thus understood all phenomena, the discerning one perceives the dissolution, the passing away of life. No evil accumulates for that person, if he does not intend to kill another.

20.

20.

‘‘Isipūgasamaññāte[Pg.8], evaṃ lokyā viditā sati;

Anariyaparisambhāse, pāpakammaṃ jigīsasi.

O virtuous one, renowned among the company of sages and thus known in the world; with ignoble speech, you seek to commit an evil deed.

21.

21.

‘‘Sace ahaṃ marissāmi, tīre te puthusussoṇi;

Asaṃsayaṃ taṃ asiloko, mayi pete āgamissati.

If I die on your bank, O broad-hipped one, without a doubt, ill-repute will come to you when I am dead.

22.

22.

‘‘Tasmā hi pāpakaṃ kammaṃ, rakkhasseva sumajjhime;

Mā taṃ sabbo jano pacchā, pakuṭṭhāyi mayi mate’’ti.

Therefore, O slender-waisted one, guard against an evil deed as against a demon, lest all people afterward revile you when I am dead.

Tattha evaṃ viditvāti yathā ahaṃ sīlañca aniccatañca jānāmi, evaṃ jānitvā ṭhitassa. Vidūti viduno. Sabbadhammanti sabbaṃ sucaritadhammaṃ. Tividhañhi sucaritaṃ idha sabbadhammoti adhippetaṃ. Viddhaṃsananti bhaṅgaṃ. Cavananti cutiṃ. Jīvitassāti āyuno. Idaṃ vuttaṃ hoti – evaṃ viditvā ṭhitassa paṇḍitassa sabbaṃ sucaritadhammaṃ jīvitassa ca aniccataṃ jānantassa evarūpassa narassa pāpaṃ na cīyati na vaḍḍhati. Sace na ceteti vadhāya tassāti tassa saṅkhaṃ gatassa parapuggalassa vadhāya na ceteti na pakappeti, neva parapuggalaṃ vadhāya ceteti, nāpi parasantakaṃ vināseti, ahañca kassaci vadhāya acetetvā kevalaṃ ambapakke āsaṅgaṃ katvā gaṅgaṃ olokento nisinno, tvaṃ mayhaṃ kiṃ nāma akusalaṃ passasīti.

Here, 'having understood thus' means: for one who stands having known thus, as I know virtue and impermanence. 'Vidū' means: the discerning one. 'Sabbadhammaṃ' means: all good conduct. For here, threefold good conduct is intended by 'sabbadhammaṃ'. 'Viddhaṃsanaṃ' means: breaking up. 'Cavanaṃ' means: falling away. 'Jīvitassa' means: of life-span. This is what is said: For such a person, a wise one who stands having understood thus, who knows the impermanence of all good conduct and of life, evil does not accumulate or increase. 'If he does not intend to kill him' means: he does not intend or plan for the killing of that other person who has come into consideration. He neither intends to kill another person, nor does he destroy another's property. And I, without intending to kill anyone, merely having an attachment to a ripe mango, sat looking at the Ganges, thinking, 'What unwholesome deed do you see in me?'

Isipūgasamaññāteti isigaṇena suṭṭhu aññāte isīnaṃ sammate. Evaṃ lokyāti tvaṃ nāma pāpapavāhanena lokassa hitāti evaṃ viditā. Satīti sati sobhane uttameti ālapanametaṃ. Anariyaparisambhāseti ‘‘tassa jānanti pitaro’’tiādikāya asundarāya paribhāsāya samannāgate. Jigīsasīti mayi pāpe asaṃvijjantepi maṃ evaṃ paribhāsantī ca paramaraṇaṃ ajjhupekkhantī ca attano pāpakammaṃ gavesasi uppādesi. Tīre teti tava gaṅgātīre. Puthusussoṇīti puthulāya sundarāya soṇiyā samannāgate. Peteti ambapakkaṃ alabhitvā paralokaṃ gate, mateti attho. Pakuṭṭhāyīti akkosi garahi nindi. ‘‘Pakvatthāsī’’tipi pāṭho.

'Isipūgasamaññāte' means: well-known by the company of sages, esteemed by the sages. 'Evaṃ lokyā' means: you are thus known as beneficial to the world by the removal of evil. 'Sati' means: this is an address: 'O virtuous one, O beautiful one, O excellent one.' 'Anariyaparisambhāse' means: endowed with unseemly abuse such as, 'his fathers know him,' and so forth. 'Jigīsasi' means: even though no evil is found in me, by reviling me thus and being indifferent to another's death, you seek and create your own evil deed. 'Tīre te' means: on your bank of the Ganges. 'Puthusussoṇī' means: endowed with a broad and beautiful hip. 'Pete' means: having gone to the other world without obtaining the ripe mango; the meaning is 'dead'. 'Pakuṭṭhāyi' means: he abused, reproached, reviled. There is also a reading 'Pakvatthāsī'.

Taṃ [Pg.9] sutvā devadhītā pañca gāthā abhāsi –

Hearing that, the divine maiden spoke five verses:

23.

23.

‘‘Aññātametaṃ avisayhasāhi, attānamambañca dadāmi te taṃ;

Yo dubbaje kāmaguṇe pahāya, santiñca dhammañca adhiṭṭhitosi.

This is known, O unconquerable one. I give myself and that mango to you, who, having abandoned sense-pleasures difficult to subdue, are established in peace and the Dhamma.

24.

24.

‘‘Yo hitvā pubbasaññogaṃ, pacchāsaṃyojane ṭhito;

Adhammañceva carati, pāpañcassa pavaḍḍhati.

Whoever, having abandoned former ties, stands attached to later ties, practices unrighteousness, and for him evil increases.

25.

25.

‘‘Ehi taṃ pāpayissāmi, kāmaṃ appossuko bhava;

Upanayāmi sītasmiṃ, viharāhi anussuko.

Come, I will lead you. Indeed, be without anxiety. I will bring you to a cool place; dwell without worry.

26.

26.

‘‘Taṃ puppharasamattebhi, vakkaṅgehi arindama;

Koñcā mayūrā diviyā, kolaṭṭhimadhusāḷikā;

Kūjitā haṃsapūgehi, kokilettha pabodhare.

O foe-tamer, that place is resounded by those with curved necks, intoxicated with the nectar of flowers: herons, peacocks, celestial birds, kolaṭṭhi and madhusāḷikā birds. It is filled with the calls of flocks of swans, and here the cuckoos awaken.

27.

27.

‘‘Ambettha vippasākhaggā, palālakhalasannibhā;

Kosambasalaḷā nīpā, pakkatālavilambino’’ti.

Here the mango trees have branches bent low with fruit, resembling heaps of straw from their mass of flowers; Kosamba, Salaḷa, and Nīpa trees are here, with ripe tāla fruits hanging down.

Tattha aññātametanti ‘‘garahā te bhavissatīti vadanto ambapakkatthāya vadasī’’ti etaṃ kāraṇaṃ mayā aññātaṃ. Avisayhasāhīti rājāno nāma dussahaṃ sahanti, tena naṃ ālapantī evamāha. Attānanti taṃ āliṅgitvā ambavanaṃ nayantī attānañca te dadāmi tañca ambaṃ. Kāmaguṇeti kañcanamālāsetacchattapaṭimaṇḍite vatthukāme. Santiñca dhammañcāti dussīlyavūpasamena santisaṅkhātaṃ sīlañceva sucaritadhammañca. Adhiṭṭhitosīti yo tvaṃ ime guṇe upagato, etesu vā patiṭṭhitoti attho.

Here, 'Aññātametaṃ' means: 'You speak, saying, “Blame will come to you,” for the sake of the ripe mango'—this reason is known by me. 'Avisayhasāhi' means: kings indeed endure the unendurable; thus addressing him, she spoke. 'Attānaṃ... dadāmi' means: embracing him and leading him to the mango grove, she implies, 'I give both myself and that mango to you.' 'Kāmaguṇe' means: sensual pleasures, which are objects of desire adorned with golden garlands and white parasols. 'Santiñca dhammañca' means: virtue, known as peace through the cessation of misconduct, and the Dhamma of good conduct. 'Adhiṭṭhitosi' means: you who have attained these qualities, or are established in them; that is the meaning.

Pubbasaññoganti purimabandhanaṃ. Pacchāsaṃyojaneti pacchimabandhane. Idaṃ vuttaṃ hoti – ambho tāpasa yo mahantaṃ rajjasirivibhavaṃ pahāya ambapakkamatte rasataṇhāya bajjhitvā vātātapaṃ agaṇetvā nadītīre sussamāno nisīdati, so mahāsamuddaṃ taritvā velante saṃsīdanapuggalasadiso. Yo puggalo rasataṇhāvasiko adhammañceva carati, rasataṇhāvasena kariyamānaṃ pāpañcassa pavaḍḍhatīti. Iti sā tāpasaṃ garahantī evamāha.

'Pubbasaññogaṃ' means: the former bond. 'Pacchāsaṃyojane' means: in the latter bond. This is what is said: 'O ascetic, one who abandons great royal splendor and glory, yet is bound by craving for the taste of a mere ripe mango, and, disregarding wind and sun, sits withering on the riverbank—such a one is like a person sinking at the shore after crossing the great ocean. For a person enslaved by craving for tastes who practices unrighteousness, the evil done through the power of that craving for tastes increases.' Thus, rebuking the ascetic, she spoke.

Kāmaṃ appossuko bhavāti ekaṃseneva ambapakke nirālayo hohi. Sītasminti sītale ambavane. Tanti evaṃ vadamānāva devatā tāpasaṃ [Pg.10] āliṅgitvā ure nipajjāpetvā ākāse pakkhantā tiyojanikaṃ dibbaambavanaṃ disvā sakuṇasaddañca sutvā tāpasassa ācikkhantī ‘‘ta’’nti evamāha. Puppharasamattebhīti puppharasena mattehi. Vakkaṅgehīti vaṅkagīvehi sakuṇehi abhināditanti attho. Idāni te sakuṇe ācikkhantī ‘‘koñcā’’tiādimāha. Tattha diviyāti dibyā. Kolaṭṭhimadhusāḷikāti kolaṭṭhisakuṇā ca nāma suvaṇṇasāḷikā sakuṇā ca. Ete dibbasakuṇā ettha vasantīti dasseti. Kūjitā haṃsapūgehīti haṃsagaṇehi upakūjitā viravasaṅghaṭṭitā. Kokilettha pabodhareti ettha ambavane kokilā vassantiyo attānaṃ pabodhenti ñāpenti. Ambetthāti ambā ettha. Vippasākhaggāti phalabhārena onamitasākhaggā. Palālakhalasannibhāti pupphasannicayena sālipalālakhalasadisā. Pakkatālavilambinoti pakkatālaphalavilambino. Evarūpā rukkhā ca ettha atthīti ambavanaṃ vaṇṇeti.

'Kāmaṃ appossuko bhava' means: be completely without attachment to the ripe mango. 'Sītasmiṃ' means: in the cool mango grove. 'Taṃ' means: while speaking thus, the deity embraced the ascetic, laid him on her breast, and rising into the sky, having seen the divine mango grove three leagues away and heard the sound of birds, she explained it to the ascetic, saying 'that place'. 'Puppharasamattebhi' means: by those intoxicated with the nectar of flowers. 'Vakkaṅgehi' means: by birds with bent necks; the meaning is 'resounding with'. Now, pointing out those birds to him, she says, 'Koñcā,' and so on. There, 'diviyā' means: divine. 'Kolaṭṭhimadhusāḷikā' means: birds called Kolaṭṭhi and golden sālikā birds. This shows that these divine birds dwell here. 'Kūjitā haṃsapūgehi' means: resounded by flocks of swans, filled with their clamor. 'Kokilettha pabodhare' means: here in this mango grove, the cuckoos, making their calls, awaken themselves, making their presence known. 'Ambettha' means: mango trees here. 'Vippasākhaggā' means: with branches bent down by the weight of fruit. 'Palālakhalasannibhā' means: like heaps of rice straw due to their masses of flowers. 'Pakkatālavilambino' means: with ripe tāla fruits hanging down. 'Such trees are also here'—thus she describes the mango grove.

Vaṇṇayitvā ca pana tāpasaṃ tattha otāretvā ‘‘imasmiṃ ambavane ambāni khādanto attano taṇhaṃ pūrehī’’ti vatvā pakkāmi. Tāpaso ambāni khāditvā taṇhaṃ pūretvā vissamitvā ambavane vicaranto taṃ petaṃ dukkhaṃ anubhavantaṃ disvā kiñci vattuṃ nāsakkhi. Sūriye pana atthaṅgate taṃ nāṭakitthiparivāritaṃ dibbasampattiṃ anubhavamānaṃ disvā tisso gāthā abhāsi –

Having described the mango grove, and then having brought the ascetic down there, saying, 'Eating mangoes in this mango grove, satisfy your craving,' she departed. The ascetic, after eating mangoes, satisfying his craving, and resting, was wandering in the mango grove when he saw that spirit enduring suffering, but he was unable to say anything. However, when the sun had set, seeing that same being surrounded by a troupe of dancing women and enjoying divine prosperity, he spoke three verses:

28.

28.

‘‘Mālī kiriṭī kāyūrī, aṅgadī candanussado;

Rattiṃ tvaṃ paricāresi, divā vedesi vedanaṃ.

Garlanded, crowned, wearing bracelets and armbands, anointed with sandalwood; at night you enjoy pleasures, but by day you experience suffering.

29.

29.

‘‘Soḷasitthisahassāni, yā temā paricārikā;

Evaṃ mahānubhāvosi, abbhuto lomahaṃsano.

Sixteen thousand women, who were your attendants; such was your great power, amazing and awe-inspiring.

30.

30.

‘‘Kiṃ kammamakarī pubbe, pāpaṃ attadukhāvahaṃ;

Yaṃ karitvā manussesu, piṭṭhimaṃsāni khādasī’’ti.

What evil deed did you previously commit, bringing suffering upon yourself, that having done it among humans, you now devour the flesh from your own back?

Tattha mālīti dibbamālādharo. Kiriṭīti dibbaveṭhanadharo. Kāyūrīti dibbābharaṇapaṭimaṇḍito. Aṅgadīti dibbaṅgadasamannāgato. Candanussadoti dibbacandanavilitto. Paricāresīti indriyāni dibbavisayesu cāresi. Divāti divā [Pg.11] pana mahādukkhaṃ anubhosi. Yā temāti yā te imā. Abbhutoti manussaloke abhūtapubbo. Lomahaṃsanoti ye taṃ passanti, tesaṃ lomāni haṃsanti. Pubbeti purimabhave. Attadukhāvahanti attano dukkhāvahaṃ. Manussesūti yaṃ manussaloke katvā idāni attano piṭṭhimaṃsāni khādasīti pucchati.

Here, 'mālī': wearing divine garlands. 'Kiriṭī': wearing a divine headdress. 'Kāyūrī': adorned with divine ornaments. 'Aṅgadī': possessing divine armlets. 'Candanussado': anointed with divine sandalwood. 'Paricāresī': he indulged his senses in divine pleasures. 'Divā': but during the day, he experienced great suffering. 'Yā temā': 'these of yours'. 'Abbhuto': unprecedented in the human world. 'Lomahaṃsano': for those who see him, their hairs stand on end. 'Pubbe': in a previous existence. 'Attadukhāvahaṃ': bringing suffering upon oneself. 'Manussesu': the ascetic asks, 'Having done what in the human world do you now devour your own back-flesh?'

Peto taṃ sañjānitvā ‘‘tumhe maṃ na sañjānātha, ahaṃ tumhākaṃ purohito ahosiṃ, idaṃ me rattiṃ sukhānubhavanaṃ tumhe nissāya katassa upaḍḍhūposathassa nissandena laddhaṃ, divā dukkhānubhavanaṃ pana mayā pakatassa pāpasseva nissandena. Ahañhi tumhehi vinicchaye ṭhapito kūṭaḍḍaṃ karitvā lañjaṃ gahetvā parapiṭṭhimaṃsiko hutvā tassa divā katassa kammassa nissandena idaṃ dukkhaṃ anubhavāmī’’ti vatvā gāthādvayamāha –

The spirit, having recognized him, said: 'You do not recognize me, but I was your family priest. This pleasure I experience at night was obtained as the result of the half-Uposatha I observed on your account. But the suffering I endure by day is the result of the evil I myself did. For I was appointed by you as a judge, and having made false judgments, taking bribes, and being a backbiter, I experience this suffering as the consequence of the deeds I did by day.' Having said this, he spoke two verses:

31.

31.

‘‘Ajjhenāni paṭiggayha, kāmesu gadhito ahaṃ;

Acariṃ dīghamaddhānaṃ, paresaṃ ahitāyahaṃ.

“Having received the sacred texts, I was greedy for sensual pleasures; I practiced for a long time to the detriment of others.

32.

32.

‘‘Yo piṭṭhimaṃsiko hoti, evaṃ ukkacca khādati;

Yathāhaṃ ajja khādāmi, piṭṭhimaṃsāni attano’’ti.

“Whoever is a backbiter, thus tears off and eats, just as I today eat my own back-flesh.”

Tattha ajjhenānīti vede. Paṭiggayhāti paṭiggahetvā adhīyitvā. Acarinti paṭipajjiṃ. Ahitāyahanti ahitāya atthanāsanāya ahaṃ. Yo piṭṭhimaṃsikoti yo puggalo paresaṃ piṭṭhimaṃsakhādako pisuṇo hoti. Ukkaccāti ukkantitvā.

Here, 'Ajjhenāni': the Vedas. 'Paṭiggayha': having received and studied. 'Acariṃ': I practiced. 'Ahitāya ahaṃ': for harm, for the destruction of their welfare, I. 'Yo piṭṭhimaṃsiko': that person who is a back-flesh eater, a slanderer of others. 'Ukkacca': having torn off.

Idañca pana vatvā tāpasaṃ pucchi – ‘‘tumhe kathaṃ idhāgatā’’ti. Tāpaso sabbaṃ vitthārena kathesi. ‘‘Idāni pana, bhante, idheva vasissatha, gamissathā’’ti. ‘‘Na vasissāmi, assamapadaṃyeva gamissāmī’’ti. Peto ‘‘sādhu, bhante, ahaṃ vo nibaddhaṃ ambapakkena upaṭṭhahissāmī’’ti vatvā attano ānubhāvena assamapadeyeva otāretvā ‘‘anukkaṇṭhā idheva vasathā’’ti paṭiññaṃ gahetvā gato. Tato paṭṭhāya nibaddhaṃ ambapakkena upaṭṭhahi. Tāpaso taṃ paribhuñjanto kasiṇaparikammaṃ katvā jhānābhiññā nibbattetvā brahmalokaparāyaṇo ahosi.

Having said this, he then asked the ascetic: “How did you come here?” The ascetic explained everything in detail. “Now, venerable sir, will you stay here or will you go?” “I will not stay; I will go to my hermitage.” The ghost said: “Very well, venerable sir, I will regularly attend on you with ripe mangoes.” Having spoken thus, by his own power he set him down at the hermitage and, after taking his promise to “dwell here without discontent,” he departed. From then on, he regularly attended on him with ripe mangoes. The ascetic, partaking of them and undertaking the preliminary work on a kasiṇa, developed the jhānas and higher knowledges, and became one bound for the Brahma-world.

Satthā upāsakānaṃ imaṃ dhammadesanaṃ āharitvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne keci sotāpannā ahesuṃ, [Pg.12] keci sakadāgāmino, keci anāgāmino. Tadā devadhītā uppalavaṇṇā ahosi, tāpaso pana ahameva ahosinti.

The Teacher, having delivered this Dhamma discourse to the lay followers and revealed the Truths, connected the Jātaka. At the conclusion of the talk on the Truths, some became stream-enterers, some once-returners, and some non-returners. At that time, the goddess was Uppalavaṇṇā, and the ascetic was myself.

Kiṃchandajātakavaṇṇanā paṭhamā.

The Explanation of the Kiṃchanda Jātaka, the First.

[512] 2. Kumbhajātakavaṇṇanā

[512] 2. The Explanation of the Kumbha Jātaka

Ko pāturāsīti idaṃ satthā jetavane viharanto visākhāya sahāyikā surāpītā pañcasatā itthiyo ārabbha kathesi. Sāvatthiyaṃ kira surāchaṇe saṅghuṭṭhe tā pañcasatā itthiyo sāmikānaṃ chaṇe kīḷamānānaṃ tikkhasuraṃ paṭiyādetvā ‘‘chaṇaṃ kīḷissāmā’’ti sabbāpi visākhāya santikaṃ gantvā ‘‘sahāyike chaṇaṃ kīḷissāmā’’ti vatvā ‘‘ayaṃ surāchaṇo, na ahaṃ suraṃ pivissāmī’’ti vutte – ‘‘tumhe sammāsambuddhassa dānaṃ detha, mayaṃ chaṇaṃ karissāmā’’ti āhaṃsu. Sā ‘‘sādhū’’ti sampaṭicchitvā tā uyyojetvā satthāraṃ nimantāpetvā mahādānaṃ pavattetvā bahuṃ gandhamālaṃ ādāya sāyanhasamaye dhammakathaṃ sotuṃ tāhi parivutā jetavanaṃ agamāsi. Tā panitthiyo suraṃ pivamānāva tāya saddhiṃ gantvā dvārakoṭṭhake ṭhatvā suraṃ pivitvāva tāya saddhiṃ satthu santikaṃ agamaṃsu. Visākhā satthāraṃ vanditvā ekamantaṃ nisīdi, itarāsu ekaccā satthu santikeyeva nacciṃsu, ekaccā gāyiṃsu, ekaccā hatthakukkuccapādakukkuccāni, ekaccā kalahaṃ akaṃsu.

“Who appeared?”—this the Teacher spoke while dwelling at Jetavana concerning five hundred female companions of Visākhā who had drunk liquor. It is said that in Sāvatthī, when a liquor festival was proclaimed, these five hundred women, while their husbands were enjoying the festival, prepared strong liquor and said, “We too will enjoy the festival.” All of them went to Visākhā and said, “Friend, let us enjoy the festival.” When she replied, “This is a liquor festival; I will not drink liquor,” they said, “You give alms to the Perfectly Enlightened One, and we will celebrate the festival.” She agreed and sent them off. Then she had the Teacher invited and held a great almsgiving. Taking many perfumes and garlands, she went to Jetavana in the evening, surrounded by those women, to listen to a Dhamma talk. But those women went with her while drinking liquor. They stood at the gatehouse and drank liquor, and then went with her into the Teacher’s presence. Visākhā paid homage to the Teacher and sat down to one side. But among the other women, some danced right in the Teacher’s presence, some sang, some clapped their hands and stamped their feet, and some quarreled.

Satthā tāsaṃ saṃvegajananatthāya bhamukalomato raṃsī vissajjesi, andhakāratimisā ahosi. Tā bhītā ahesuṃ maraṇabhayatajjitā, tena tāsaṃ surā jīri. Satthā nisinnapallaṅke antarahito sinerumuddhani ṭhatvā uṇṇalomato raṃsī vissajjesi, candasūriyasahassuggamanaṃ viya ahosi. Satthā tattha ṭhitova tāsaṃ saṃvegajananatthāya –

To arouse a sense of spiritual urgency in them, the Teacher emitted rays from the hairs of his eyebrows, and there was pitch darkness. They were frightened, terrified by the fear of death, and by that their intoxication wore off. The Teacher, having vanished from the throne on which he was sitting, stood on the summit of Mount Sineru and emitted a ray from the tuft of hair between his eyebrows, and it was as if a thousand suns and moons had risen. Standing there, to arouse a sense of spiritual urgency in them, he spoke:

‘‘Ko nu hāso kimānando, niccaṃ pajjalite sati;

Andhakārena onaddhā, padīpaṃ na gavesathā’’ti. (dha. pa. 146) –

“What laughter, what joy, when all is ever burning? Enveloped by darkness, will you not seek a light?” (Dhp 146)

Imaṃ gāthamāha. Gāthāpariyosāne tā pañcasatāpi sotāpattiphale patiṭṭhahiṃsu. Satthā āgantvā gandhakuṭichāyāya buddhāsane nisīdi. Atha [Pg.13] naṃ visākhā vanditvā, ‘‘bhante, idaṃ hirottappabhedakaṃ surāpānaṃ nāma kadā uppanna’’nti pucchi. So tassā ācikkhanto atītaṃ āhari.

He spoke this verse. At the conclusion of the verse, all five hundred women were established in the fruit of stream-entry. The Teacher returned and sat down on the Buddha-seat in the shade of the fragrant chamber. Then Visākhā paid homage to him and asked, “Venerable sir, when did this drinking of liquor, which destroys moral shame and moral dread, first arise?” Explaining it to her, he related a story of the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente eko kāsiraṭṭhavāsī suro nāma vanacarako bhaṇḍapariyesanatthāya himavantaṃ agamāsi. Tattheko rukkho uggantvā porisamatte ṭhāne tidhākappo ahosi. Tassa tiṇṇaṃ kappānaṃ antare cāṭippamāṇo āvāṭo ahosi. So deve vassante udakena pūrito, taṃ parivāretvā harītakī āmalakī maricagaccho ca ahosi, tesaṃ pakkāni phalāni chijjitvā tattha patanti. Tassāvidūre sayaṃjātasāli jāto, tato suvakā sālisīsāni āharitvā tasmiṃ rukkhe nisīditvā khādanti. Tesaṃ khādamānānaṃ sālīpi taṇḍulāpi tattha patanti. Iti taṃ udakaṃ sūriyasantāpena paccamānaṃ rasaṃ lohitavaṇṇaṃ ahosi. Nidāghasamaye pipāsitā sakuṇagaṇā āgantvā taṃ pivitvā mattā parivattitvā rukkhamūle patiṃsu, tasmiṃ thokaṃ niddāyitvā vikūjamānā pakkamanti. Rukkhasunakhamakkaṭādīsupi eseva nayo. Vanacarako taṃ disvā ‘‘sace idaṃ visaṃ bhaveyya, ime mareyyuṃ, ime pana thokaṃ niddāyitvā yathāsukhaṃ gacchanti, nayidaṃ visa’’nti sayaṃ pivitvā matto hutvā maṃsaṃ khāditukāmo ahosi. Tato aggiṃ katvā rukkhamūle patite tittirakukkuṭādayo māretvā maṃsaṃ aṅgāre pacitvā ekena hatthena naccanto ekena maṃsaṃ khādanto ekāhadvīhaṃ tattheva ahosi.

In the past, when Brahmadatta was reigning in Benares, a woodsman from the Kāsī country named Sura went to the Himalayas to search for goods. There a tree had grown up and, at the height of a man, had forked into three branches. In the hollow between the three forks was a cavity the size of a large jar. When the god rained, it filled with water. Surrounding it were myrobalan, emblic myrobalan, and pepper shrubs. Their ripe fruits broke off and fell into it. Not far from it, wild rice grew. Parrots would bring heads of rice, sit on that tree, and eat them. As they were eating, both paddy and husked rice fell in there. Thus the water, fermenting in the sun’s heat, became a red-colored liquor. In the hot season, flocks of thirsty birds came and drank it. Becoming intoxicated, they tumbled down and fell at the foot of the tree. After sleeping for a little while, they flew off, chirping. The same was the case with dogs, monkeys, and other animals. The woodsman saw this and thought: “If this were poison, they would die. But since they sleep for a little while and then go off as they please, this is not poison.” He drank some himself and became intoxicated, and he felt a desire to eat meat. He then made a fire, killed the partridges, fowl, and other birds that had fallen at the foot of the tree, roasted the meat on the coals, and remained there for a day or two, dancing with one hand and eating meat with the other.

Tato pana avidūre eko varuṇo nāma tāpaso vasati. Vanacarako aññadāpi tassa santikaṃ gacchati. Athassa etadahosi – ‘‘idaṃ pānaṃ tāpasena saddhiṃ pivissāmī’’ti. So ekaṃ veḷunāḷikaṃ pūretvā pakkamaṃsena saddhiṃ āharitvā paṇṇasālaṃ gantvā, ‘‘bhante, imaṃ pivathā’’ti vatvā ubhopi maṃsaṃ khādantā piviṃsu. Iti surena ca varuṇena ca diṭṭhattā tassa pānassa ‘‘surā’’ti ca ‘‘varuṇā’’ti ca nāmaṃ jātaṃ. Te ubhopi ‘‘attheso upāyo’’ti veḷunāḷiyo pūretvā kājenādāya paccantanagaraṃ gantvā ‘‘pānakārakā nāma āgatā’’ti rañño ārocāpesuṃ. Rājā ne pakkosāpesi, te tassa pānaṃ upanesuṃ. Rājā dve tayo vāre pivitvā majji, tassa taṃ ekāhadvīhamattameva ahosi. Atha [Pg.14] ne ‘‘aññampi atthī’’ti pucchi. ‘‘Atthi, devā’’ti. ‘‘Kuhi’’nti? ‘‘Himavante devā’’ti. ‘‘Tena hi ānethā’’ti. Te gantvā ekadve vāre ānetvā ‘‘nibaddhaṃ gantuṃ na sakkhissāmā’’ti sambhāre sallakkhetvā tassa rukkhassa tacaṃ ādiṃ katvā sabbasambhāre pakkhipitvā nagare suraṃ kariṃsu. Nāgarā suraṃ pivitvā pamādaṃ āpannā duggatā ahesuṃ, nagaraṃ suññaṃ viya ahosi, tena pānakārakā tato palāyitvā bārāṇasiṃ gantvā ‘‘pānakārakā āgatā’’ti rañño ārocāpesuṃ. Rājā ne pakkosāpetvā paribbayaṃ adāsi. Te tatthāpi suraṃ akaṃsu, tampi nagaraṃ tatheva vinassi, tato palāyitvā sāketaṃ, sāketato sāvatthiṃ agamaṃsu.

Now, not far from there lived an ascetic named Varuṇa. The woodsman would sometimes visit him. Then it occurred to him: “I will drink this beverage with the ascetic.” So he filled a bamboo tube, took it along with some cooked meat, and went to the leaf-hut. He said, “Venerable sir, drink this,” and they both ate the meat and drank the beverage. Thus, because it had been discovered by Sura and Varuṇa, the drink came to be called surā and varuṇā. Both of them thought, “This is a way to make a living,” and filling bamboo tubes and taking them on a carrying pole, they went to a border city and had it announced to the king: “Drink-makers have arrived.” The king summoned them, and they offered him the drink. The king drank it two or three times and became intoxicated. He remained so for a day or two. Then he asked them, “Is there any more?” “There is, your majesty.” “Where?” “In the Himalayas, your majesty.” “Then go and bring it.” They went and brought it back once or twice, but then they thought, “We cannot keep going back and forth constantly.” They noted the ingredients—the bark of that tree and so on—and, gathering all the components, they made the liquor in the city. The townspeople drank the liquor, became heedless and impoverished, and the city became as if deserted. The drink-makers fled from there and went to Benares. They had it announced to the king: “Drink-makers have arrived.” The king summoned them and gave them their expenses. They made liquor there too, and that city was ruined in the same way. Fleeing from there, they went to Sāketa, and from Sāketa to Sāvatthī.

Tadā sāvatthiyaṃ sabbamitto nāma rājā ahosi. So tesaṃ saṅgahaṃ katvā ‘‘kena vo attho’’ti pucchitvā ‘‘sambhāramūlena ceva sālipiṭṭhena ca pañcahi cāṭisatehi cā’’ti vutte sabbaṃ dāpesi. Te pañcasu cāṭisatesu suraṃ saṇṭhāpetvā mūsikabhayena cāṭirakkhaṇatthāya ekekāya cāṭiyā santike ekekaṃ biḷāraṃ bandhiṃsu. Te paccitvā uttaraṇakāle cāṭikucchīsu paggharantaṃ suraṃ pivitvā mattā niddāyiṃsu. Mūsikā āgantvā tesaṃ kaṇṇanāsikadāṭhikanaṅguṭṭhe khāditvā agamaṃsu. ‘‘Biḷārā suraṃ pivitvā matā’’ti āyuttakapurisā rañño ārocesuṃ. Rājā ‘‘visakārakā ete bhavissantī’’ti tesaṃ dvinnampi janānaṃ sīsāni chindāpesi. Te ‘‘suraṃ deva, madhuraṃ devā’’ti viravantāva mariṃsu. Rājā te mārāpetvā ‘‘cāṭiyo bhindathā’’ti āṇāpesi. Biḷārāpi surāya jiṇṇāya uṭṭhahitvā kīḷantā vicariṃsu, te disvā rañño ārocesuṃ. Rājā ‘‘sace visaṃ assa, ete mareyyuṃ, madhureneva bhavitabbaṃ, pivissāmi na’’nti nagaraṃ alaṅkārāpetvā rājaṅgaṇe maṇḍapaṃ kārāpetvā alaṅkatamaṇḍape samussitasetacchatte rājapallaṅke nisīditvā amaccagaṇaparivuto suraṃ pātuṃ ārabhi.

At that time, a king named Sabbamitta was reigning in Sāvatthī. He gave them his patronage and asked, “What do you need?” When they replied, “Capital for the ingredients, rice flour, and five hundred jars,” he had it all given to them. They set up the liquor in five hundred jars and, for fear of mice, they tied one cat near each jar to guard it. When the liquor had fermented and it was time to draw it off, the cats drank the liquor that was trickling from the jars, became intoxicated, and fell asleep. Mice came and gnawed their ears, noses, jaws, and tails, and then left. The king’s men reported to him: “The cats drank the liquor and have died.” The king thought, “These men must be poison-makers,” and had both of them beheaded. They died crying out, “The liquor, your majesty! It is sweet, your majesty!” After having them killed, the king commanded: “Break the jars!” But when the effects of the liquor had worn off, the cats got up and went about playing. Seeing this, the men reported it to the king. The king thought: “If it were poison, they would have died. It must be sweet. I will drink it.” He had the city decorated, a pavilion erected in the royal courtyard, and, surrounded by his retinue of ministers, he sat on the royal throne in the decorated pavilion under a raised white parasol and began to drink the liquor.

Tadā sakko devarājā ‘‘ke nu kho mātupaṭṭhānādīsu appamattā tīṇi sucaritāni pūrentī’’ti lokaṃ volokento taṃ rājānaṃ suraṃ pātuṃ nisinnaṃ disvā ‘‘sacāyaṃ suraṃ pivissati, sakalajambudīpo nassissati. Yathā na pivissati, tathā naṃ karissāmī’’ti ekaṃ surāpuṇṇaṃ kumbhaṃ hatthatale ṭhapetvā brāhmaṇavesenāgantvā rañño sammukhaṭṭhāne ākāse ṭhatvā [Pg.15] ‘‘imaṃ kumbhaṃ kiṇātha, imaṃ kumbhaṃ kiṇāthā’’ti āha. Sabbamittarājā taṃ tathā vadantaṃ ākāse ṭhitaṃ disvā ‘‘kuto nu kho brāhmaṇo āgacchatī’’ti tena saddhiṃ sallapanto tisso gāthā abhāsi –

Then Sakka, king of the devas, surveying the world and wondering, “Who now are those who are heedful in such duties as ministering to their mother and are fulfilling the three kinds of good conduct?” saw that king seated, about to drink liquor. He thought: “If this one drinks liquor, all of Jambudīpa will perish. I will act in such a way that he does not drink.” Placing a pot full of liquor in the palm of his hand, he approached in the guise of a brahmin. Standing in the air in front of the king, he said, “Buy this pot, buy this pot!” King Sabbamitta, seeing him standing in the air and speaking thus, wondered, “From where has this brahmin come?” Engaging in conversation with him, he spoke three stanzas:

33.

33.

‘‘Ko pāturāsī tidivā nabhamhi, obhāsayaṃ saṃvariṃ candimāva;

Gattehi te rasmiyo niccharanti, sateratā vijjurivantalikkhe.

“Who are you that has appeared from the triple heaven in the sky, illuminating the night like the moon? Rays issue from your limbs, like the Sateratā lightning in the atmosphere.

34.

34.

‘‘So chinnavātaṃ kamasī aghamhi, vehāyasaṃ gacchasi tiṭṭhasī ca;

Iddhī nu te vatthukatā subhāvitā, anaddhagūnaṃ api devatānaṃ.

“You travel in the void without wind; you go and stand in the air. Are your psychic powers so well-developed and established, like those of the devas who do not travel on foot?

35.

35.

‘‘Vehāyasaṃ gammamāgamma tiṭṭhasi, kumbhaṃ kiṇāthāti yametamatthaṃ;

Ko vā tuvaṃ kissa vā tāya kumbho, akkhāhi me brāhmaṇa etamattha’’nti.

“You stand having come through the air, and you say, ‘Buy this pot!’ Who are you, and what is this pot for? Explain this matter to me, brahmin.”

Tattha ko pāturāsīti kuto pātubhūtosi, kuto āgatosīti attho. Tidivā nabhamhīti kiṃ tāvatiṃsabhavanā āgantvā idha nabhamhi ākāse pākaṭo jātosīti pucchati. Saṃvarinti rattiṃ. Sateratāti evaṃnāmikā. Soti so tvaṃ. Chinnavātanti valāhakopi tāva vātena kamati, tassa pana sopi vāto natthi, tenevamāha. Kamasīti pavattesi. Aghamhīti appaṭighe ākāse. Vatthukatāti vatthu viya patiṭṭhā viya katā. Anaddhagūnaṃ api devatānanti yā padasā addhānaṃ agamanena anaddhagūnaṃ devatānaṃ iddhi, sā api tava subhāvitāti pucchati. Vehāyasaṃ gammamāgammāti ākāse pavattaṃ padavītihāraṃ paṭicca nissāya. ‘‘Tiṭṭhasī’’ti imassa ‘‘ko vā tuva’’nti iminā sambandho, evaṃ tiṭṭhamāno ko vā tvanti attho. Yametamatthanti yaṃ etaṃ vadasi. Imassa ‘‘kissa vā tāya’’nti iminā sambandho, yaṃ etaṃ kumbhaṃ kiṇāthāti vadasi, kissa vā te ayaṃ kumbhoti attho.

Herein, ko pāturāsi means: from where have you appeared, from where have you come? Tidivā nabhamhi: he asks, “Having come from the Tāvatiṃsa realm, have you become manifest here in the sky?” Saṃvariṃ means the night. Sateratā: so-named. So: that is, you. Chinnavātaṃ: even a cloud travels by the wind, but for him there is no wind; therefore he says this. Kamasī: you proceed. Aghamhi: in the unobstructed sky. Vatthukatā: made like a basis or foundation. Anaddhagūnaṃ api devatānaṃ: he asks if even the psychic power of the devas, who are non-travelers because they do not go a distance on foot, is well-developed by you. Vehāyasaṃ gammamāgamma: based on and relying on movement through the sky. The word tiṭṭhasi is connected with ko vā tuvaṃ; the meaning is, “standing thus, who are you?” Yametamatthanti: what you say. This is connected with kissa vā tāya; the meaning is, “when you say, ‘Buy this pot,’ for what purpose is this pot of yours?”

Tato [Pg.16] sakko ‘‘tena hi suṇāhī’’ti vatvā surāya dose dassento āha –

Then Sakka said, “Well then, listen,” and pointing out the dangers of liquor, he spoke:

36.

36.

‘‘Na sappikumbho napi telakumbho, na phāṇitassa na madhussa kumbho;

Kumbhassa vajjāni anappakāni, dose bahū kumbhagate suṇātha.

“This is no pot of ghee, no pot of oil, no pot of molasses, no pot of honey. The faults of this pot are many; listen to the numerous dangers contained in the pot.

37.

37.

‘‘Gaḷeyya yaṃ pitvā pate papātaṃ, sobbhaṃ guhaṃ candaniyoḷigallaṃ;

Bahumpi bhuñjeyya abhojaneyyaṃ, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Having drunk this, one would stumble and fall into a precipice, a chasm, a cave, a charnel ground or a cesspool; one would eat much that is inedible. Buy this pot full of that!

38.

38.

‘‘Yaṃ pitvā cittasmiṃ anesamāno, āhiṇḍatī goriva bhakkhasādī;

Anāthamāno upagāyati naccati ca, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Having drunk this, not master of his mind, he wanders about like an ox seeking food. Helplessly he sings and dances. Buy this pot full of that!

39.

39.

‘‘Yaṃ ve pivitvā acelova naggo, careyya gāme visikhantarāni;

Sammūḷhacitto ativelasāyī, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Having drunk this, naked like a naked ascetic, he would wander through the village and its lanes; with mind bewildered, sleeping excessively. Buy this pot full of that!

40.

40.

‘‘Yaṃ pitvā uṭṭhāya pavedhamāno, sīsañca bāhuñca pacālayanto;

So naccatī dārukaṭallakova, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Having drunk this, he gets up trembling, shaking his head and arms; he dances like a wooden puppet. Buy this pot full of that!

41.

41.

‘‘Yaṃ ve pivitvā aggidaḍḍhā sayanti, atho sigālehipi khāditāse;

Bandhaṃ vadhaṃ bhogajāniñcupenti, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Having drunk this, some lie down burned by fire, and others are eaten by jackals; they incur bondage, death, and loss of wealth. Buy this pot full of that!

42.

42.

‘‘Yaṃ [Pg.17] pitvā bhāseyya abhāsaneyyaṃ, sabhāyamāsīno apetavattho;

Sammakkhito vantagato byasanno, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Having drunk this, one would say what should not be said; sitting in an assembly without clothes, smeared with vomit, one collapses in a stupor. Buy this pot full of that!

43.

43.

‘‘Yaṃ ve pivitvā ukkaṭṭho āvilakkho, mameva sabbapathavīti maññe;

Na me samo cāturantopi rājā, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Having drunk this, arrogant and confused, one thinks, ‘The whole earth is mine! No king of the four quarters is my equal!’ Buy this pot full of that.

44.

44.

‘‘Mānātimānā kalahāni pesuṇī, dubbaṇṇinī naggayinī palāyinī;

Corāna dhuttāna gatī niketo, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“She is pride and contempt, quarrels and slander; she makes one ugly, naked, and a fugitive. She is the destination and home of thieves and scoundrels. Buy this pot full of her!

45.

45.

‘‘Iddhāni phītāni kulāni assu, anekasāhassadhanāni loke;

Ucchinnadāyajjakatānimāya, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Though there are prosperous and flourishing families in the world with wealth in the many thousands, by her their inheritance is cut off. Buy this pot full of her!

46.

46.

‘‘Dhaññaṃ dhanaṃ rajataṃ jātarūpaṃ, khettaṃ gavaṃ yattha vināsayanti;

Ucchedanī vittagataṃ kulānaṃ, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“They destroy grain, wealth, silver, and gold, fields and cattle. She is the destroyer of the wealth of families. Buy this pot full of her!

47.

47.

‘‘Yaṃ ve pitvā dittarūpova poso, akkosati mātaraṃ pitarañca;

Sassumpi gaṇheyya athopi suṇhaṃ, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Having drunk this, a man as if crazed reviles his mother and father; he would even assault his mother-in-law and his daughter-in-law. Buy this pot full of that!

48.

48.

‘‘Yaṃ ve pitvā dittarūpāva nārī, akkosatī sassuraṃ sāmikañca;

Dāsampi gaṇhe paricārikampi, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Having drunk this, a woman as if crazed reviles her father-in-law and husband; she would even assault a male or female servant. Buy this pot full of her!

49.

49.

‘‘Yaṃ [Pg.18] ve pivitvāna haneyya poso, dhamme ṭhitaṃ samaṇaṃ brāhmaṇaṃ vā;

Gacche apāyampi tatonidānaṃ, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Having drunk this, a man might kill a recluse or a brahmin who is established in the Dhamma; on that account, he would go to a plane of misery. Buy this pot full of that!

50.

50.

‘‘Yaṃ ve pivitvā duccaritaṃ caranti, kāyena vācāya ca cetasā ca;

Nirayaṃ vajanti duccaritaṃ caritvā, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Having drunk this, they engage in misconduct by body, speech, and mind. Having engaged in misconduct, they go to hell. Buy this pot full of that!

51.

51.

‘‘Yaṃ yācamānā na labhanti pubbe, bahuṃ hiraññampi pariccajantā;

So taṃ pivitvā alikaṃ bhaṇāti, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Having drunk this, he tells a lie, which formerly he would not have told even if begged and offered much gold. Buy this pot full of that!

52.

52.

‘‘Yaṃ ve pitvā pesane pesiyanto, accāyike karaṇīyamhi jāte;

Atthampi so nappajānāti vutto, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Having drunk this, when sent on an errand, if an urgent task arises, even when told he does not understand the matter. Buy this pot full of that!

53.

53.

‘‘Hirīmanāpi ahirīkabhāvaṃ, pātuṃ karonti madanāya mattā;

Dhīrāpi santā bahukaṃ bhaṇanti, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Intoxicated by this intoxicant, even those with a sense of shame display shamelessness; even those who are wise speak a great deal. Buy this pot full of her!

54.

54.

‘‘Yaṃ ve pitvā ekathūpā sayanti, anāsakā thaṇḍiladukkhaseyyaṃ;

Dubbaṇṇiyaṃ āyasakyañcupenti, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Having drunk this, they lie in a heap, fasting, on a painful bed on the bare ground; they incur ugliness and disrepute. Buy this pot full of that!

55.

55.

‘‘Yaṃ ve pitvā pattakhandhā sayanti, gāvo kūṭahatāva na hi vāruṇiyā;

Vego narena susahoriva, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Having drunk this, they lie with drooping shoulders, like cattle struck by a hammer, not by liquor. Their strength is as easily overcome by a man. Buy this pot full of that!

56.

56.

‘‘Yaṃ [Pg.19] manussā vivajjanti, sappaṃ ghoravisamiva;

Taṃ loke visasamānaṃ, ko naro pātumarahati.

“That which people avoid like a fierce, venomous snake, that which is like poison in the world—what person is fit to drink it?

57.

57.

‘‘Yaṃ ve pitvā andhakaveṇḍaputtā, samuddatīre paricārayantā;

Upakkamuṃ musalebhi aññamaññaṃ, tassā puṇṇaṃ kumbhamimaṃ kiṇātha.

“Having drunk this, the sons of Andhakaveṇhu, while roaming on the seashore, set upon one another with clubs. Buy this pot full of that!

58.

58.

‘‘Yaṃ ve pitvā pubbadevā pamattā, tidivā cutā sassatiyā samāyā;

Taṃ tādisaṃ majjamimaṃ niratthakaṃ, jānaṃ mahārāja kathaṃ piveyya.

“Having drunk this, the ancient devas, becoming heedless, fell from the triple heaven for all time. Knowing this worthless intoxicant to be such, great king, how could you drink it?

59.

59.

‘‘Nayimasmiṃ kumbhasmiṃ dadhi vā madhu vā, evaṃ abhiññāya kiṇāhi rāja;

Evañhimaṃ kumbhagatā mayā te, akkhātarūpaṃ tava sabbamittā’’ti.

“In this pot there is neither yogurt nor honey; having understood this, O king, buy it! Thus, O Sabbamitta, the nature of what is in this pot has been explained to you by me.”

Tattha vajjānītiādīnavā. Gaḷeyyāti gacchanto pade pade parivatteyya. Yaṃ pitvā pateti yaṃ pivitvā pateyya. Sobbhanti āvāṭaṃ. Candaniyoḷigallanti candanikañca oḷigallañca. Abhojaneyyanti bhuñjituṃ ayuttaṃ. Anesamānoti anissaro. Gorivāti goṇo viya. Bhakkhasādīti purāṇakasaṭakhādako, yathā so tattha tattha bhakkhasaṃ pariyesanto āhiṇḍati, evaṃ āhiṇḍatīti attho. Anāthamānoti niravassayo anātho viya. Upagāyatīti aññaṃ gāyantaṃ disvā upagantvā gāyati. Acelovāti acelako viya. Visikhantarānīti antaravīthiyo. Ativelasāyīti aticirampi niddaṃ okkameyya. ‘‘Ativelacārī’’tipi pāṭho, ativelacārī hutvā careyyāti attho.

Herein, vajjāni means dangers. Gaḷeyya means that while walking he would stumble at every step. Yaṃ pitvā pate means: having drunk which, one would fall. Sobbhaṃ means a pit. Candaniyoḷigallaṃ means a charnel ground and a cesspool. Abhojaneyyaṃ means unfit to be eaten. Anesamāno means not being one's own master. Goriva means like an ox. Bhakkhasādī means an eater of old rubbish; the meaning is that just as such a one wanders about here and there searching for scraps, so does he wander. Anāthamāno means like one who is helpless, without support. Upagāyati means that seeing another singing, he goes up and sings along. Acelova means like a naked ascetic. Visikhantarāni means the lanes in between. Ativelasāyī means he might fall asleep for a very long time. There is also the reading ativelacārī, meaning, having become one who wanders about excessively, he would wander.

Dārukaṭallako vāti dārumayayantarūpakaṃ viya. Bhogajāniñcupentīti bhogajāniñca upenti, pāṇātipātādīni katvā daṇḍapīḷitā dhanajāniñca aññañca vadhabandhanādidukkhaṃ pāpuṇantīti attho. Vantagatoti attano vantasmiṃ gato. Byasannoti byasanāpanno. ‘‘Visanno’’tipi pāṭho[Pg.20], tasmiṃ vante osannoti attho. Ukkaṭṭhoti ahaṃ mahāyodho, ko mayā sadiso atthīti evaṃ ukkaṃsagato hutvā. Āvilakkhoti rattakkho. Sabbapathavīti sabbā pathavī. ‘‘Sabbaputhuvī’’tipi pāṭho. Cāturantoti catusamuddapariyantāya pathaviyā issaro. Mānātimānāti mānakārikā. Sesapadesupi eseva nayo. Gatīti nibbatti. Niketoti nivāso. Tassā puṇṇanti yā evarūpā, tassā puṇṇaṃ. Iddhānīti samiddhāni. Phītānīti vatthālaṅkārakappabhaṇḍehi pupphitāni. Ucchinnadāyajjakatānīti ucchinnadāyādāni niddhanāni katāni. Yattha vināsayantīti yaṃ nissāya yattha patiṭṭhitā, evaṃ bahumpi dhanadhaññādisāpateyyaṃ nāsayanti, kapaṇā honti.

“Like a wooden puppet” means like a wooden automaton. “Bhogajāniñcupenti” means they incur loss of wealth; having committed acts like killing living beings, they are oppressed by punishment and attain loss of wealth and other suffering such as execution and bondage—this is the meaning. “Vantagato” means gone into his own vomit. “Byasanno” means overtaken by disaster. Another reading is “Visanno,” meaning he has sunk into that vomit. “Ukkaṭṭho” means boasting, “I am a great warrior, who is equal to me?”—thus filled with conceit. “Āvilakkho” means red-eyed. “Sabbapathavī” means the entire earth. Another reading is “Sabbaputhuvī.” “Cāturanto” means the ruler of the earth bounded by the four oceans. “Mānātimānā” means acts of conceit. The same principle applies to the remaining terms. “Gati” means rebirth. “Niketo” means a dwelling. “Tassā puṇṇanti” means the fullness of whatever is like that. “Iddhāni” means thriving. “Phītāni” means flourishing with wealth, ornaments, and various goods. “Ucchinnadāyajjakatāni” means cut off from inheritance, made destitute. “Yattha vināsayanti” means relying on which, or being established in which, they destroy much wealth, grain, and property, becoming wretched.

Dittarūpoti dappitarūpo. Gaṇheyyāti bhariyasaññāya kilesavasena hatthe gaṇheyya. Dāsampi gaṇheti attano dāsampi kilesavasena ‘‘sāmiko me’’ti gaṇheyya. Pivitvānāti pivitvā. Duccaritaṃ caritvāti evaṃ tīhi dvārehi dasavidhampi akusalaṃ katvā. Yaṃ yācamānāti yaṃ purisaṃ pubbe suraṃ apivantaṃ bahuṃ hiraññaṃ pariccajantā musāvādaṃ karohīti yācamānā na labhanti. Pitvāti pivitvā ṭhito. Nappajānāti vuttoti ‘‘kenaṭṭhena āgatosī’’ti vutto sāsanassa duggahitattā taṃ atthaṃ na jānāti. Hirīmanāpīti hirīyuttacittāpi. Ekathūpāti sūkarapotakā viya hīnajaccehipi saddhiṃ ekarāsī hutvā. Anāsakāti nirāhārā. Thaṇḍiladukkhaseyyanti bhūmiyaṃ dukkhaseyyaṃ sayanti. Āyasakyanti garahaṃ.

“Dittarūpo” means arrogant in form. “He would seize” means he would seize with the hand through the defilement of perceiving her as a wife. “She would seize even a slave” means she would seize even her own slave through defilement, thinking, “He is my master.” “Having drunk” means having drunk. “Having engaged in misconduct” means having thus committed the ten kinds of unwholesome action through the three doors. “Whom they ask” refers to a man who previously did not drink liquor, whom they could not persuade to speak a falsehood even when they asked him, offering much gold. “Having drunk” means having drunk and standing. “He does not understand what was said” means when asked, “For what purpose have you come?” he does not understand the meaning because the message was poorly grasped. “Even one with shame” means even one with a mind endowed with shame. “In one heap” means like piglets, becoming one heap even with those of low birth. “Without food” means without sustenance. “The painful bed on the hard ground” means they lie on the ground, a painful bed. “Āyasakyaṃ” means blame.

Pattakhandhāti patitakkhandhā. Kūṭahatāvāti gīvāya baddhena kūṭena hatā gāvo viya, yathā tā tiṇaṃ akhādantiyo pānīyaṃ apivantiyo sayanti, tathā sayantīti attho. Ghoravisamivāti ghoravisaṃ viya. Visasamānanti visasadisaṃ. Andhakaveṇḍaputtāti dasa bhātikarājāno. Upakkamunti pahariṃsu. Pubbadevāti asurā. Tidivāti tāvatiṃsadevalokā. Sassatiyāti sassatā, dīghāyukabhāvena niccasammatā devalokāti attho. Samāyāti saddhiṃ asuramāyāhi. Jānanti evaṃ ‘‘niratthakaṃ eta’’nti jānanto tumhādiso paṇḍito puriso kathaṃ piveyya[Pg.21]. Kumbhagatā mayāti kumbhagataṃ mayā, ayameva vā pāṭho. Akkhātarūpanti sabhāvato akkhātaṃ.

“With drooping shoulders” means with fallen shoulders. “Struck by a trap” means like cows struck by a trap tied around their necks; just as they lie down not eating grass or drinking water, so they lie—this is the meaning. “Like a terrible poison” means like a terrible poison. “Resembling poison” means similar to poison. “The sons of Andhakaveṇḍa” means the ten brother-kings. “They attacked” means they struck. “The ancient gods” means the asuras. “From heaven” means from the Tāvatiṃsa deva world. “For eternity” means the eternal ones; the meaning is that the deva worlds are considered permanent on account of their long lifespan. “With magic” means together with the illusions of the asuras. “Jānaṃ” means: knowing, ‘This is pointless,’ how could a wise man like you drink it? “Kumbhagatā mayā” means ‘what is in the pot by me’; or this is the reading itself. “Akkhātarūpaṃ” means its nature is declared; that is, declared from its own nature.

Taṃ sutvā rājā surāya ādīnavaṃ ñatvā tuṭṭho sakkassa thutiṃ karonto dve gāthā abhāsi –

Hearing that, the king, having understood the danger of liquor, was pleased, and uttering praise of Sakka, he spoke two verses:

60.

60.

‘‘Na me pitā vā athavāpi mātā, etādisā yādisako tuvaṃsi;

Hitānukampī paramatthakāmo, sohaṃ karissaṃ vacanaṃ tavajja.

Neither my father nor my mother has been such as you are to me; compassionate and seeking my highest good, today I will do your bidding.

61.

61.

‘‘Dadāmi te gāmavarāni pañca, dāsīsataṃ satta gavaṃsatāni;

Ājaññayutte ca rathe dasa ime, ācariyo hosi mamatthakāmo’’ti.

I give you five choice villages, a hundred female slaves, seven hundred cows, and these ten chariots yoked with thoroughbreds; be my teacher, you who desire my welfare.

Tattha gāmavarānīti, brāhmaṇa, ācariyassa nāma ācariyabhāgo icchitabbo, saṃvacchare saṃvacchare satasahassuṭṭhānake tuyhaṃ pañca gāme dadāmīti vadati. Dasa imeti ime dasa purato ṭhite kañcanavicitte rathe dassento evamāha.

Therein, 'choice villages' means he says: 'Brahmin, a teacher's fee is to be desired; I will give you five villages with an income of a hundred thousand each year.' 'These ten' means he spoke while pointing to these ten chariots adorned with gold standing before him.

Taṃ sutvā sakko devattabhāvaṃ dassetvā attānaṃ jānāpento ākāse ṭhatvā dve gāthā abhāsi –

Hearing that, Sakka revealed his divine form and, making himself known, stood in the sky and spoke two verses:

62.

62.

‘‘Taveva dāsīsatamatthu rāja, gāmā ca gāvo ca taveva hontu;

Ājaññayuttā ca rathā taveva, sakkohamasmī tidasānamindo.

Let the hundred female slaves be yours, O king, and let the villages and cattle be yours; let the chariots yoked with thoroughbreds be yours. I am Sakka, lord of the Thirty-three.

63.

63.

‘‘Maṃsodanaṃ sappipāyāsaṃ bhuñja, khādassu ca tvaṃ madhumāsapūve;

Evaṃ tuvaṃ dhammarato janinda, anindito saggamupehi ṭhāna’’nti.

Eat rice with meat and milk-rice with ghee, and you should eat cakes made with honey. Thus, O lord of the people, delighting in the Dhamma, blameless, you will go to a heavenly state.

Tattha evaṃ tuvaṃ dhammaratoti evaṃ tvaṃ nānaggarasabhojanaṃ bhuñjanto surāpānā virato tīṇi duccaritāni pahāya tividhasucaritadhammarato hutvā kenaci anindito saggaṭṭhānaṃ upehīti.

Therein, 'thus, you delight in the Dhamma' means: thus, while you enjoy food of various excellent flavors, abstaining from drinking liquor, having abandoned the three kinds of misconduct, delighting in the Dhamma of the threefold good conduct, unblamed by anyone, you will go to a heavenly state.

Iti [Pg.22] sakko tassa ovādaṃ datvā sakaṭṭhānameva gato. Sopi suraṃ apivitvā surābhājanāni bhindāpetvā sīlaṃ samādāya dānaṃ datvā saggaparāyaṇo ahosi. Jambudīpepi anukkamena surāpānaṃ vepullappattaṃ jātaṃ.

Thus Sakka, having given him this advice, went to his own abode. The king too, not drinking liquor, had the liquor vessels broken, undertook the moral precepts, gave alms, and was headed for heaven. In Jambudīpa, too, the drinking of liquor gradually became widespread.

Satthā imaṃ dhammadesanaṃ āharitvā jātakaṃ samodhānesi – ‘‘tadā rājā ānando ahosi, sakko pana ahameva ahosi’’nti.

The Teacher, having brought this Dhamma discourse, connected the Jātaka: "At that time, the king was Ānanda, but Sakka was I myself."

Kumbhajātakavaṇṇanā dutiyā.

The Commentary on the Kumbha Jātaka, the second.

[513] 3. Jayaddisajātakavaṇṇanā

3. The Commentary on the Jayaddisa Jātaka

Cirassaṃ vata meti idaṃ satthā jetavane viharanto ekaṃ mātuposakabhikkhuṃ ārabbha kathesi. Paccuppannavatthu sāmajātakasadisaṃ (jā. 2.22.296 ādayo). Tadā pana satthā ‘‘porāṇakapaṇḍitā kañcanamālaṃ setacchattaṃ pahāya mātāpitaro posesu’’nti vatvā atītaṃ āhari.

The Teacher, while dwelling at Jetavana, told this story, which begins "After a long time, indeed, for me," concerning a certain monk who supported his mother. The present story is similar to the Sāma Jātaka. Then the Teacher, saying, "The wise ones of old, having given up a golden garland and the white parasol, supported their parents," related the past.

Atīte kapilaraṭṭhe uttarapañcālanagare pañcālo nāma rājā ahosi. Tassa aggamahesī gabbhaṃ paṭilabhitvā puttaṃ vijāyi. Tassā purimabhave ekā sapattikā kujjhitvā ‘‘tuyhaṃ jātaṃ jātaṃ pajaṃ khādituṃ samatthā bhavissāmī’’ti patthanaṃ ṭhapetvā yakkhinī ahosi. Sā tadā okāsaṃ labhitvā tassā passantiyāva taṃ allamaṃsapesivaṇṇaṃ kumārakaṃ gahetvā murumurāyantī khāditvā pakkāmi. Dutiyavārepi tatheva akāsi. Tatiyavāre pana tassā pasūtigharaṃ paviṭṭhakāle gehaṃ parivāretvā gāḷhaṃ ārakkhaṃ akaṃsu. Vijātadivase yakkhinī āgantvā puna dārakaṃ aggahesi. Devī ‘‘yakkhinī’’ti mahāsaddamakāsi. Āvudhahatthā purisā āgantvā deviyā dinnasaññāya yakkhiniṃ anubandhiṃsu. Sā khādituṃ okāsaṃ alabhantī tato palāyitvā udakaniddhamanaṃ pāvisi. Dārako mātusaññāya tassā thanaṃ mukhena gaṇhi. Sā puttasinehaṃ uppādetvā tato palāyitvā susānaṃ gantvā dārakaṃ pāsāṇaleṇe ṭhapetvā paṭijaggi. Athassa anukkamena vaḍḍhamānassa manussamaṃsaṃ āharitvā adāsi. Ubhopi [Pg.23] manussamaṃsaṃ khāditvā tattha vasiṃsu. Dārako attano manussabhāvaṃ na jānāti ‘‘yakkhiniputtosmī’’ti saññāya. So attabhāvaṃ jahitvā antaradhāyituṃ na sakkoti. Athassa sā antaradhānatthāya ekaṃ mūlaṃ adāsi. So mūlānubhāvena antaradhāyitvā manussamaṃsaṃ khādanto vicarati. Yakkhinī vessavaṇassa mahārājassa veyyāvaccatthāya gatā tattheva kālamakāsi. Devīpi catutthavāre aññaṃ puttaṃ vijāyi. So yakkhiniyā muttattā arogo ahosi. Paccāmittaṃ yakkhiniṃ jinitvā jātattā ‘‘jayaddisakumāro’’tissa nāmaṃ akaṃsu. So vayappatto sabbasippesu nipphattiṃ patvā chattaṃ ussāpetvā rajjamanusāsi.

In the past, in the city of Uttara Pañcāla in the Kapila country, there was a king named Pañcāla. His chief queen conceived and gave birth to a son. In a previous life, a co-wife of hers, becoming angry, made a wish, "May I be able to devour your offspring as soon as they are born," and she became a yakkhinī. Seizing the opportunity, while the queen was watching, that yakkhinī grabbed the infant, who was the color of a lump of fresh flesh, and making a crunching sound, she devoured him and departed. The second time, too, she did the same. On the third occasion, however, when the queen was about to enter the delivery chamber, they surrounded the house and set up a strong guard. On the day of the birth, the yakkhinī came and again seized the child. The queen cried out loudly, "A yakkhinī!" Men with weapons in hand came and, on a signal from the queen, pursued the yakkhinī. Not finding an opportunity to devour him, she fled from there and entered a water drain. The child, perceiving her as his mother, took her breast in his mouth. Arousing motherly love for a son, she fled from there and went to a charnel ground, where she placed the child in a rock cave and looked after him. Then, as he gradually grew up, she would bring him human flesh and give it to him. Both of them lived there, eating human flesh. The boy did not know his own human state, perceiving, "I am the son of a yakkhinī." He was not able to abandon his physical form and disappear. Then, for the purpose of making him disappear, she gave him a root. By the power of the root, he would disappear and wander about eating human flesh. The yakkhinī went to attend upon the great king Vessavaṇa and died right there. The queen, on the fourth occasion, gave birth to another son. As he was free from the yakkhinī, he was healthy. Because he was born having conquered the enemy yakkhinī, they gave him the name Prince Jayaddisa. When he came of age, he attained perfection in all the arts, raised the parasol, and ruled the kingdom.

Tadā bodhisatto tassa aggamahesiyā kucchimhi nibbatti, ‘‘alīnasattukumāro’’tissa nāmaṃ kariṃsu. So vayappatto uggahitasabbasippo uparājā ahosi. Sopi yakkhiniputto aparabhāge pamādena taṃ mūlaṃ nāsetvā antaradhāyituṃ asakkonto dissamānarūpova susāne manussamaṃsaṃ khādi. Manussā taṃ disvā bhītā āgantvā rañño upakkosiṃsu ‘‘deva eko yakkho dissamānarūpo susāne manussamaṃsaṃ khādati, so anukkamena nagaraṃ pavisitvā manusse māretvā khādissati, taṃ gāhāpetuṃ vaṭṭatī’’ti. Rājā ‘‘sādhū’’ti paṭissuṇitvā ‘‘gaṇhatha na’’nti āṇāpesi. Balakāyo gantvā susānaṃ parivāretvā aṭṭhāsi. Yakkhiniputto naggo ubbiggarūpo maraṇabhayabhīto viravanto manussānaṃ antaraṃ pakkhandi. Manussā ‘‘yakkho’’ti maraṇabhayabhītā dvidhā bhijjiṃsu. Sopi tato palāyitvā araññaṃ pāvisi, na puna manussapathaṃ āgacchi. So ekaṃ mahāvattaniaṭaviṃ nissāya maggapaṭipannesu manussesu ekekaṃ gahetvā araññaṃ pavisitvā māretvā khādanto ekasmiṃ nigrodhamūle vāsaṃ kappesi.

Then the Bodhisatta was conceived in the womb of the chief queen, and they named him Prince Alīnasattu. When he came of age, having mastered all the arts, he became the viceroy. That son of the yakkhinī, however, later through negligence destroyed that root and, unable to vanish, became visible and ate human flesh in the charnel ground. People saw him and, terrified, came and cried out to the king: “Your Majesty, a visible ogre is eating human flesh in the charnel ground. In due course, he will enter the city, kill people, and devour them. He should be captured.” The king consented, saying, “Very well,” and ordered, “Seize him!” A troop of soldiers went and surrounded the charnel ground. The yakkhinī’s son, naked, of frightening appearance, and terrified of death, rushed screaming into the midst of the people. The people, terrified of death, cried out, “An ogre!” and split into two groups. He fled from there and entered the forest, never again returning to the paths of humans. Taking up residence in a vast wilderness, he would seize travelers on the road one by one, drag them into the forest, kill and eat them, and made his home at the foot of a banyan tree.

Atheko satthavāhabrāhmaṇo aṭavipālānaṃ sahassaṃ datvā pañcahi sakaṭasatehi taṃ maggaṃ paṭipajji. Manussayakkho viravanto pakkhandi, bhītā manussā urena nipajjiṃsu. So brāhmaṇaṃ gahetvā palāyanto khāṇunā pāde viddho aṭavipālesu anubandhantesu brāhmaṇaṃ chaḍḍetvā attano vasanaṭṭhānarukkhamūle nipajji. Tassa tattha nipannassa sattame divase jayaddisarājā migavadhaṃ āṇāpetvā nagarā nikkhami. Taṃ nagarā nikkhantamattameva [Pg.24] takkasilavāsī nando nāma mātuposakabrāhmaṇo catasso satārahagāthāyo ādāya āgantvā rājānaṃ addasa. Rājā ‘‘nivattitvā suṇissāmī’’ti tassa nivāsagehaṃ dāpetvā migavaṃ gantvā ‘‘yassa passena migo palāyati, tasseva gīvā’’ti āha. Atheko pasadamigo uṭṭhahitvā rañño abhimukho gantvā palāyi. Amaccā parihāsaṃ kariṃsu. Rājā khaggaṃ gahetvā taṃ anubandhitvā tiyojanamatthake patvā khaggena paharitvā dve khaṇḍāni karitvā kājenādāya āgacchanto manussayakkhassa nipannaṭṭhānaṃ patvā dabbatiṇesu nisīditvā thokaṃ vissamitvā gantuṃ ārabhi. Atha naṃ so uṭṭhāya ‘‘tiṭṭha kuhiṃ gacchasi, bhakkhosi me’’ti hatthe gahetvā paṭhamaṃ gāthamāha –

Then a certain brahmin caravan leader, having given a thousand coins to the forest guards, proceeded along that road with five hundred carts. The man-eating ogre rushed forward, roaring. Terrified, the men fell on their chests. The ogre seized the brahmin and fled, but its foot was pierced by a stump. With the forest guards in pursuit, it dropped the brahmin and lay down at the foot of the tree that was its dwelling place. On the seventh day of its lying there, King Jayaddisa ordered a deer hunt and went out from the city. Just as he was leaving the city, a brahmin from Takkasilā named Nanda, who supported his mother, came with four verses worth a hundred each and saw the king. The king said, “I will listen upon my return,” had a dwelling provided for him, and went to the deer hunt, declaring: “If the deer escapes past anyone, it is his neck!” Then a spotted deer rose up, went towards the king, and fled. The ministers jeered. The king, taking his sword, pursued it. After three leagues he caught up with it, struck it with his sword, and cut it into two pieces. Carrying the meat on a pole, he was returning when he came to the place where the man-eating ogre was lying. He sat down on some grass to rest for a moment before continuing his journey. Then the ogre rose up, seized him by the hand, and said, “Stop! Where are you going? You are my food!” Then it spoke the first verse:

64.

64.

‘‘Cirassaṃ vata me udapādi ajja, bhakkho mahā sattamibhattakāle;

Kutosi kovāsi tadiṅgha brūhi, ācikkha jātiṃ vidito yathāsī’’ti.

“Indeed, after a long time, a great meal has appeared for me today, at mealtime on the seventh day. Where are you from? Who are you? Come, tell me this! Declare your lineage, so that you may be identified.”

Tattha bhakkho mahāti mahābhakkho. Sattamibhattakāleti pāṭipadato paṭṭhāya nirāhārassa sattamiyaṃ bhattakāle. Kutosīti kuto āgatosīti.

Herein, ‘a great meal’ means a large meal. ‘At mealtime on the seventh day’ means at the mealtime on the seventh day of being without food, starting from the first day. ‘Where are you from?’ means “From where have you come?”

Rājā yakkhaṃ disvā bhīto ūrutthambhaṃ patvā palāyituṃ nāsakkhi, satiṃ pana paccupaṭṭhāpetvā dutiyaṃ gāthamāha –

The king, seeing the ogre, was terrified. His thighs became stiff and he was unable to flee. But establishing mindfulness, he spoke the second verse:

65.

65.

‘‘Pañcālarājā migavaṃ paviṭṭho, jayaddiso nāma yadissuto te;

Carāmi kacchāni vanāni cāhaṃ, pasadaṃ imaṃ khāda mamajja muñcā’’ti.

“I am the king of Pañcāla who entered the hunt, Jayaddisa by name, if you have heard of me. I roam the marshlands and the woods. Eat this spotted deer, but release me today.”

Tattha migavaṃ paviṭṭhoti migavadhāya raṭṭhā nikkhanto. Kacchānīti pabbatapassāni. Pasadanti pasadamigaṃ.

Herein, ‘entered the hunt’ means he went out from the kingdom to hunt deer. ‘Marshlands’ means mountain slopes. ‘This spotted deer’ means the spotted deer.

Taṃ [Pg.25] sutvā yakkho tatiyaṃ gāthamāha –

Hearing this, the ogre spoke the third verse:

66.

66.

‘‘Seneva tvaṃ paṇasi sassamāno, mamesa bhakkho pasado yaṃ vadesi;

Taṃ khādiyāna pasadaṃ jighaññaṃ, khādissaṃ pacchā na vilāpakālo’’ti.

“You bargain with what is mine, doing me injury! This spotted deer you speak of is my food. Having eaten that spotted deer, I, being hungry, will eat you afterwards. This is no time for lamentation!”

Tattha senevāti mama santakeneva. Paṇasīti voharasi attānaṃ vikkiṇāsi. Sassamānoti vihiṃsayamāno. Taṃ khādiyānāti taṃ paṭhamaṃ khāditvā. Jighaññanti ghasitukāmo. Khādissanti etaṃ pacchā khādissāmi. Na vilāpakāloti mā vilapi. Nāyaṃ vilāpakāloti vadati.

Herein, ‘with what is mine’ means with what belongs to me alone. ‘You bargain’ means you transact, you try to buy yourself off. ‘Doing me injury’ means intending to harm. ‘Having eaten that’ means having eaten that first. ‘Being hungry’ means desiring to eat. ‘I will eat’ means “I will eat this afterwards.” ‘This is no time for lamentation’ means “Do not lament.” He is saying, “This is not the time for lamentation.”

Taṃ sutvā rājā nandabrāhmaṇaṃ saritvā catutthaṃ gāthamāha –

Hearing this, the king remembered the brahmin Nanda and spoke the fourth verse:

67.

67.

‘‘Na catthi mokkho mama nikkayena, gantvāna pacchāgamanāya paṇhe;

Taṃ saṅgaraṃ brāhmaṇassappadāya, saccānurakkhī punarāvajissa’’nti.

“If there is no release for me by payment, then let me go on the promise to return later. Having delivered on my pledge to the brahmin, as a guardian of the truth, I will come back.”

Tattha na catthīti na ce mayhaṃ nikkayena vimokkho atthi. Gantvānāti evaṃ sante ajja imaṃ migamaṃsaṃ khāditvā mama nagaraṃ gantvā. Paṇheti pageyeva, sveva pātarāsakāle paccāgamanatthāya paṭiññaṃ gaṇhāhīti adhippāyo. Taṃ saṅgaranti mayā ‘‘dhanaṃ te dassāmī’’ti brāhmaṇassa saṅgaro kato, taṃ tassa datvā imaṃ mayā vuttaṃ saccaṃ anurakkhanto ahaṃ puna āgamissāmīti attho.

Herein, ‘if there is no’ means “if there is no release for me by payment.” ‘Let me go’ means: “This being the case, you eat this deer meat today, and let me go to my city.” ‘On the promise’ means beforehand; the intention is: “Accept my vow to return tomorrow at breakfast time.” ‘That pledge’ means: the promise was made by me to the brahmin, “I will give you wealth.” The meaning is: “Having given that to him, and guarding this truth spoken by me, I will come again.”

Taṃ sutvā yakkho pañcamaṃ gāthamāha –

Hearing this, the ogre spoke the fifth verse:

68.

68.

‘‘Kiṃ kammajātaṃ anutappate tvaṃ, pattaṃ samīpaṃ maraṇassa rāja;

Ācikkha me taṃ api sakkuṇemu, anujānituṃ āgamanāya paṇhe’’ti.

“For what kind of deed do you now repent, O king, having come so near to death? Tell me that; perhaps we might be able to permit you to go on the promise of your return.”

Tattha [Pg.26] kammameva kammajātaṃ. Anutappateti taṃ anutappati. Pattanti upagataṃ. Api sakkuṇemūti api nāma taṃ tava sokakāraṇaṃ sutvā pātova āgamanāya taṃ anujānituṃ sakkuṇeyyāmāti attho.

Herein, ‘kind of deed’ is simply a deed. ‘You now repent’ means you repent that. ‘Having come’ means approached. ‘Perhaps we might be able’ means: “Perhaps, having heard the cause of your sorrow, we might be able to permit you to return in the morning.” This is the meaning.

Rājā taṃ kāraṇaṃ kathento chaṭṭhaṃ gāthamāha –

The king, stating the reason, spoke the sixth verse:

69.

69.

‘‘Katā mayā brāhmaṇassa dhanāsā, taṃ saṅgaraṃ paṭimukkaṃ na muttaṃ;

Taṃ saṅgaraṃ brāhmaṇassappadāya, saccānurakkhī punarāvajissa’’nti.

“I have raised in a brahmin a hope for wealth; that pledge has been undertaken but not yet discharged. Having delivered on that pledge to the brahmin, as a guardian of the truth, I will return.”

Tattha paṭimukkaṃ na muttanti catasso satārahā gāthā sutvā ‘‘dhanaṃ te dassāmī’’ti paṭiññāya mayā attani paṭimuñcitvā ṭhapitaṃ, na pana taṃ muttaṃ dhanassa adinnattā.

Herein, ‘undertaken but not yet discharged’ means: having heard the four verses worth a hundred each, by the promise, “I will give you wealth,” it was bound upon myself, but it has not been discharged because the wealth has not been given.

Taṃ sutvā yakkho sattamaṃ gāthamāha –

Hearing that, the ogre spoke the seventh verse:

70.

70.

‘‘Yā te katā brāhmaṇassa dhanāsā, taṃ saṅgaraṃ paṭimukkaṃ na muttaṃ;

Taṃ saṅgaraṃ brāhmaṇassappadāya, saccānurakkhī punarāvajassū’’ti.

“That hope for wealth you raised in the brahmin, that pledge undertaken but not yet discharged—having delivered on that pledge to the brahmin, as a guardian of the truth, you must return.”

Tattha punarāvajassūti puna āgacchassu.

Herein, ‘you must return’ means “you must come back again.”

Evañca pana vatvā rājānaṃ vissajjesi. So tena vissaṭṭho ‘‘tvaṃ mā cintayi, ahaṃ pātova āgamissāmī’’ti vatvā magganimittāni sallakkhento attano balakāyaṃ upagantvā balakāyaparivuto nagaraṃ pavisitvā nandabrāhmaṇaṃ pakkosāpetvā mahārahe āsane nisīdāpetvā tā gāthā sutvā cattāri sahassāni datvā yānaṃ āropetvā ‘‘imaṃ takkasilameva nethā’’ti manusse datvā brāhmaṇaṃ uyyojetvā dutiyadivase paṭigantukāmo hutvā puttaṃ āmantetvā anusāsi. Tamatthaṃ dīpento satthā dve gāthā abhāsi –

Having spoken thus, he released the king. Released by him, the king said, “Do not worry, I will return in the morning.” Then, taking note of the landmarks on the way, he went to his retinue. Surrounded by his troops, he entered the city, had the brahmin Nanda summoned, had him seated on a magnificent seat, and after listening to the verses, gave him four thousand coins. He had him mount a vehicle and, entrusting him to some men with the instruction, “Take him to Takkasilā,” he sent the brahmin off. Then, as he wished to return the next day, he summoned his son and instructed him. The Teacher, clarifying this matter, spoke two verses:

71.

71.

‘‘Muttoca [Pg.27] so porisādassa hatthā, gantvā sakaṃ mandiraṃ kāmakāmī;

Taṃ saṅgaraṃ brāhmaṇassappadāya, āmantayī puttamalīnasattuṃ.

“Freed from the man-eater’s hand, he went to his own palace. Having delivered on his pledge to the brahmin, he addressed his son, Alīnasattu.

72.

72.

‘‘Ajjeva rajjaṃ abhisiñcayassu, dhammaṃ cara sesu paresu cāpi;

Adhammakāro ca te māhu raṭṭhe, gacchāmahaṃ porisādassa ñatte’’ti.

“Be consecrated to the kingdom this very day. Practice righteousness toward your own people and toward others. Let there be no doer of unrighteousness in your kingdom. I am going into the presence of the man-eater.”

Tattha alīnasattunti evaṃnāmakaṃ kumāraṃ. Pāḷiyaṃ pana ‘‘arinasattu’’nti likhitaṃ. Ajjeva rajjanti putta rajjaṃ te dammi, tvaṃ ajjeva muddhani abhisekaṃ abhisiñcayassu. Ñatteti abhyāse, santiketi attho.

Herein, Alīnasattu means the prince so named. But in the Pāli it is written Arinasattu. ‘To the kingdom this very day’ means: “Son, I give you the kingdom. You should be consecrated by the head-anointing this very day.” ‘In the presence’ means near, in the vicinity; this is the meaning.

Taṃ sutvā kumāro dasamaṃ gāthamāha –

Hearing that, the prince spoke the tenth verse:

73.

73.

‘‘Kiṃ kamma krubbaṃ tava deva pāva, nārādhayī taṃ tadicchāmi sotuṃ;

Yamajja rajjamhi udassaye tuvaṃ, rajjampi niccheyyaṃ, tayā vināha’’nti.

“What evil deed have I done, O lord, that I have displeased you? I wish to hear it. Because of it you would establish me in the kingdom today, but I would not desire the kingdom without you.”

Tattha krubbanti karonto. Yamajjāti yena anārādhakammena ajja maṃ rajjamhi tvaṃ udassaye ussāpesi patiṭṭhāpesi, taṃ me ācikkha, ahañhi tayā vinā rajjampi na icchāmīti attho.

Herein, ‘doing’ means while doing. ‘Because of which today’ means: “By what displeasing deed you would today raise me up, elevate me, and establish me in the kingdom? Tell me that, for indeed without you I do not desire the kingdom.” This is the meaning.

Taṃ sutvā rājā anantaraṃ gāthamāha –

Hearing that, the king spoke the next verse:

74.

74.

‘‘Na kammunā vā vacasāva tāta, aparādhitohaṃ tuviyaṃ sarāmi;

Sandhiñca katvā purisādakena, saccānurakkhī punāhaṃ gamissa’’nti.

“I do not recall your having offended me by deed or by word, dear son. But having made a pact with the man-eater, as a guardian of the truth, I will go again.”

Tattha aparādhitoti aparādhaṃ ito. Tuviyanti tava santakaṃ. Idaṃ vuttaṃ hoti – tāta, ahaṃ ito tava kammato vā tava vacanato vā [Pg.28] kiñci mama appiyaṃ aparādhaṃ na sarāmīti. Sandhiñca katvāti maṃ pana migavaṃ gataṃ eko yakkho ‘‘khādissāmī’’ti gaṇhi. Athāhaṃ brāhmaṇassa dhammakathaṃ sutvā tassa sakkāraṃ katvā ‘‘sve tava pātarāsakāle āgamissāmī’’ti tena purisādakena sandhiṃ saccaṃ katvā āgato, tasmā taṃ saccaṃ anurakkhanto puna tattha gamissāmi, tvaṃ rajjaṃ kārehīti vadati.

Herein, `aparādhito` means 'an offense from this source.' `Tuviyan` means 'your property.' This is what is said: 'Father, from this source—from your deed or from your word—I do not recall any displeasing offense to me.' `And having made a pact` means: when I had gone on a deer hunt, a yakkha seized me, saying, 'I will eat you.' Then, having heard the brahmin's Dhamma talk and having paid him homage, I made a truthful pact with that man-eater, saying, 'Tomorrow, at the time of your morning meal, I will return.' Therefore, protecting that truth, I will go back there. You rule the kingdom,' he says.

Taṃ sutvā kumāro gāthamāha –

Hearing that, the prince spoke a verse:

75.

75.

‘‘Ahaṃ gamissāmi idheva hohi, natthi tato jīvato vippamokkho;

Sace tuvaṃ gacchasiyeva rāja, ahampi gacchāmi ubho na homā’’ti.

“I shall go; you stay right here. From him there is no escape alive. But if you insist on going, O king, I too shall go; then neither of us will be.”

Tattha idhevāti tvaṃ idheva hoti. Tatoti tassa santikā jīvantassa mokkho nāma natthi. Ubhoti evaṃ sante ubhopi na bhavissāma.

Herein, `idheva` means: 'you be right here.' `Tato` means: 'from him there is no escape for one who is alive.' `Ubho` means: 'this being so, we both shall not be.'

Taṃ sutvā rājā gāthamāha –

Hearing that, the king spoke a verse:

76.

76.

‘‘Addhā hi tāta satānesa dhammo, maraṇā ca me dukkhataraṃ tadassa;

Kammāsapādo taṃ yadā pacitvā, pasayha khāde bhidā rukkhasūle’’ti.

“Truly, dear son, this is the nature of the good, but that would be more painful for me than death: when Kammāsapāda, having split you on a tree-stake and cooked you, should forcibly devour you.”

Tassattho – addhā ekaṃsena esa, tāta, satānaṃ paṇḍitānaṃ dhammo sabhāvo, yuttaṃ tvaṃ vadasi, api ca kho pana mayhaṃ maraṇatopetaṃ dukkhataraṃ assa, yadā taṃ so kammāsapādo. Bhidā rukkhasūleti tikhiṇarukkhasūle bhitvā pacitvā pasayha balakkārena khādeyyāti.

Its meaning is: 'Truly, certainly, dear son, this is the nature, the principle, of the good, of the wise; you speak what is proper. However, it would be more painful for me even than death when that Kammāsapāda... `Having split on a tree-stake` means: ...having split you on a sharp tree-stake, cooked you, and should forcibly, by violence, devour you.'

Taṃ sutvā kumāro gāthamāha –

Hearing that, the prince spoke a verse:

77.

77.

‘‘Pāṇena te pāṇamahaṃ nimissaṃ, mā tvaṃ agā porisādassa ñatte;

Evañca te pāṇamahaṃ nimissaṃ, tasmā mataṃ jīvitassa vaṇṇemī’’ti.

“With my life I will exchange your life; do not go into the power of the man-eater. And thus I will exchange your life; therefore I praise death over life.”

Tattha [Pg.29] nimissanti ahaṃ idheva tava pāṇena mama pāṇaṃ parivattessaṃ. Tasmāti yasmā etaṃ pāṇaṃ tava pāṇenāhaṃ nimissaṃ, tasmā tava jīvitassatthāya mama maraṇaṃ vaṇṇemi maraṇameva varemi, icchāmīti attho.

Herein, `nimissaṃ` means: 'I will exchange my life for your life right here.' `Tasmā` means: 'Since I will exchange this life of mine for your life, therefore for the sake of your life I praise my death; I choose death itself, I wish for it'—this is the meaning.

Taṃ sutvā rājā puttassa balaṃ jānanto ‘‘sādhu tāta, gacchāhī’’ti sampaṭicchi. So mātāpitaro vanditvā nagaramhā nikkhami. Tamatthaṃ pakāsento satthā upaḍḍhagāthamāha –

Hearing this, the king, knowing his son's strength, consented, saying, 'Very well, dear son, go.' The prince paid homage to his parents and left the city. To reveal this matter, the Teacher spoke half a verse:

78.

78.

‘‘Tato have dhitimā rājaputto, vanditvā mātu ca pitu ca pāde’’ti.

“Then, indeed, the resolute prince, having venerated his mother's and his father's feet,”

Tattha pādeti pāde vanditvā nikkhantoti attho;

Herein, `pāde` means: having venerated the feet, he departed—this is the meaning.

Athassa mātāpitaropi bhaginīpi bhariyāpi amaccaparijanehi saddhiṃyeva nikkhamiṃsu. So nagarā nikkhamitvā pitaraṃ maggaṃ pucchitvā suṭṭhu vavatthapetvā mātāpitaro vanditvā sesānaṃ ovādaṃ datvā acchambhito kesarasīho viya maggaṃ āruyha yakkhāvāsaṃ pāyāsi. Taṃ gacchantaṃ disvā mātā sakabhāvena saṇṭhātuṃ asakkontī pathaviyaṃ pati. Pitā bāhā paggayha mahantena saddena kandi. Tampi atthaṃ pakāsento satthā –

Then his mother and father, his sister, his wife, and the ministers with their retinues also departed. Having left the city, he asked his father the way, established it well, venerated his parents, gave advice to the rest, and then, unafraid like a maned lion, he took to the road and set out for the yakkha's dwelling. Seeing him going, his mother, unable to maintain her composure, fell to the earth. His father, raising his arms, cried with a loud sound. To reveal this matter too, the Teacher said:

‘‘Dukhinissa mātā nipatā pathabyā, pitāssa paggayha bhujāni kandatī’’ti. –

“His grieving mother fell upon the earth; his father, raising his arms, wept aloud.”

Upaḍḍhagāthaṃ vatvā tassa pitarā payuttaṃ āsīsavādaṃ abhivādanavādaṃ mātarā bhaginībhariyāhi ca kataṃ saccakiriyaṃ pakāsento aparāpi catasso gāthā abhāsi –

Having spoken the half-verse, revealing the blessing and words of homage uttered by his father and the act of truth performed by his mother, sister, and wives, the Teacher spoke another four verses:

79.

79.

‘‘Taṃ gacchantaṃ tāva pitā viditvā, parammukho vandati pañjalīko;

Somo ca rājā varuṇo ca rājā, pajāpatī candimā sūriyo ca;

Etehi gutto purisādakamhā, anuññāto sotthi paccehi tāta.

“Seeing him going, his father, knowing, venerates with cupped hands while facing away: 'May King Soma and King Varuṇa, Pajāpati, the Moon, and the Sun—guarded by these from the man-eater, and permitted by him, return in safety, dear son.'

80.

80.

‘‘Yaṃ [Pg.30] daṇḍakirañño gatassa mātā, rāmassakāsi sotthānaṃ suguttā;

Taṃ te ahaṃ sotthānaṃ karomi, etena saccena sarantu devā;

Anuññāto sotthi paccehi putta.

“The well-wishing for safety that Rāma's well-guarded mother performed for him when he had gone to the kingdom of Daṇḍaki, that same well-wishing for safety I now perform for you. By this truth, may the devas be mindful! Permitted, return in safety, my son.”

81.

81.

‘‘Āvī raho vāpi manopadosaṃ, nāhaṃ sare jātu malīnasatte;

Etena saccena sarantu devā, anuññāto sotthi paccehi bhātika.

“Openly or in secret, I do not recall ever having any corruption of mind towards my virtuous brother. By this truth, may the devas be mindful! Permitted, return in safety, dear brother.”

82.

82.

‘‘Yasmā ca me anadhimanosi sāmi, na cāpi me manasā appiyosi;

Etena saccena sarantu devā, anuññāto sotthi paccehi sāmī’’ti.

“And since you are not disdainful of me, my lord, nor are you displeasing to my mind, by this truth, may the devas be mindful! Permitted, return in safety, my lord.”

Tattha parammukhoti ayaṃ me putto parammukho mātāpitaro vanditvā gacchati, iti etaṃ parammukhaṃ gacchantaṃ disvā viditvā. Pañjalīkoti tasmiṃ kāle sirasi añjaliṃ ṭhapetvā vandati devatā namassati. Purisādakamhāti purisādassa santikā tena anuññāto sotthinā paccehi.

Herein, `parammukho` means: 'This son of mine is going, having venerated his parents, with his back turned.' Thus it means: having seen and known him going with his back turned. `Pañjalīko` means: at that time, having placed his cupped hands on his head, he venerates, he pays homage to the deities. `Purisādakamhā` means: from the man-eater; 'permitted by him, return in safety.'

Rāmassakāsīti rāmassa akāsi. Eko kira bārāṇasivāsī rāmo nāma mātuposako mātāpitaro paṭijagganto vohāratthāya gato daṇḍakirañño vijite kumbhavatīnagaraṃ gantvā navavidhena vassena sakalaraṭṭhe vināsiyamāne mātāpitūnaṃ guṇaṃ sari. Atha naṃ mātupaṭṭhānakammassa phalena devatā sotthinā ānayitvā mātu adaṃsu. Taṃ kāraṇaṃ sutavasenāharitvā evamāha. Sotthānanti sotthibhāvaṃ. Taṃ pana kiñcāpi devatā kariṃsu, mātupaṭṭhānaṃ nissāya nibbattattā pana mātā akāsīti vuttaṃ. Taṃ te ahanti ahampi te tameva sotthānaṃ karomi, maṃ nissāya tatheva tava sotthibhāvo hotūti attho. Atha vā karomīti icchāmi. Etena saccenāti sace devatāhi tassa sotthinā ānītabhāvo sacco, etena saccena mamapi puttaṃ sarantu devā[Pg.31], rāmaṃ viya tampi āharitvā mama dassantūti attho. Anuññātoti porisādena ‘‘gacchā’’ti anuññāto devatānaṃ ānubhāvena sotthi paṭiāgaccha puttāti vadati.

`Rāmassakāsi` means: she did for Rāma. It is said that a resident of Bārāṇasī named Rāma, a supporter of his mother, went for the purpose of trade while looking after his parents. He went to the city of Kumbhavatī in the domain of King Daṇḍaki. When the entire country was being destroyed by a nine-fold rain, he recalled the virtues of his parents. Then, as a result of his karma of attending on his mother, the devas brought him back safely and gave him to his mother. Having adduced that reason based on what she had heard, she spoke thus. `Sotthānaṃ` means the state of safety. Although the devas did it, since it arose based on his attendance on his mother, it is said that his mother did it. `Taṃ te ahaṃ` means: 'I too perform that same well-wishing for safety for you'; the meaning is, 'Relying on me, may you have the same state of safety.' Or, `karomi` means 'I wish.' `Etena saccena` means: 'If it is true that he was brought back safely by the devas, by this truth may the devas be mindful of my son too; just like Rāma, may they bring him back and show him to me'—this is the meaning. `Anuññāto` means: 'Permitted by the man-eater, "Go!"; by the power of the devas, return safely, my son,' she says.

Jātu malīnasatteti jātu ekaṃsena alīnasatte mama bhātike ahaṃ sammukhā vā parammukhā vā manopadosaṃ na sarāmi, na mayā tamhi manopadoso katapubboti evamassa kaniṭṭhā saccamakāsi. Yasmā ca me anadhimanosi, sāmīti mama, sāmi alīnasattu yasmā tvaṃ anadhimanosi, maṃ abhibhavitvā atikkamitvā aññaṃ manena na patthesi. Na cāpi me manasā appiyosīti mayhampi ca manasā tvaṃ appiyo na hosi, aññamaññaṃ piyasaṃvāsāva mayanti evamassa aggamahesī saccamakāsi.

`Jātu malīnasatte` means: 'I do not recall ever, in any way, having corruption of mind towards my virtuous brother, whether in his presence or in his absence; no corruption of mind towards him has been done by me before.' Thus his younger sister made an act of truth. `Yasmā ca me anadhimanosi, sāmi` means: 'My lord, virtuous one, since you are not disdainful of me, you do not desire another with your mind, overpowering and transgressing me.' `Na cāpi me manasā appiyosi` means: 'And you are not displeasing to my mind either; we live together in mutual affection.' Thus his chief queen made an act of truth.

Kumāropi pitarā akkhātanayena rakkhāvāsamaggaṃ paṭipajji. Yakkhopi ‘‘khattiyā nāma bahumāyā honti, ko jānāti, kiṃ bhavissatī’’ti rukkhaṃ abhiruhitvā rañño āgamanaṃ olokento nisīdi. So kumāraṃ āgacchantaṃ disvā ‘‘pitaraṃ nivattetvā putto āgato bhavissati, natthi me bhaya’’nti otaritvā tassa piṭṭhiṃ dassento nisīdi. So āgantvā tassa purato aṭṭhāsi. Atha yakkho gāthamāha –

The prince, too, took the path to the yakkha's dwelling by the method told by his father. The yakkha, thinking, 'Khattiyas are very deceitful; who knows what will happen?' climbed a tree and sat watching for the king's arrival. Seeing the prince coming, he thought, 'The son must have come after sending his father back; there is no danger for me.' He descended and sat showing his back to him. The prince came and stood before him. Then the yakkha spoke a verse:

83.

83.

‘‘Brahā ujū cārumukho kutosi, na maṃ pajānāsi vane vasantaṃ;

Luddaṃ maṃ ñatvā ‘purisādako’si, ko sotthimājānamidhāvajeyyā’’ti.

“Tall one, straight and with a charming face, from where are you? Do you not know me, who dwells in the forest? Knowing me to be a fierce man-eater, who that values his safety would come here?”

Tattha ko sotthimājānamidhāvajeyyāti kumāra ko nāma puriso attano sotthibhāvaṃ jānanto icchanto idhāgaccheyya, tvaṃ ajānanto āgato maññeti.

Herein, `ko sotthimājānamidhāvajeyyā` means: ‘Prince, what person, knowing and wishing for his own state of safety, would come here? I think you have come without knowing.’

Taṃ sutvā kumāro gāthamāha –

Hearing that, the prince spoke a verse:

84.

84.

‘‘Jānāmi ludda purisādako tvaṃ, na taṃ na jānāmi vane vasantaṃ;

Ahañca puttosmi jayaddisassa, mamajja khāda pituno pamokkhā’’ti.

“I know you are a fierce man-eater; it is not that I do not know you who dwells in the forest. I am the son of Jayaddisa. Eat me today for the sake of my father's release.”

Tattha [Pg.32] pamokkhāti pamokkhahetu ahaṃ pitu jīvitaṃ datvā idhāgato, tasmā taṃ muñca, maṃ khādāhīti attho.

Herein, `pamokkhā` means: ‘For the sake of his release I have come here, having given my life for my father. Therefore, release him; eat me’—this is the meaning.

Tato yakkho gāthamāha –

Then the yakkha spoke a verse:

85.

85.

‘‘Jānāmi puttoti jayaddisassa, tathā hi vo mukhavaṇṇo ubhinnaṃ;

Sudukkaraññeva kataṃ tavedaṃ, yo mattumicche pituno pamokkhā’’ti.

“I know you are the son of Jayaddisa, for the facial appearance of you both is similar. This deed of yours is very difficult to do, that you would wish to die for your father's release.”

Tattha tathā hi voti tādiso vo tumhākaṃ. Ubhinnampi sadisova mukhavaṇṇo hotīti attho. Kataṃ tavedanti idaṃ tava kammaṃ sudukkaraṃ.

Herein, `tathā hi vo` means: ‘such is your resemblance.’ The meaning is: ‘The facial appearance of both is indeed similar.’ `Kataṃ tavedaṃ` means: ‘this deed of yours is very difficult to do.’

Tato kumāro gāthamāha –

Then the prince spoke a verse:

86.

86.

‘‘Na dukkaraṃ kiñci mahettha maññe, yo mattumicche pituno pamokkhā;

Mātu ca hetu paraloka gantvā, sukhena saggena ca sampayutto’’ti.

“I consider nothing here difficult for one who would wish to die for his father's release, or for his mother's sake, for having gone to the other world, he is united with happiness and heaven.”

Tattha kiñci mahettha maññeti kiñci ahaṃ ettha na maññāmi. Idaṃ vuttaṃ hoti – yakkha yo puggalo pitu vā pamokkhatthāya mātu vā hetu paralokaṃ gantvā sukhena sagge nibbattanakasukhena sampayutto bhavituṃ mattumicche marituṃ icchati, tasmā ahaṃ ettha mātāpitūnaṃ atthāya jīvitapariccāge kiñci dukkaraṃ na maññāmīti.

Herein, `kiñci mahettha maññe` means: I do not consider anything here difficult. This is what is said: “Yakkha, a person who wishes to die for the sake of his father’s release or for his mother’s sake, so that after going to the next world he might be united with the happiness of rebirth in heaven—therefore, I do not consider it anything difficult to sacrifice my life for the sake of my parents.”

Taṃ sutvā yakkho ‘‘kumāra, maraṇassa abhayānakasatto nāma natthi, tvaṃ kasmā na bhāyasī’’ti pucchi. So tassa kathento dve gāthā abhāsi –

Hearing this, the yakkha asked, “Prince, there is no being that is not afraid of death. Why are you not afraid?” Explaining this to him, the prince spoke two verses:

87.

87.

‘‘Ahañca kho attano pāpakiriyaṃ, āvī raho vāpi sare na jātu;

Saṅkhātajātīmaraṇohamasmi, yatheva me idha tathā parattha.

“I do not recall ever having done an evil deed, either openly or in secret. I am one who has comprehended birth and death; as it is for me here, so it is in the hereafter.

88.

88.

‘‘Khādajja [Pg.33] maṃ dāni mahānubhāva, karassu kiccāni imaṃ sarīraṃ;

Rukkhassa vā te papatāmi aggā, chādayamāno mayhaṃ tvamadesi maṃsa’’nti.

“Eat me now, O mighty one; do what you will with this body. Or I will fall for you from the top of a tree, and you may eat my flesh as you please.”

Tattha sare na jātūti ekaṃseneva na sarāmi. Saṅkhātajātīmaraṇohamasmīti ahaṃ ñāṇena suparicchinnajātimaraṇo, jātasatto amaraṇadhammo nāma natthīti jānāmi. Yatheva me idhāti yatheva mama idha, tathā paraloke, yathā ca paraloke, tathā idhāpi maraṇato mutti nāma natthīti idampi mama ñāṇena suparicchinnaṃ. Karassu kiccānīti iminā sarīrena kattabbakiccāni kara, imaṃ te mayā nissaṭṭhaṃ sarīraṃ. Chādayamāno mayhaṃ tvamadesi maṃsanti mayi rukkhaggā patitvā mate mama sarīrato tvaṃ chādayamāno rocayamāno yaṃ yaṃ icchasi, taṃ taṃ maṃsaṃ adesi, khādeyyāsīti attho.

Herein, `sare na jātu` means: I absolutely do not recall. `Saṅkhātajātīmaraṇohamasmi` means: I am one whose birth and death are thoroughly determined by knowledge; I know that there is no born being that is of a deathless nature. `Yatheva me idha` means: just as it is for me here, so it is in the next world, and as it is in the next world, so it is here—there is no release from death. This too is thoroughly determined by my knowledge. `Karassu kiccāni` means: do with this body the deeds that are to be done; this body has been relinquished to you by me. `Chādayamāno mayhaṃ tvamadesi maṃsaṃ` means: when I have fallen from the treetop and died, you, choosing from my body whatever flesh you desire, may eat it. This is the meaning.

Yakkho tassa vacanaṃ sutvā bhīto hutvā ‘‘na sakkā imassa maṃsaṃ khādituṃ, upāyena naṃ palāpessāmī’’ti cintetvā imaṃ gāthamāha –

The yakkha, hearing his words, became frightened and thought, “It is not possible to eat this one’s flesh. I must make him flee by some stratagem.” Then he spoke this verse:

89.

89.

‘‘Idañca te ruccati rājaputta, cajesi pāṇaṃ pituno pamokkhā;

Tasmā hi so tvaṃ taramānarūpo, sambhañja kaṭṭhāni jalehi aggi’’nti.

“And if this is pleasing to you, prince, that you give up your life for your father's deliverance, then you, in haste, should break up firewood and kindle a fire.”

Tattha jalehīti araññaṃ pavisitvā sāradārūni āharitvā aggiṃ jāletvā niddhūme aṅgāre kara, tattha te maṃsaṃ pacitvā khādissāmīti dīpeti.

Herein, `jalehi` indicates this: “Having entered the forest and brought back hardwood, kindle a fire and make smokeless embers. There I will cook your flesh and eat it.”

So tathā katvā tassa santikaṃ agamāsi. Taṃ kāraṇaṃ pakāsento satthā itaraṃ gāthamāha –

He did so and then went into the yakkha’s presence. The Teacher, making that matter known, spoke the next verse:

90.

90.

‘‘Tato have dhitimā rājaputto, dāruṃ samāharitvā mahantamaggiṃ;

Santīpayitvā paṭivedayittha, ādīpito dāni mahāyamaggī’’ti.

“Then the resolute prince gathered wood and kindled a great fire. Having kindled it, he announced: ‘Now this great fire is lit!’”

Yakkho [Pg.34] aggiṃ katvā āgataṃ kumāraṃ oloketvā ‘‘ayaṃ purisasīho, maraṇāpissa bhayaṃ natthi, mayā ettakaṃ kālaṃ evaṃ nibbhayo nāma na diṭṭhapubbo’’ti lomahaṃsajāto kumāraṃ punappunaṃ olokento nisīdi. Kumāro tassa kiriyaṃ disvā gāthamāha –

The yakkha looked at the prince, who had made the fire and was now approaching, and thought: “This is a lion among men! He has no fear even of death. In all this time, I have never before seen anyone so fearless.” With his hair standing on end, he sat down, gazing at the prince again and again. Seeing his behavior, the prince spoke a verse:

91.

91.

‘‘Khādajja maṃ dāni pasayhakāri, kiṃ maṃ muhuṃ pekkhasi haṭṭhalomo;

Tathā tathā tuyhamahaṃ karomi, yathā yathā maṃ chādayamāno adesī’’ti.

“Eat me now, you violent one! Why do you keep looking at me with your hair standing on end? I will do for you in every way just as you would wish to eat me.”

Tattha muhunti punappunaṃ. Tathā tathā tuyhamahanti ahaṃ tuyhaṃ tathā tathā vacanaṃ karomi, idāni kiṃ karissāmi, yathā yathā maṃ chādayamāno rocayamāno adesi khādissasi, tasmā khādajja manti.

Herein, `muhuṃ` means repeatedly. `Tathā tathā tuyhamahaṃ` means: I will follow your word in every way. What should I do now? Just as you, desiring and choosing me, would eat me, therefore it is said, ‘eat me now’.

Athassa vacanaṃ sutvā yakkho gāthamāha –

Then, having heard his words, the yakkha spoke a verse:

92.

92.

‘‘Ko tādisaṃ arahati khāditāye, dhamme ṭhitaṃ saccavādiṃ vadaññuṃ;

Muddhāpi tassa viphaleyya sattadhā, yo tādisaṃ saccavādiṃ adeyyā’’ti.

“Who could bring himself to eat such a one, established in Dhamma, truthful, and generous? The head of one who would eat such a truthful person would surely split into seven pieces.”

Taṃ sutvā kumāro ‘‘sace maṃ na khāditukāmosi, atha kasmā dārūni bhañjāpetvā aggiṃ kāresī’’ti vatvā ‘‘palāyissati nu kho, noti tava pariggaṇhanatthāyā’’ti vutte ‘‘tvaṃ idāni maṃ kathaṃ pariggaṇhissasi, yohaṃ tiracchānayoniyaṃ nibbatto sakkassa devarañño attānaṃ pariggaṇhituṃ nādāsi’’nti vatvā āha –

Hearing that, the prince said: “If you do not wish to eat me, then why did you have me break wood and make a fire?” When the yakkha replied, “It was to test you, to see whether or not you would flee,” the prince said: “How will you test me now? For when I was reborn in the animal realm, I did not allow Sakka, king of the devas, to test me.” And he said:

93.

93.

‘‘Idañhi so brāhmaṇaṃ maññamāno, saso avāsesi sake sarīre;

Teneva so candimā devaputto, sasatthuto kāmaduhajja yakkhā’’ti.

“Thinking him a brahmin, that hare offered his own body as a gift. Because of that, O yakkha, the moon god, praised on account of the hare, today fulfills the world’s desires.”

Tassattho – idañhi so sasapaṇḍito ‘‘brāhmaṇo eso’’ti brāhmaṇaṃ maññamāno ‘‘ajja imaṃ sarīraṃ khāditvā idheva vasā’’ti evaṃ sake sarīre attano sarīraṃ dātuṃ avāsesi, vasāpesīti attho. Sarīrañcassa [Pg.35] bhakkhatthāya adāsi. Sakko pabbatarasaṃ pīḷetvā ādāya candamaṇḍale sasalakkhaṇaṃ akāsi. Tato paṭṭhāya teneva sasalakkhaṇena so candimā devaputto ‘‘sasī sasī’’ti evaṃ sasatthuto lokassa kāmaduho pemavaḍḍhano ajja yakkha virocati. Kappaṭṭhiyañhetaṃ pāṭihāriyanti.

Its meaning is this: That wise hare, thinking, “This is a brahmin,” and regarding him as a brahmin, resolved to give his own body, thinking, “Let him eat this body today and dwell right here.” This is the meaning of `avāsesi`, ‘he made him dwell.’ And he gave his body to be eaten. Sakka squeezed the essence from a mountain and with it drew the sign of the hare on the disk of the moon. From that time on, because of that very sign of the hare, the moon god, praised as “the one with the hare,” shines today, O yakkha, fulfilling the world’s desires and increasing its affection. This is a marvel that will last for the aeon.

Taṃ sutvā yakkho kumāraṃ vissajjento gāthamāha –

Hearing this, the yakkha, dismissing the prince, spoke this verse:

94.

94.

‘‘Cando yathā rāhumukhā pamutto, virocate pannaraseva bhāṇumā;

Evaṃ tuvaṃ porisādā pamutto, viroca kappile mahānubhāva;

Āmodayaṃ pitaraṃ mātarañca, sabbo ca te nandatu ñātipakkho’’ti.

“Just as the moon freed from Rāhu’s mouth, or as the sun, shines on the fifteenth day, so you, freed from the man-eater, should shine in the land of the Kapilas, O mighty one. Delighting your father and your mother, may all your kinsfolk rejoice.”

Tattha bhāṇumāti sūriyo. Idaṃ vuttaṃ hoti – yathā pannarase rāhumukhā mutto cando vā bhāṇumā vā virocati, evaṃ tvampi mama santikā mutto kapilaraṭṭhe viroca mahānubhāvāti. Nandatūti tussatu.

Herein, ‘bhāṇumā’ means the sun. This is what is said: Just as the moon freed from Rāhu’s mouth on the fifteenth day, or as the sun, shines, so you too, freed from my presence, should shine in the kingdom of Kapila, O mighty one. ‘May he rejoice’ means may he be pleased.

Gaccha mahāvīrāti mahāsattaṃ uyyojesi. Sopi taṃ nibbisevanaṃ katvā pañca sīlāni datvā ‘‘yakkho nu kho esa, no’’ti pariggaṇhanto ‘‘yakkhānaṃ akkhīni rattāni honti animmisāni ca, chāyā na paññāyati, acchambhitā honti. Nāyaṃ yakkho, manusso eso. Mayhaṃ pitu kira tayo bhātaro yakkhiniyā gahitā. Tesu etāya dve khāditā bhavissanti, eko puttasinehena paṭijaggito bhavissati, iminā tena bhavitabbaṃ, imaṃ netvā mayhaṃ pitu ācikkhitvā rajje patiṭṭhāpessāmī’’ti cintetvā ‘‘ehi ambho, na tvaṃ yakkho, pitu me jeṭṭhabhātikosi, ehi mayā saddhiṃ gantvā kulasantake rajje chattaṃ ussāpehī’’ti vatvā itarena ‘‘nāhaṃ manusso’’ti vutte ‘‘na tvaṃ mayhaṃ saddahasi, atthi pana so, yassa saddahasī’’ti pucchitvā ‘‘atthi asukaṭṭhāne dibbacakkhukatāpaso’’ti vutte taṃ ādāya tattha agamāsi. Tāpaso te disvāva ‘‘kiṃ karontā pitāputtā araññe carathā’’ti vatvā tesaṃ ñātibhāvaṃ kathesi[Pg.36]. Porisādo tassa saddahitvā ‘‘tāta, tvaṃ gaccha, ahaṃ ekasmiññeva attabhāve dvidhā jāto, na me rajjenattho, pabbajissāmaha’’nti tāpasassa santike isipabbajjaṃ pabbaji. Atha naṃ kumāro vanditvā nagaraṃ agamāsi. Tamatthaṃ pakāsento satthā –

Saying, “Go, great hero,” he dismissed the Great Being. The prince, in turn, made him harmless, established him in the five precepts, and then, while trying to determine whether he was a yakkha or not, he thought: “The eyes of yakkhas are red and unblinking, they cast no shadow, and they are fearless. This is not a yakkha; he is a human. It is said that my father had three brothers who were seized by a yakkhinī. She must have eaten two of them, and cared for one out of love for her son. This must be him. I will take him, inform my father, and establish him in the kingdom.” Thinking thus, he said: “Come, sir, you are not a yakkha; you are my father’s elder brother. Come with me and raise the royal umbrella over our family’s kingdom.” When the other said, “I am not a human,” the prince asked, “You do not believe me? Is there someone you would believe?” When he was told, “There is an ascetic with the divine eye in such-and-such a place,” he took him and went there. As soon as the ascetic saw them, he said, “Why are you two, father and son, wandering in the forest?” and he explained their relationship. The man-eater believed him and said: “My dear, you may go. I have been born in two ways in this single existence; I have no need for a kingdom. I will go forth.” And he went forth as an ascetic in the presence of the hermit. Then the prince paid homage to him and went to the city. The Teacher, making this matter known, said:

95.

95.

‘‘Tato have dhitimā rājaputto, katañjalī pariyāya porisādaṃ;

Anuññāto sotthi sukhī arogo, paccāgamā kapilamalīnasattā’’ti. –

“Then the resolute prince, with hands folded in reverence, took his leave of the man-eater. Having been given permission, he returned—safe, happy, and healthy—to Kapila, his mind unstained.”

Gāthaṃ vatvā tassa nagaraṃ gatassa negamādīhi katakiriyaṃ dassento osānagāthamāha –

Having spoken that verse, the Teacher, showing the honors paid to the prince by the townspeople and others when he arrived at the city, spoke the concluding verse:

96.

96.

‘‘Taṃ negamā jānapadā ca sabbe, hatthārohā rathikā pattikā ca;

Namassamānā pañjalikā upāgamuṃ, namatthu te dukkarakārakosī’’ti.

“All the townspeople and country folk, the elephant-riders, charioteers, and foot-soldiers, approached him, paying homage with folded hands, saying: ‘Homage to you, O Kosiya, doer of difficult deeds!’”

Rājā ‘‘kumāro kira āgato’’ti sutvā paccuggamanaṃ akāsi. Kumāro mahājanaparivāro gantvā rājānaṃ vandi. Atha naṃ so pucchi – ‘‘tāta, kathaṃ tādisā porisādā muttosī’’ti. ‘‘Tāta, nāyaṃ yakkho, tumhākaṃ jeṭṭhabhātiko, esa mayhaṃ petteyyo’’ti sabbaṃ pavattiṃ ārocetvā ‘‘tumhehi mama petteyyaṃ daṭṭhuṃ vaṭṭatī’’ti āha. Rājā taṅkhaṇaññeva bheriṃ carāpetvā mahantena parivārena tāpasānaṃ santikaṃ agamāsi. Mahātāpaso tassa yakkhiniyā ānetvā akhāditvā positakāraṇañca yakkhābhāvakāraṇañca tesaṃ ñātibhāvañca sabbaṃ vitthārato kathesi. Rājā ‘‘ehi, bhātika, rajjaṃ kārehī’’ti āha. ‘‘Alaṃ mahārājā’’ti. ‘‘Tena hi etha uyyāne vasissatha, ahaṃ vo catūhi paccayehi upaṭṭhahissāmī’’ti? ‘‘Na āgacchāmi mahārājā’’ti. Rājā tesaṃ assamapadato avidūre ekaṃ pabbatantaraṃ bandhitvā mahantaṃ taḷākaṃ kāretvā kedāre sampādetvā mahaḍḍhakulasahassaṃ ānetvā mahāgāmaṃ nivāsetvā tāpasānaṃ bhikkhācāraṃ paṭṭhapesi. So gāmo cūḷakammāsadammanigamo [Pg.37] nāma jāto. Sutasomamahāsattena porisādassa damitapadeso pana mahākammāsadammanigamoti veditabbo.

The king, hearing, “The prince has come,” went out to meet him. The prince, surrounded by a great crowd, approached the king and paid homage. Then the king asked him: “Dear son, how did you escape from such a man-eater?” “Father, he is not a yakkha; he is your eldest brother and my paternal uncle.” Having related the entire story, he said: “It is fitting that you see my uncle.” The king immediately had a drum beaten and, with a large retinue, went to the ascetics. The great ascetic explained the whole matter in detail: the reason he had been brought by the yakkhinī and raised without being eaten, the reason for his yakkha-like state, and their family relationship. The king said: “Come, brother, rule the kingdom!” “That is enough, great king.” “Then come and dwell in the park; I will attend on you with the four requisites.” “I will not come, great king.” Not far from their hermitage, the king had a mountain valley dammed, a large reservoir created, and fields prepared. He brought a thousand wealthy families and had them settle a large village, and he established an alms-round for the ascetics. That village came to be known as the Lesser Kammāsadamma Market Town. But the place where the Great Being Sutasoma tamed the man-eater is to be known as the Greater Kammāsadamma Market Town.

Satthā idaṃ dhammadesanaṃ āharitvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne mātuposakatthero sotāpattiphale patiṭṭhahi. Tadā mātāpitaro mahārājakulāni ahesuṃ, tāpaso sāriputto, porisādo aṅgulimālo, kaniṭṭhā uppalavaṇṇā, aggamahesī rāhulamātā, alīnasattukumāro pana ahameva ahosinti.

The Teacher, having delivered this Dhamma discourse, revealed the Truths and identified the birth. At the conclusion of the truths, the elder who supported his mother was established in the fruit of stream-entry. At that time the parents were the royal family, the ascetic was Sāriputta, the man-eater was Aṅgulimāla, the younger sister was Uppalavaṇṇā, the chief queen was Rāhula's mother, and the prince Alīnasatta was myself.

Jayaddisajātakavaṇṇanā tatiyā.

The Commentary on the Jayaddisa Jātaka: The Third.

[514] 4. Chaddantajātakavaṇṇanā

[514] 4. The Commentary on the Chaddanta Jātaka

Kiṃ nu socasīti idaṃ satthā jetavane viharanto ekaṃ daharabhikkhuniṃ ārabbha kathesi. Sā kira sāvatthiyaṃ kuladhītā gharāvāse ādīnavaṃ disvā sāsane pabbajitvā ekadivasaṃ bhikkhunīhi saddhiṃ dhammasavanāya gantvā alaṅkatadhammāsane nisīditvā dhammaṃ desentassa dasabalassa aparimāṇapuññapabhāvābhinibbattaṃ uttamarūpasampattiyuttaṃ attabhāvaṃ oloketvā ‘‘pariciṇṇapubbā nu kho me bhavasmiṃ vicarantiyā imassa mahāpurisassa pādaparicārikā’’ti cintesi. Athassā taṅkhaṇaññeva jātissarañāṇaṃ uppajji – ‘‘chaddantavāraṇakāle ahaṃ imassa mahāpurisassa pādaparicārikā bhūtapubbā’’ti. Athassā sarantiyā mahantaṃ pītipāmojjaṃ uppajji. Sā pītivegena mahāhasitaṃ hasitvā puna cintesi – ‘‘pādaparicārikā nāma sāmikānaṃ hitajjhāsayā appakā, ahitajjhāsayāva bahutarā, hitajjhāsayā nu kho ahaṃ imassa mahāpurisassa ahosiṃ, ahitajjhāsayā’’ti. Sā anussaramānā ‘‘ahaṃ appamattakaṃ dosaṃ hadaye ṭhapetvā vīsaratanasatikaṃ chaddantamahāgajissaraṃ sonuttaraṃ nāma nesādaṃ pesetvā visapītasallena vijjhāpetvā jīvitakkhayaṃ pāpesi’’nti addasa. Athassā soko udapādi, hadayaṃ uṇhaṃ ahosi, sokaṃ sandhāretuṃ asakkontī assasitvā passasitvā mahāsaddena parodi. Taṃ disvā satthā [Pg.38] sitaṃ pātu karitvā ‘‘ko nu kho, bhante, hetu, ko paccayo sitassa pātukammāyā’’ti bhikkhusaṅghena puṭṭho ‘‘bhikkhave, ayaṃ daharabhikkhunī pubbe mayi kataṃ aparādhaṃ saritvā rodatī’’ti vatvā atītaṃ āhari.

“Why do you grieve?” This the Teacher spoke while dwelling at Jetavana concerning a young bhikkhunī. She, it seems, was a daughter of a good family in Sāvatthī who, having seen the danger in the household life, had gone forth into the Dispensation. One day, having gone with the other bhikkhunīs to hear the Dhamma, she sat on the decorated Dhamma-seat. While gazing upon the personal form of the Ten-Powered One—produced by the power of immeasurable merit and endowed with supreme beauty—she thought: “I wonder if, while wandering through states of existence, I was ever a foot-attendant to this Great Being.” At that very moment, the knowledge of recalling past lives arose in her: “During the time of the six-tusked elephant, I was a foot-attendant to this Great Being.” As she recollected this, great joy and delight arose in her. Overcome by the force of her rapture, she laughed a great laugh. Then she thought again: “Foot-attendants who are well-disposed toward their masters are few, while those who are ill-disposed are many. I wonder, was I well-disposed or ill-disposed toward this Great Being?” Reflecting further, she saw: “I harbored a slight resentment in my heart and sent a hunter named Sonuttara to have the great six-tusked elephant king, worth twenty hundred jewels, pierced with a poisoned arrow, thereby causing his death.” Then sorrow arose in her. Her heart grew hot and, unable to contain her grief, she sighed and sobbed, and wailed aloud. Seeing this, the Teacher showed a smile. When asked by the Saṅgha of bhikkhus, “Venerable sir, what is the cause, what is the reason for the appearance of a smile?” he replied: “Bhikkhus, this young bhikkhunī is weeping as she remembers an offense she committed against me in the past,” and he related the story of the past.

Atīte himavantapadese chaddantadahaṃ upanissāya aṭṭhasahassā hatthināgā vasiṃsu iddhimantā vehāsaṅgamā. Tadā bodhisatto jeṭṭhakavāraṇassa putto hutvā nibbatti, so sabbaseto ahosi rattamukhapādo. So aparabhāge vuddhippatto aṭṭhāsītihatthubbedho ahosi vīsaratanasatāyāmo. Aṭṭhapaṇṇāsahatthāya rajatadāmasadisāya soṇḍāya samannāgato. Dantā panassa parikkhepato pannarasahatthā ahesuṃ dīghato tiṃsahatthā chabbaṇṇaraṃsīhi samannāgatā. So aṭṭhannaṃ nāgasahassānaṃ jeṭṭhako ahosi, pañcasate paccekabuddhe pūjesi. Tassa dve aggamahesiyo ahesuṃ – cūḷasubhaddā, mahāsubhaddā cāti. Nāgarājā aṭṭhanāgasahassaparivāro kañcanaguhāyaṃ vasati. So pana chaddantadaho āyāmato ca vitthārato ca paṇṇāsayojano hoti. Tassa majjhe dvādasayojanappamāṇe ṭhāne sevālo vā paṇakaṃ vā natthi, maṇikkhandhavaṇṇaudakameva santiṭṭhati, tadanantaraṃ yojanavitthataṃ suddhaṃ kallahāravanaṃ, taṃ udakaṃ parikkhipitvā ṭhitaṃ, tadanantaraṃ yojanavitthatameva suddhaṃ nīluppalavanaṃ taṃ parikkhipitvā ṭhitaṃ, tato yojanayojanavitthatāneva rattuppalasetuppalarattapadumasetapadumakumudavanāni purimaṃ purimaṃ parikkhipitvā ṭhitāni. Imesaṃ pana sattannaṃ vanānaṃ anantaraṃ sabbesampi tesaṃ kallahārādivanānaṃ vasena omissakavanaṃ yojanavitthatameva tāni parikkhipitvā ṭhitaṃ. Tadanantaraṃ nāgānaṃ kaṭippamāṇe udake yojanavitthatameva rattasālivanaṃ, tadanantaraṃ udakapariyante yojanavitthatameva nīlapītalohitaodātasurabhisukhumakusumasamākiṇṇaṃ khuddakagacchavanaṃ, iti imāni dasa vanāni yojanavitthatāneva. Tato khuddakarājamāsamahārājamāsamuggavanaṃ, tadanantaraṃ tipusaelālukalābukumbhaṇḍavallivanāni, tato pūgarukkhappamāṇaṃ ucchuvanaṃ, tato hatthidantappamāṇaphalaṃ kadalivanaṃ, tato sālavanaṃ, tadanantaraṃ cāṭippamāṇaphalaṃ panasavanaṃ, tato madhuraphalaṃ ciñcavanaṃ, tato ambavanaṃ, tato kapiṭṭhavanaṃ, tato omissako mahāvanasaṇḍo, tato veḷuvanaṃ, ayamassa tasmiṃ [Pg.39] kāle sampatti. Saṃyuttaṭṭhakathāyaṃ pana idāni pavattamānasampattiyeva kathitā.

In the past, in the Himalayan region, eight thousand elephants, great beings possessing psychic powers and able to travel through the air, dwelt near Lake Chaddanta. At that time the Bodhisatta was reborn as the son of the chief elephant. He was entirely white, with a red face and feet. In due course, having reached his full growth, he was eighty-eight cubits in height and one hundred and twenty cubits in length. He was endowed with a trunk fifty-eight cubits long, like a silver rope. His tusks were fifteen cubits in circumference and thirty cubits in length, and they radiated six-colored rays. He became the chief of the eight thousand elephants and he honored five hundred Paccekabuddhas. He had two chief consorts, Cūḷasubhaddā and Mahāsubhaddā. The elephant king, surrounded by eight thousand elephants, dwelt in the Golden Cave. Lake Chaddanta was fifty yojanas in length and breadth. In its middle, in an area of twelve yojanas, there was neither moss nor water-plant; only water the color of a heap of jewels remained still. Next to that, a league in width, was a forest of pure white water lilies, which stood encircling the water. Next to that, also a league in width, was a forest of pure blue lotuses, which stood encircling the former. Then, each a league in width, were forests of red water lilies, white water lilies, red lotuses, white lotuses, and kumuda lilies, each standing encircling the one before it. Next to these seven forests was a mixed forest, also a league in width, which stood encircling all of them. Next to that, in water that was waist-deep for the elephants, was a forest of red rice, a league in width. Next to that, at the edge of the water, was a league-wide grove of small shrubs strewn with fragrant and delicate flowers of blue, yellow, red, and white. Thus these ten forests were each a league in width. Next came a forest of small cow-peas, large cow-peas, and green gram; then forests of cucumber, gourd, pumpkin, and other vines; then a sugarcane grove as tall as areca-nut trees; then a banana grove with fruit the size of elephant tusks; then a sāl forest; then a jackfruit grove with fruit the size of large jars; then a tamarind grove with sweet fruit; then a mango grove; then a wood-apple grove; then a great mixed forest thicket; and then a bamboo grove. Such was his prosperity at that time. In the Commentary to the Saṃyutta Nikāya, however, only his present prosperity is described.

Veḷuvanaṃ pana parikkhipitvā satta pabbatā ṭhitā. Tesaṃ bāhirantato paṭṭhāya paṭhamo cūḷakāḷapabbato nāma, dutiyo mahākāḷapabbato nāma, tato udakapabbato nāma, tato candimapassapabbato nāma, tato sūriyapassapabbato nāma, tato maṇipassapabbato nāma, sattamo suvaṇṇapassapabbato nāma. So ubbedhato sattayojaniko chaddantadahaṃ parikkhipitvā pattassa mukhavaṭṭi viya ṭhito. Tassa abbhantarimaṃ passaṃ suvaṇṇavaṇṇaṃ, tato nikkhantena obhāsena chaddantadaho samuggatabālasūriyo viya hoti. Bāhirapabbatesu pana eko ubbedhato chayojaniko, eko pañca, eko cattāri, eko tīṇi, eko dve, eko yojaniko, evaṃ sattapabbataparikkhittassa pana tassa dahassa pubbuttarakaṇṇe udakavātappaharaṇokāse mahānigrodharukkho atthi. Tassa khandho parikkhepato pañcayojaniko, ubbedhato sattayojaniko, catūsu disāsu catasso sākhā chayojanikā, uddhaṃ uggatasākhāpi chayojanikāva, iti so mūlato paṭṭhāya ubbedhena terasayojaniko, sākhānaṃ orimantato yāva pārimantā dvādasayojaniko, aṭṭhahi pārohasahassehi paṭimaṇḍito muṇḍamaṇipabbato viya vilāsamāno tiṭṭhati. Chaddantadahassa pana pacchimadisābhāge suvaṇṇapassapabbate dvādasayojanikā kañcanaguhā tiṭṭhati. Chaddanto nāma nāgarājā vassāratte hemante aṭṭhasahassanāgaparivuto kañcanaguhāyaṃ vasati. Gimhakāle udakavātaṃ sampaṭicchamāno mahānigrodhamūle pārohantare tiṭṭhatī.

Encircling the bamboo grove stood seven mountains. Starting from the outermost, the first is named the Lesser Black Mountain, the second the Greater Black Mountain, then the Water Mountain, then the Moon-sided Mountain, then the Sun-sided Mountain, then the Jewel-sided Mountain, and the seventh is named the Golden-sided Mountain. This last one is seven yojanas in height and stands encircling Lake Chaddanta like the rim of a bowl. Its inner side is the color of gold, and with the radiance issuing from it, Lake Chaddanta looks like the rising morning sun. As for the outer mountains, one is six yojanas in height, one five, one four, one three, one two, and one is a single yojana high. In the northeastern corner of this lake, thus surrounded by seven mountains, in a place struck by water and wind, there is a great banyan tree. Its trunk is five yojanas in circumference and seven yojanas in height. In the four directions it has four great branches, each six yojanas long, and the branch that rises straight up is also six yojanas long. Thus from its root to its top it is thirteen yojanas high, and from the near side of its branches to the far side it spans twelve yojanas. Adorned with eight thousand aerial roots, it stands resplendent like a polished jewel mountain. In the western part of Lake Chaddanta, on the Golden-sided Mountain, there is a golden cave twelve yojanas in extent. The elephant king named Chaddanta, surrounded by eight thousand elephants, dwells in the Golden Cave during the rainy and winter seasons. In the summer, to receive the cool water and breeze, he stands at the foot of the great banyan tree among its aerial roots.

Athassa ekadivasaṃ ‘‘mahāsālavanaṃ pupphita’’nti taruṇanāgā āgantvā ārocayiṃsu. So saparivāro ‘‘sālakīḷaṃ kīḷissāmī’’ti sālavanaṃ gantvā ekaṃ supupphitaṃ sālarukkhaṃ kumbhena pahari. Tadā cūḷasubhaddā paṭivātapasse ṭhitā, tassā sarīre sukkhadaṇḍakamissakāni purāṇapaṇṇāni ceva tambakipillikāni ca patiṃsu. Mahāsubhaddā adhovātapasse ṭhitā, tassā sarīre pupphareṇukiñjakkhapattāni patiṃsu. Cūḷasubhaddā ‘‘ayaṃ nāgarājā attano piyabhariyāya upari pupphareṇukiñjakkhapattāni pātesi, mama [Pg.40] sarīre sukkhadaṇḍakamissāni purāṇapaṇṇāni ceva tambakipillikāni ca pātesi, hotu, kātabbaṃ jānissāmī’’ti mahāsatte veraṃ bandhi.

Then one day, young elephants came and announced to him, “The great sāla grove is in bloom.” He, along with his retinue, went to the sāla grove, thinking, “I will play the sāla game,” and struck a fully blooming sāla tree with his forehead. At that time, Cūḷasubhaddā was standing on the windward side, and dry twigs mixed with old leaves and red ants fell upon her body. Mahāsubhaddā was standing on the leeward side, and flower pollen, filaments, and petals fell upon her body. Cūḷasubhaddā thought: “This elephant king let flower pollen, filaments, and petals fall on his beloved wife, but on my body he let fall dry twigs mixed with old leaves and red ants. So be it! I will know what is to be done,” and she conceived a grudge against the Great Being.

Aparampi divasaṃ nāgarājā saparivāro nhānatthāya chaddantadahaṃ otari. Atha dve taruṇanāgā soṇḍāhi usirakalāpe gahetvā kelāsakūṭaṃ majjantā viya nhāpesuṃ. Tasmiṃ nhatvā uttiṇṇe dve kareṇuyo nhāpesuṃ. Tāpi uttaritvā mahāsattassa santike aṭṭhaṃsu. Tato aṭṭhasahassanāgāsaraṃ otaritvā udakakīḷaṃ kīḷitvā sarato nānāpupphāni āharitvā rajatathūpaṃ alaṅkarontā viya mahāsattaṃ alaṅkaritvā pacchā dve kareṇuyo alaṅkariṃsu. Atheko hatthī sare vicaranto sattuddayaṃ nāma mahāpadumaṃ labhitvā āharitvā mahāsattassa adāsi. So taṃ soṇḍāya gahetvā reṇuṃ kumbhe okiritvā jeṭṭhakāya mahāsubhaddāya adāsi. Taṃ disvā itarā ‘‘idampi sattuddayaṃ mahāpadumaṃ attano piyabhariyāya eva adāsi, na mayha’’nti punapi tasmiṃ veraṃ bandhi.

On another day, the elephant king with his retinue descended into Lake Chaddanta to bathe. Then two young elephants, holding bundles of usira grass with their trunks, bathed him as if polishing Mount Kelāsa. After he had bathed and emerged, the two female elephants bathed. They too emerged and stood near the Great Being. Then eight thousand elephants descended into the lake, played in the water, and, bringing various flowers from the lake, they adorned the Great Being as if adorning a silver stūpa, and afterwards they adorned the two female elephants. Then one elephant, wandering in the lake, found a great lotus named Sattuddaya, brought it, and gave it to the Great Being. He took it with his trunk, sprinkled the pollen on his forehead, and gave it to the senior one, Mahāsubhaddā. Seeing this, the other thought: “He gave this Sattuddaya lotus only to his beloved wife, not to me,” and once more she conceived a grudge against him.

Athekadivasaṃ bodhisatte madhuraphalāni ceva bhisamuḷālāni ca pokkharamadhunā yojetvā pañcasate paccekabuddhe bhojente cūḷasubhaddā attanā laddhaphalāphalaṃ paccekabuddhānaṃ datvā ‘‘bhante, ito cavitvā maddarājakule nibbattitvā subhaddā nāma rājakaññā hutvā vayappattā bārāṇasirañño aggamahesibhāvaṃ patvā tassa piyā manāpā taṃ attano ruciṃ kāretuṃ samatthā hutvā tassa ācikkhitvā ekaṃ luddakaṃ pesetvā imaṃ hatthiṃ visapītena sallena vijjhāpetvā jīvitakkhayaṃ pāpetvā chabbaṇṇaraṃsiṃ vissajjente yamakadante āharāpetuṃ samatthā homī’’ti patthanaṃ ṭhapesi. Sā tato paṭṭhāya gocaraṃ aggahetvā sussitvā nacirasseva kālaṃ katvā maddaraṭṭhe rājaaggamahesiyā kucchimhi nibbatti, subhaddātissā nāmaṃ kariṃsu. Atha naṃ vayappattaṃ bārāṇasirañño adaṃsu. Sā tassa piyā ahosi manāpā, soḷasannaṃ itthisahassānaṃ jeṭṭhikā hutvā jātissarañāṇañca paṭilabhi. Sā cintesi – ‘‘samiddhā me patthanā, idāni tassa nāgassa yamakadante āharāpessāmī’’ti. Tato sarīraṃ telena makkhetvā kiliṭṭhavatthaṃ nivāsetvā gilānākāraṃ dassetvā sirigabbhaṃ pavisitvā mañcake nipajji. Rājā ‘‘kuhiṃ subhaddā’’ti vatvā ‘‘gilānā’’ti sutvā sirigabbhaṃ pavisitvā mañcake nisīditvā tassā piṭṭhiṃ parimajjanto paṭhamaṃ gāthamāha –

Then one day, while the Bodhisatta was feeding five hundred paccekabuddhas with sweet fruits and lotus roots and stalks mixed with lotus honey, Cūḷasubhaddā, having given the fruits she had obtained to the paccekabuddhas, made an aspiration: “Venerable sirs, after passing away from here, may I be reborn in the royal family of Madda and become a princess named Subhaddā. When I come of age, may I attain the position of chief queen to the king of Benares. Being dear and beloved to him, and able to have him do my bidding, may I then inform him, send a hunter, have this elephant shot with a poisoned arrow, and bring about his death. When he is emitting the six-colored rays, may I be able to have his pair of tusks brought to me.” From that time on, she did not take her food, wasted away, and before long she died. She was reborn in the womb of the chief queen in the Madda kingdom, and they named her Subhaddā. When she came of age, they gave her to the king of Benares. She became dear and beloved to him, the chief among sixteen thousand women, and she also gained the knowledge of remembering past lives. She thought: “My aspiration has been fulfilled. Now I will have the pair of tusks of that elephant brought to me.” Then, having smeared her body with oil and put on a soiled garment, she showed the appearance of being ill, entered the royal bedchamber, and lay down on the couch. The king asked, “Where is Subhaddā?” and when he heard, “She is ill,” he entered the royal bedchamber, sat down on the couch, and while stroking her back, he spoke the first stanza:

97.

97.

‘‘Kiṃ [Pg.41] nu socasinuccaṅgi, paṇḍūsi varavaṇṇini;

Milāyasi visālakkhi, mālāva parimadditā’’ti.

“Why do you grieve so, O slender one, why are you pale, O you of lovely complexion? You are withering, O wide-eyed one, like a garland that has been crushed.”

Tattha anuccaṅgīti kañcanasannibhasarīre. Mālāva parimadditāti hatthehi parimadditā padumamālā viya.

Herein, `anuccaṅgī` means: O you with a body like gold. `Mālāva parimadditā` means: like a lotus garland crushed by hand.

Taṃ sutvā sā itaraṃ gāthamāha –

Hearing that, she spoke the other stanza:

98.

98.

‘‘Dohaḷo me mahārāja, supinantenupajjhagā;

Na so sulabharūpova, yādiso mama dohaḷo’’ti.

“A craving has arisen in me, great king, that came to me in a dream. The object of my craving is not of a kind that is easy to obtain.”

Tattha na soti yādiso mama supinantenupajjhagā supine passantiyā mayā diṭṭho dohaḷo, so sulabharūpo viya na hoti, dullabho so, mayhaṃ pana taṃ alabhantiyā jīvitaṃ natthīti avaca.

Herein, `na so` means: the craving that arose from a dream, which I saw while dreaming, is not of a kind that is easy to obtain; it is difficult to obtain. She said: “But for me, if I do not obtain it, there is no life.”

Taṃ sutvā rājā gāthamāha –

Hearing that, the king spoke a stanza:

99.

99.

‘‘Ye keci mānusā kāmā, idha lokamhi nandane;

Sabbe te pacurā mayhaṃ, ahaṃ te dammi dohaḷa’’nti.

“Whatever human sensual pleasures exist in this delightful world, all are available to me in abundance. I will give you the object of your craving.”

Tattha pacurāti bahū sulabhā.

Herein, `pacurā` means: many and easy to obtain.

Taṃ sutvā devī, ‘‘mahārāja, dullabho mama dohaḷo, na taṃ idāni kathemi, yāvattakā pana te vijite luddā, te sabbe sannipātetha, tesaṃ majjhe kathessāmī’’ti dīpentī anantaraṃ gāthamāha –

Hearing that, the queen, making it clear, said: “Great king, the object of my craving is difficult to obtain. I will not speak of it now. But assemble all the hunters in your dominion; I will speak in their midst.” Then she spoke the following stanza:

100.

100.

‘‘Luddā deva samāyantu, ye keci vijite tava;

Etesaṃ ahamakkhissaṃ, yādiso mama dohaḷo’’ti.

“Let the hunters assemble, O lord, all those who are in your dominion. To them I will declare what my craving is like.”

Rājā ‘‘sādhū’’ti sirigabbhā nikkhamitvā ‘‘yāvatikā tiyojanasatike kāsikaraṭṭhe luddā, tesaṃ sannipātatthāya bheriṃ carāpethā’’ti amacce āṇāpesi. Te tathā akaṃsu. Nacirasseva kāsiraṭṭhavāsino luddā yathābalaṃ paṇṇākāraṃ gahetvā āgantvā āgatabhāvaṃ rañño ārocāpesuṃ[Pg.42]. Te sabbepi saṭṭhisahassamattā ahesuṃ. Rājā tesaṃ āgatabhāvaṃ ñatvā vātapāne ṭhito hatthaṃ pasāretvā tesaṃ āgatabhāvaṃ deviyā kathento āha –

The king said, “Very well,” and, emerging from the royal bedchamber, he commanded his ministers: “Have a drum beaten for the assembly of all the hunters in the three-hundred-yojana kingdom of Kāsi.” They did so. Before long, the hunters dwelling in the Kāsi kingdom arrived, bringing gifts according to their ability, and had their arrival announced to the king. They numbered sixty thousand in all. When the king learned of their arrival, he stood at a window, stretched out his hand, and, telling the queen of their arrival, he said:

101.

101.

‘‘Ime te luddakā devi, katahatthā visāradā;

Vanaññū ca migaññū ca, mamatthe cattajīvitā’’ti.

“Here are those hunters, O queen, skilled and expert, knowers of the forest and knowers of beasts, who have given up their lives for my sake.”

Tattha ime teti ye tvaṃ sannipātāpesi, ime te. Katahatthāti vijjhanachedanesu katahatthā kusalā susikkhitā. Visāradāti nibbhayā. Vanaññū ca migaññū cāti vanāni ca mige ca jānanti. Mamattheti sabbepi cete mamatthe cattajīvitā, yamahaṃ icchāmi, taṃ karontīti.

Herein, `ime te` means: these are the ones you had assembled. `Katahatthā` means: skilled of hand, clever, and well-trained in piercing and cutting. `Visāradā` means: fearless. `Vanaññū ca migaññū ca` means: they know the forests and the beasts. `Mamatthe` means: all of them have given up their lives for my sake; they do whatever I wish.

Taṃ sutvā devī te āmantetvā itaraṃ gāthamāha –

Hearing that, the queen addressed them and spoke the other stanza:

102.

102.

‘‘Luddaputtā nisāmetha, yāvantettha samāgatā;

Chabbisāṇaṃ gajaṃ setaṃ, addasaṃ supine ahaṃ;

Tassa dantehi me attho, alābhe natthi jīvita’’nti.

“Listen, sons of hunters, all who are gathered here! I saw in a dream a white elephant with six tusks. I have need of its tusks; if I do not get them, I cannot live!”

Tattha nisāmethāti suṇātha. Chabbisāṇanti chabbaṇṇavisāṇaṃ.

Herein, `nisāmetha` means: listen. `Chabbisāṇaṃ` means: having tusks of six colors.

Taṃ sutvā luddaputtā āhaṃsu –

Hearing that, the sons of the hunters said:

103.

103.

‘‘Na no pitūnaṃ na pitāmahānaṃ, diṭṭho suto kuñjaro chabbisāṇo;

Yamaddasā supine rājaputtī, akkhāhi no yādiso hatthināgo’’ti.

“A six-tusked elephant has not been seen or heard of by our fathers or our grandfathers. O princess, describe to us what this great elephant you saw in a dream is like.”

Tattha pitūnanti karaṇatthe sāmivacanaṃ. Idaṃ vuttaṃ hoti – devi neva amhākaṃ pitūhi, na pitāmahehi evarūpo kuñjaro diṭṭhapubbo, pageva amhehi, tasmā attanā diṭṭhalakkhaṇavasena akkhāhi no, yādiso tayā diṭṭho hatthināgoti.

Herein, `pitūnaṃ` is the genitive case used in the sense of the instrumental. This is what was said: “O queen, such an elephant has never been seen before by our fathers, nor by our grandfathers, still less by us. Therefore, describe to us, according to the characteristics you have seen, what kind of great elephant you saw.”

Anantaragāthāpi [Pg.43] teheva vuttā –

The following stanza was also spoken by them:

104.

104.

‘‘Disā catasso vidisā catasso, uddhaṃ adho dasa disā imāyo;

Katamaṃ disaṃ tiṭṭhati nāgarājā, yamaddasā supine chabbisāṇa’’nti.

“The four directions, the four intermediate directions, above, below—these are the ten directions. In which direction does the elephant king dwell, the six-tusked one whom you saw in a dream?”

Tattha disāti disāsu. Katamanti etāsu disāsu katamāya disāyāti.

Herein, `disaṃ` is used in the locative sense, meaning `disāsu` (in the directions). `Katamaṃ` means: in which of these directions.

Evaṃ vutte subhaddā sabbe ludde oloketvā tesaṃ antare patthaṭapādaṃ bhattapuṭasadisajaṅghaṃ mahājāṇukaṃ mahāphāsukaṃ bahalamassutambadāṭhikaṃ nibbiddhapiṅgalaṃ dussaṇṭhānaṃ bībhacchaṃ sabbesaṃ matthakamatthakena paññāyamānaṃ mahāsattassa pubbaveriṃ sonuttaraṃ nāma nesādaṃ disvā ‘‘esa mama vacanaṃ kātuṃ sakkhissatī’’ti rājānaṃ anujānāpetvā taṃ ādāya sattabhūmikapāsādassa uparimatalaṃ āruyha uttarasīhapañjaraṃ vivaritvā uttarahimavantābhimukhaṃ hatthaṃ pasāretvā catasso gāthā abhāsi –

When this was said, Subhaddā surveyed all the hunters and saw among them a hunter named Sonuttara, a former enemy of the Great Being. He had splayed feet, calves like rice-baskets, large knees, large ribs, a thick beard and reddish-brown fangs, piercing tawny eyes, a misshapen and repulsive body, and was so tall that the top of his head could be seen above all the others. Thinking, “This one will be able to do my bidding,” she obtained the king’s permission, took him up to the top floor of the seven-storied palace, opened the northern lion-window, stretched out her hand towards the northern Himālaya, and spoke four stanzas:

105.

105.

‘‘Ito ujuṃ uttariyaṃ disāyaṃ, atikkamma so satta girī brahmante;

Suvaṇṇapasso nāma girī uḷāro, supupphito kimpurisānuciṇṇo.

“Straight north from here, beyond seven great mountains, there is a lofty mountain named Golden Side, well-blossomed and frequented by kimpurisas.

106.

106.

‘‘Āruyha selaṃ bhavanaṃ kinnarānaṃ, olokaya pabbatapādamūlaṃ;

Atha dakkhasī meghasamānavaṇṇaṃ, nigrodharājaṃ aṭṭhasahassapādaṃ.

“Having climbed that rocky mountain, the abode of the kinnaras, look down at the mountain’s base. Then you will see, the color of a cloud, a kingly banyan with eight thousand offshoots.

107.

107.

‘‘Tatthacchatī kuñjaro chabbisāṇo, sabbaseto duppasaho parebhi;

Rakkhanti naṃ aṭṭhasahassanāgā, īsādantā vātajavappahārino.

“There dwells the six-tusked elephant, all white, invincible to others. Eight thousand elephants guard him, with tusks like chariot-poles, attacking with the speed of the wind.

108.

108.

‘‘Tiṭṭhanti [Pg.44] te tumūlaṃ passasantā, kuppanti vātassapi eritassa;

Manussabhūtaṃ pana tattha disvā, bhasmaṃ kareyyuṃ nāssa rajopi tassā’’ti.

“They stand at its root, breathing; they get angry even at the stirring of the wind. But on seeing a human being there, they would reduce him to ash, so that not even his dust would remain.”

Tattha itoti imamhā ṭhānā. Uttariyanti uttarāya. Uḷāroti mahā itarehi chahi pabbatehi uccataro. Olokayāti ālokeyyāsi. Tatthacchatīti tasmiṃ nigrodhamūle gimhasamaye udakavātaṃ sampaṭicchanto tiṭṭhati. Duppasahoti aññe taṃ upagantvā pasayhakāraṃ kātuṃ samatthā nāma natthīti duppasaho parebhi. Īsādantāti rathīsāya samānadantā. Vātajavappahārinoti vātajavena gantvā paccāmitte paharaṇasīlā evarūpā aṭṭhasahassanāgā nāgarājānaṃ rakkhanti. Tumūlanti bhiṃsanakaṃ mahāsaddānubandhaṃ assāsaṃ muñcantā tiṭṭhanti. Eritassāti vātapaharitassa yaṃ saddānubandhaṃ eritaṃ calanaṃ kampanaṃ, tassapi kuppanti, evaṃpharusā te nāgā. Nāssāti tassa nāsavātena viddhaṃsetvā bhasmaṃ katassa tassa rajopi na bhaveyyāti.

Here, 'from this place' means from this place. 'Northern' means to the north. 'Vast' means great, higher than the other six mountains. 'You should look' means you should look. 'He stands there' means he stands there at the foot of the banyan tree, receiving the cool breeze during the summer season. 'Unassailable' means he is unassailable by others, as no one is capable of approaching him and doing him violence. 'With tusks like chariot-poles' means having tusks like chariot-poles. 'Striking with the speed of the wind' means that such eight thousand nāgas, who are accustomed to moving with the speed of the wind and striking their enemies, protect the nāga king. 'Tumultuously' means they stand releasing a breath accompanied by a terrifying and great sound. 'Of what is stirred' means they become angry even at the movement, shaking, and trembling stirred up by the striking of the wind; so fierce are those nāgas. 'Not of him' means not even the dust of him would remain if he were shattered and reduced to ashes by the blast from his nostrils.

Taṃ sutvā sonuttaro maraṇabhayabhīto āha –

Hearing that, Sonuttara, terrified by the fear of death, said:

109.

109.

‘‘Bahū hime rājakulamhi santi, piḷandhanā jātarūpassa devi;

Muttā maṇī veḷuriyāmayā ca, kiṃ kāhasi dantapiḷandhanena;

Māretukāmā kuñjaraṃ chabbisāṇaṃ, udāhu ghātessasi luddaputte’’ti.

"Many indeed are the gold ornaments in the royal household, O queen; pearls, gems, and those made of beryl. What will you do with an ornament of tusk? Do you wish to kill the six-tusked elephant, or will you have the hunter's sons slain?"

Tattha piḷandhanāti ābharaṇāni. Veḷuriyāmayāti veḷuriyamayāni. Ghātessasīti udāhu piḷandhanāpadesena luddaputte ghātāpetukāmāsīti pucchati.

Here, 'ornaments' means ornaments. 'Made of beryl' means made of beryl. 'Will you have slain' means: he asks, 'Or, under the pretext of an ornament, do you wish to have the hunter's sons slain?'

Tato devī gāthamāha –

Then the queen spoke this verse:

110.

110.

‘‘Sā issitā dukkhitā casmi ludda, uddhañca sussāmi anussarantī;

Karohi me luddaka etamatthaṃ, dassāmi te gāmavarāni pañcā’’ti.

"Jealous and afflicted am I, O hunter, and remembering, I wither away. Accomplish this purpose for me, hunter, and I will give you five excellent villages."

Tattha [Pg.45] sāti sā ahaṃ. Anussarantīti tena vāraṇena pure mayi kataṃ veraṃ anussaramānā. Dassāmi teti etasmiṃ te atthe nipphādite saṃvacchare satasahassuṭṭhānake pañca gāmavare dadāmīti.

Here, 'she' means 'that I.' 'Remembering' means remembering the enmity done to me in the past by that elephant. 'I will give you' means: 'When this matter has been accomplished for you, I will give you five excellent villages that yield an annual income of a hundred thousand.'

Evañca pana vatvā ‘‘samma luddaputta ahaṃ ‘etaṃ chaddantahatthiṃ mārāpetvā yamakadante āharāpetuṃ samatthā homī’ti pubbe paccekabuddhānaṃ dānaṃ datvā patthanaṃ paṭṭhapesiṃ, mayā supinantena diṭṭhaṃ nāma natthi, sā pana mayā patthitapatthanā samijjhissati, tvaṃ gacchanto mā bhāyī’’ti taṃ samassāsetvā pesesi. So ‘‘sādhu, ayye’’ti tassā vacanaṃ sampaṭicchitvā ‘‘tena hi me pākaṭaṃ katvā tassa vasanaṭṭhānaṃ kathehī’’ti pucchanto imaṃ gāthamāha –

And having spoken thus, she said: 'Friend hunter's son, in the past I gave a gift to Paccekabuddhas and made an aspiration: "May I be able to have this six-tusked elephant killed and its pair of tusks brought to me." This is not something I have seen in a dream, but that aspiration I made will surely be fulfilled. Go, and do not be afraid.' Having thus comforted him, she sent him off. He accepted her words, saying, 'Very well, noble lady,' and then, asking, 'Then please make its dwelling place clear and describe it to me,' he spoke this verse:

111.

111.

‘‘Katthacchatī kattha mupeti ṭhānaṃ, vīthissa kā nhānagatassa hoti;

Kathañhi so nhāyati nāgarājā, kathaṃ vijānemu gatiṃ gajassā’’ti.

"Where does it dwell, where does it go to rest? What is its path when it goes to bathe? How does that nāga king bathe? How may we know the way of the elephant?"

Tattha katthacchatīti kattha vasati. Kattha mupetīti kattha upeti, kattha tiṭṭhatīti attho. Vīthissa kāti tassa nhānagatassa kā vīthi hoti, kataramaggena so gacchati. Kathaṃ vijānemu gatinti tayā akathite mayaṃ kathaṃ tassa nāgarājassa gatiṃ vijānissāma, tasmā kathehi noti attho.

Here, 'where does it dwell' means: where does it dwell? 'Where does it go' means: where does it go, where does it stand? That is the meaning. 'What is its path' means: what is the path of the one who has gone to bathe; by which way does it go? 'How may we know the way' means: since you have not told us, how can we know the way of that nāga king? Therefore, tell us. That is the meaning.

Tato sā jātissarañāṇena paccakkhato diṭṭhaṭṭhānaṃ tassa ācikkhantī dve gāthā abhāsi –

Then she, with her knowledge of remembering past lives, directly seeing the place, spoke two verses describing it to him:

112.

112.

‘‘Tattheva sā pokkharaṇī adūre, rammā sutitthā ca mahodikā ca;

Sampupphitā bhamaragaṇānuciṇṇā, ettha hi so nhāyati nāgarājā.

"Right there, not far away, is that lotus pond, delightful, with good bathing spots and abundant water, abloom with flowers and frequented by swarms of bees. It is here that the nāga king bathes."

113.

113.

‘‘Sīsaṃ [Pg.46] nahātuppalamālabhārī, sabbaseto puṇḍarīkattacaṅgī;

Āmodamāno gacchati sanniketaṃ, purakkhatvā mahesiṃ sabbabhadda’’nti.

"Having bathed his head, bearing a garland of blue lotuses, all white, with limbs and skin like a white lotus, rejoicing, he goes to his dwelling, having placed his chief queen, Sabbabhaddā, at the fore."

Tattha tatthevāti tassa vasanaṭṭhāneyeva. Pokkharaṇīti chaddantadahaṃ sandhāyāha. Sampupphitāti duvidhehi kumudehi tividhehi uppalehi pañcavaṇṇehi ca padumehi samantato pupphitā. Ettha hi soti so nāgarājā ettha chaddantadahe nhāyati. Uppalamālabhārīti uppalādīnaṃ jalajathalajānaṃ pupphānaṃ mālaṃ dhārento. Puṇḍarīkattacaṅgīti puṇḍarīkasadisatacena odātena aṅgena samannāgato. Āmodamānoti āmoditapamodito. Sanniketanti attano vasanaṭṭhānaṃ. Purakkhatvāti sabbabhaddaṃ nāma mahesiṃ purato katvā aṭṭhahi nāgasahassehi parivuto attano vasanaṭṭhānaṃ gacchatīti.

Here, 'right there' means in his very dwelling place. 'Lotus pond': this is said referring to the Chaddanta Lake. 'Abloom with flowers' means abloom all around with two kinds of white water lilies, three kinds of blue lotuses, and five-colored lotuses. 'It is here that' means: that nāga king bathes here in the Chaddanta Lake. 'Bearing a garland of blue lotuses' means bearing a garland of lotuses and other aquatic and terrestrial flowers. 'With limbs and skin like a white lotus' means endowed with a pure body with skin like a white lotus. 'Rejoicing' means delighted and joyful. 'To his dwelling' means to his own dwelling place. 'Having placed at the fore' means: having placed the chief queen named Sabbabhaddā at the fore, surrounded by eight thousand nāgas, he proceeds to his own dwelling place.

Taṃ sutvā sonuttaro ‘‘sādhu ayye, ahaṃ taṃ vāraṇaṃ māretvā tassa dante āharissāmī’’ti sampaṭicchi. Athassa sā tuṭṭhā sahassaṃ datvā ‘‘gehaṃ tāva gaccha, ito sattāhaccayena tattha gamissasī’’ti taṃ uyyojetvā kammāre pakkosāpetvā ‘‘tātā amhākaṃ vāsipharasu-kuddāla-nikhādana-muṭṭhikaveḷugumbacchedana-sattha-tiṇalāyana-asilohadaṇḍakakacakhāṇuka- ayasiṅghāṭakehi attho, sabbaṃ sīghaṃ katvā āharathā’’ti āṇāpetvā cammakāre pakkosāpetvā ‘‘tātā amhākaṃ kumbhabhāragāhitaṃ cammabhastaṃ kātuṃ vaṭṭati, cammayottavarattahatthipādaupāhanacammachattehipi no attho, sabbaṃ sīghaṃ katvā āharathā’’ti āṇāpesi. Te ubhopi sabbāni tāni sīghaṃ katvā āharitvā adaṃsu. Sā tassa pātheyyaṃ saṃvidahitvā araṇisahitaṃ ādiṃ katvā sabbaṃ upakaraṇañca baddhasattumādiṃ katvā pātheyyañca cammabhastāyaṃ pakkhipi, taṃ sabbampi kumbhabhāramattaṃ ahosi.

Hearing this, Sonuttara agreed, saying: 'Very well, noble lady. I will kill that elephant and bring its tusks.' Then she, delighted, gave him a thousand and dismissed him, saying: 'For now, go home. You are to go there after seven days have passed.' She had blacksmiths summoned and ordered them: 'Sirs, we have need of an adze, an axe, a spade, a mattock, a hammer, a knife for cutting bamboo thickets, a grass-cutting sword, an iron rod, a saw, stakes, and an iron tripod. Make all this quickly and bring it.' Then she had leatherworkers summoned and ordered them: 'Sirs, it is necessary to make a leather sack that can hold a pot-load. We also have need of leather straps, thongs, sandals, and a leather parasol. Make all this quickly and bring it.' Both groups quickly made all these things and brought them to her. She prepared his journey-provisions, and packed all the equipment, beginning with the fire-sticks, and the provisions, beginning with tied-up parched grain, into the leather sack. All of it amounted to the measure of a pot-load.

Sonuttaropi attano parivacchaṃ katvā sattame divase āgantvā deviṃ vanditvā aṭṭhāsi. Atha naṃ sā ‘‘niṭṭhitaṃ te samma sabbūpakaraṇaṃ, imaṃ tāva pasibbakaṃ gaṇhā’’ti āha. So pana mahāthāmo pañcannaṃ hatthīnaṃ balaṃ [Pg.47] dhāreti, tasmā tambūlapasibbakaṃ viya ukkhipitvā upakacchantare ṭhapetvā rittahattho viya aṭṭhāsi. Subhaddā luddassa puttadārānaṃ paribbayaṃ datvā rañño ācikkhitvā sonuttaraṃ uyyojesi. Sopi rājānañca deviñca vanditvā rājanivesanā oruyha rathe ṭhatvā mahantena parivārena nagarā nikkhamitvā gāmanigamajanapadaparamparāya paccantaṃ patvā jānapade nivattetvā paccantavāsīhi saddhiṃ araññaṃ pavisitvā manussapathaṃ atikkamma paccantavāsinopi nivattetvā ekakova gacchanto tiṃsayojanaṃ patvā paṭhamaṃ dabbagahanaṃ kāsagahanaṃ tiṇagahanaṃ tulasigahanaṃ saragahanaṃ tirivacchagahananti cha gahanāni, kaṇṭakaveḷugumbagahanāni vettagahanaṃ omissakagahanaṃ naḷagahanaṃ saragahanasadisaṃ uragenapi dubbinivijjhaṃ ghanavanagahanaṃ rukkhagahanaṃ veḷugahanaṃ aparampi veḷugumbagahanaṃ kalalagahanaṃ udakagahanaṃ pabbatagahananti aṭṭhārasa gahanāni paṭipāṭiyā patvā dabbagahanādīni asitena lāyitvā tulasigahanādīni veḷugumbacchedanasatthena chinditvā rukkhe pharasunā koṭṭetvā atimahante rukkhe nikhādanena vijjhitvā maggaṃ karonto veḷuvane nisseṇiṃ katvā veḷugumbaṃ āruyha veḷuṃ chinditvā aparassa veḷugumbassa upari pātetvā veḷugumbamatthakena gantvā kalalagahane sukkharukkhapadaraṃ attharitvā tena gantvā aparaṃ attharitvā itaraṃ ukkhipitvā puna purato attharanto taṃ atikkamitvā udakagahane doṇiṃ katvā tāya udakagahanaṃ taritvā pabbatapāde ṭhatvā ayasiṅghāṭakaṃ yottena bandhitvā uddhaṃ khipitvā pabbate laggāpetvā yottenāruyha vajiraggena lohadaṇḍena pabbataṃ vijjhitvā khāṇukaṃ koṭṭetvā tattha ṭhatvā siṅghāṭakaṃ ākaḍḍhitvā puna upari laggāpetvā tattha ṭhito cammayottaṃ olambetvā taṃ ādāya otaritvā heṭṭhimakhāṇuke bandhitvā vāmahatthena yottaṃ gahetvā dakkhiṇahatthena muggaraṃ ādāya yottaṃ paharitvā khāṇukaṃ nīharitvā puna abhiruhati. Etenupāyena pabbatamatthakaṃ abhiruyha parato otaranto purimanayeneva paṭhamaṃ pabbatamatthake khāṇukaṃ koṭṭetvā cammapasibbake yottaṃ bandhitvā khāṇuke veṭhetvā sayaṃ antopasibbake nisīditvā makkaṭakānaṃ makkaṭasuttavissajjanākārena yottaṃ viniveṭhento otarati. Cammachattena vātaṃ gāhāpetvā sakuṇo viya otaratītipi vadantiyeva.

Sonuttara, having prepared his own provisions, arrived on the seventh day, paid homage to the queen, and stood by. Then she said to him, “Friend, all your equipment is ready. Take this bag for now.” But he, a man of great strength, possessed the might of five elephants, so he lifted it as if it were a betel-pouch, placed it under his arm, and stood as if empty-handed. Subhaddā, having given an allowance for the hunter’s wife and children, informed the king and sent Sonuttara on his way. He, too, paid homage to the king and queen, descended from the royal palace, mounted a chariot, and left the city with a great retinue. Passing through villages, towns, and districts in succession, he reached the frontier. Having sent back the country folk, he entered the forest with the frontier dwellers. Having passed the path of humans, he sent back the frontier dwellers too and, proceeding alone, he traveled for thirty yojanas. He first came to six kinds of thickets: a thicket of dabba grass, of kāsa grass, of ordinary grass, of tulasi plants, of sara grass, and of tirivaccha grass. Then he came in succession to eighteen kinds of impassable places, among them: thickets of thorny bamboo, of cane, of mixed growth, of reeds, one like a thicket of sara grass, a dense forest impenetrable even to a snake, a thicket of trees, a thicket of bamboo, another thicket of bamboo clumps, an impassable mire, an impassable stretch of water, and an impassable mountain. He mowed down the thickets of dabba grass and the others with a sickle; he cut through the thickets of tulasi and the others with a bamboo-clump cutter; he chopped down the trees with an axe and pierced the huge trees with a chisel, making a path. In a bamboo forest, he made a ladder, climbed a bamboo clump, cut a bamboo stalk, and let it fall on top of another bamboo clump, and thus went across on the tops of the bamboo clumps. In the impassable mire, he spread out planks of dry wood and went across on them, spreading another plank in front, picking up the one behind, and again spreading it in front. In the impassable stretch of water, he made a canoe and crossed the water in it. Standing at the foot of the mountain, he tied an iron grappling hook to a rope, threw it up and made it catch on the mountain. He climbed up by the rope, and with an iron rod tipped with adamant he pierced the mountain and drove in a stake. Standing on that, he pulled up the grappling hook and again made it catch higher up. Standing there, he let down a leather strap, took hold of it and descended, tied it to the lower stake, and holding the strap with his left hand and taking a hammer in his right, he struck the strap, pulled out the stake, and climbed up again. By this means he climbed to the top of the mountain. Descending on the other side, he followed the same method as before. First, he drove a stake into the mountain top, tied a rope to his leather bag, wound it around the stake, and sitting inside the bag, he unwound the rope and descended in the way monkeys let down their monkey-line. Some say he descended like a bird by catching the wind with a leather parasol.

Evaṃ [Pg.48] tassa subhaddāya vacanaṃ ādāya nagarā nikkhamitvā sattarasa gahanāni atikkamitvā pabbatagahanaṃ patvā tatrāpi cha pabbate atikkamitvā suvaṇṇapassapabbatamatthakaṃ āruḷhabhāvaṃ āvikaronto satthā āha –

Thus, having accepted Subhaddā’s word, the hunter left the city, passed through seventeen impassable regions, reached the impassable mountain region, and there too crossed six mountains. To make clear that he had climbed to the summit of the mountain named Suvaṇṇapassa, the Teacher said:

114.

114.

‘‘Tattheva so uggahetvāna vākyaṃ, ādāya tūṇiñca dhanuñca luddo;

Vituriyati satta girī brahante, suvaṇṇapassaṃ nāma giriṃ uḷāraṃ.

“Right there, having taken her word, the hunter took his quiver and his bow; he ranged among seven great mountains, seeking the splendid mountain named Suvaṇṇapassa.”

115.

115.

‘‘Āruyha selaṃ bhavanaṃ kinnarānaṃ, olokayī pabbatapādamūlaṃ;

Tatthaddasā meghasamānavaṇṇaṃ, nigrodharājaṃ aṭṭhasahassapādaṃ.

“Having climbed the rock, the kinnaras’ abode, he looked down at the mountain’s foot; there he saw, the color of a cloud, the kingly banyan with eight thousand roots.”

116.

116.

‘‘Tatthaddasā kuñjaraṃ chabbisāṇaṃ, sabbasetaṃ duppasahaṃ parebhi;

Rakkhanti naṃ aṭṭhasahassanāgā, īsādantā vātajavappahārino.

“There he saw the six-tusked elephant, all white, unassailable by others; eight thousand elephants guard him, with tusks like chariot-poles, striking with the speed of wind.”

117.

117.

‘‘Tatthaddasā pokkharaṇiṃ adūre, rammaṃ sutitthañca mahodikañca;

Sampupphitaṃ bhamaragaṇānuciṇṇaṃ, yattha hi so nhāyati nāgarājā.

“There nearby he saw a lotus pond, delightful, with fine fords and ample water, covered in blossoms, frequented by swarms of bees, where that elephant king was wont to bathe.”

118.

118.

‘‘Disvāna nāgassa gatiṃ ṭhitiñca, vīthissayā nhānagatassa hoti;

Opātamāgacchi anariyarūpo, payojito cittavasānugāyā’’ti.

“Having seen the elephant’s gait and stance, his path to his resting and bathing place, the ignoble man, impelled by his own mind’s power, went to a place of ambush.”

Tattha soti, bhikkhave, so luddo tattheva sattabhūmikapāsādatale ṭhitāya tassā subhaddāya vacanaṃ uggahetvā saratūṇiñca mahādhanuñca ādāya pabbatagahanaṃ patvā ‘‘kataro nu kho suvaṇṇapassapabbato nāmā’’ti satta [Pg.49] mahāpabbate vituriyati, tasmiṃ kāle tuleti tīreti. So evaṃ tīrento suvaṇṇapassaṃ nāma giriṃ uḷāraṃ disvā ‘‘ayaṃ so bhavissatī’’ti cintesi. Olokayīti taṃ kinnarānaṃ bhavanabhūtaṃ pabbataṃ āruyha subhaddāya dinnasaññāvasena heṭṭhā olokesi. Tatthāti tasmiṃ pabbatapādamūle avidūreyeva taṃ nigrodhaṃ addasa.

Herein, Bhikkhus, by ‘he’ is meant that hunter. Right there: having taken the word of Subhaddā as she stood on the terrace of the seven-storied palace, he took his quiver of arrows and his great bow, reached the impassable mountain region, and ranged among the seven great mountains, thinking: “Now which one is the mountain named Suvaṇṇapassa?” At that time, ‘ranged among’ means he weighed and considered. While thus considering, he saw the splendid mountain named Suvaṇṇapassa and thought: “This must be it.” He looked down: having climbed that mountain which was the abode of the kinnaras, he looked down below by means of the sign given by Subhaddā. There: at the foot of that mountain, not far off, he saw that banyan tree.

Tatthāti tasmiṃ nigrodharukkhamūle ṭhitaṃ. Tatthāti tattheva antopabbate tassa nigrodhassāvidūre yattha so nhāyati, taṃ pokkharaṇiṃ addasa. Disvānāti suvaṇṇapassapabbatā oruyha hatthīnaṃ gatakāle hatthipādaupāhanaṃ āruyha tassa nāgarañño gataṭṭhānaṃ nibaddhavasanaṭṭhānaṃ upadhārento ‘‘iminā maggena gacchati, idha nhāyati, nhatvā uttiṇṇo, idha tiṭṭhatī’’ti sabbaṃ disvā ahirikabhāvena anariyarūpo tāya cittavasānugāya payojito, tasmā opātaṃ āgacchi paṭipajji, āvāṭaṃ khaṇīti attho.

There: standing at the foot of that banyan tree. There: right there within the mountain, not far from that banyan tree, he saw that lotus pond where the elephant bathed. Having seen: having descended from the Suvaṇṇapassa mountain, he followed the tracks of the elephants. Observing the regular dwelling place of that elephant king—thinking, “He goes by this path, he bathes here, having bathed he comes out, he stands here”—having seen all this, being of ignoble nature on account of his shamelessness, impelled by the power of his own mind, he therefore went to a place of ambush, that is, he undertook to dig a pit. This is the meaning.

Tatrāyaṃ anupubbikathā – ‘‘so kira mahāsattassa vasanokāsaṃ sattamāsādhikehi sattahi saṃvaccharehi sattahi ca divasehi patvā vuttanayeneva tassa vasanokāsaṃ sallakkhetvā ‘‘idha āvāṭaṃ khaṇitvā tasmiṃ ṭhito vāraṇādhipatiṃ visapītena sallena vijjhitvā jīvitakkhayaṃ pāpessāmī’’ti vavatthapetvā araññaṃ pavisitvā thambhādīnaṃ atthāya rukkhe chinditvā dabbasambhāre sajjetvā hatthīsu nhānatthāya gatesu tassa vasanokāse mahākuddālena caturassaṃ āvāṭaṃ khaṇitvā uddhatapaṃsuṃ bījaṃ vapanto viya udakena vikiritvā udukkhalapāsāṇānaṃ upari thambhe patiṭṭhapetvā tulā ca kāje ca datvā padarāni attharitvā kaṇḍappamāṇaṃ chiddaṃ katvā upari paṃsuñca kacavarañca pakkhipitvā ekena passena attano pavisanaṭṭhānaṃ katvā evaṃ niṭṭhite āvāṭe paccūsakāleyeva patisīsakaṃ paṭimuñcitvā kāsāyāni paridahitvā saddhiṃ visapītena sallena dhanuṃ ādāya āvāṭaṃ otaritvā aṭṭhāsi. Tamatthaṃ pakāsento satthā āha –

Here is the story in sequence. It is said that after seven years, seven months, and seven days, he reached the Great Being’s dwelling place. Having noted the dwelling place in the way described, he made a resolve: “I will dig a pit here, and standing in it, I will shoot the lord of elephants with a poisoned arrow and bring him to his end.” Having made this decision, he entered the forest, cut down trees for posts and other things, and prepared his materials. When the elephants had gone to bathe, he dug a square pit in the Great Being’s dwelling place with a large hoe. He scattered the excavated earth and sprinkled it with water as if sowing seed. He set up posts on top of mortar-stones, placed beams and poles, and spread planks over them. He made a hole the size of an arrow-shaft and on top he threw earth and rubbish. On one side he made an entrance for himself. When the pit was thus finished, at dawn he put on a head-wrap, donned saffron robes, and taking his bow along with a poisoned arrow, he descended into the pit and stood there. To illuminate this matter, the Teacher said:

119.

119.

‘‘Khaṇitvāna kāsuṃ phalakehi chādayi, attānamodhāya dhanuñca luddo;

Passāgataṃ puthusallena nāgaṃ, samappayī dukkaṭakammakārī.

“Having dug a pit and covered it with planks, the hunter concealed himself and his bow; when the elephant came alongside, the evil-doer struck him with a broad-tipped arrow.”

120.

120.

‘‘Viddho [Pg.50] ca nāgo koñcamanādi ghoraṃ, sabbe ca nāgā ninnaduṃ ghorarūpaṃ;

Tiṇañca kaṭṭhañca raṇaṃ karontā, dhāviṃsu te aṭṭha disā samantato.

“Being struck, the elephant uttered a terrible cry, and all the elephants roared a dreadful roar; tearing up grass and wood in their frenzy, they fled in all eight directions.”

121.

121.

‘‘Vadhissametanti parāmasanto, kāsāvamaddakkhi dhajaṃ isīnaṃ;

Dukkhena phuṭṭhassudapādi saññā, arahaddhajo sabbhi avajjharūpo’’ti.

“As he was about to kill him, he saw the saffron robe, the banner of the sages; though stricken with pain, the perception arose: ‘The banner of the worthy ones is irreproachable to the good.’”

Tattha odhāyāti odahitvā pavesetvā. Passāgatanti attano āvāṭassa passaṃ āgataṃ. So kira dutiyadivase āgantvā nhatvā uttiṇṇo tasmiṃ mahāvisālamālake nāma padese aṭṭhāsi. Athassa sarīrato udakaṃ nābhipadesena ogalitvā tena chiddena luddassa sarīre pati. Tāya saññāya so mahāsattassa āgantvā ṭhitabhāvaṃ ñatvā taṃ passāgataṃ puthunā sallena samappayi vijjhi. Dukkaṭakammakārīti tassa mahāsattassa kāyikacetasikassa dukkhassa uppādanena dukkaṭassa kammassa kārako.

Herein, concealed: having placed himself inside, having entered. Came alongside: came to the side of his pit. It is said that on the second day, the elephant came, bathed, emerged from the water, and stood in a place named the Great Vast Terrace. Then water dripped from his body around the navel, fell through that hole, and landed on the hunter’s body. By that sign the hunter knew that the Great Being had come and was standing there, and when he came alongside, he struck him with a broad-tipped arrow, that is, he pierced him. The evil-doer: he is the doer of a wicked deed because he caused physical and mental suffering to that Great Being.

Koñcamanādīti koñcanādaṃ akari. Tassa kira taṃ sallaṃ nābhiyaṃ pavisitvā pihakādīni sañcuṇṇetvā antāni chinditvā piṭṭhibhāgaṃ pharasunā padālentaṃ viya uggantvā ākāse pakkhandi. Bhinnarajatakumbhato rajanaṃ viya pahāramukhena lohitaṃ pagghari, balavavedanā uppajji. So vedanaṃ adhivāsetuṃ asakkonto vedanāppatto sakalapabbataṃ ekaninnādaṃ karonto tikkhattuṃ mahantaṃ koñcanādaṃ nadi. Sabbe cāti tepi sabbe aṭṭhasahassanāgā taṃ saddaṃ sutvā maraṇabhayabhītā ghorarūpaṃ ninnaduṃ anuravaṃ kariṃsu. Raṇaṃ karontāti tena saddena gantvā chaddantavāraṇaṃ vedanāppattaṃ disvā ‘‘paccāmittaṃ gaṇhissāmā’’ti tiṇañca kaṭṭhañca cuṇṇavicuṇṇaṃ karontā samantā dhāviṃsu.

He uttered a heron's cry. It is said that the arrow entered his navel, crushed his spleen and other organs, severed his intestines, and then, as if splitting his back with an axe, it burst out and soared into the sky. Blood gushed from the opening of the wound like red dye from a broken silver pot, and intense pain arose. Unable to endure the pain, overcome by suffering, he made the entire mountain resound with a single roar and three times uttered a great heron's cry. And all of them, all eight thousand elephants, hearing that sound, terrified by the fear of death, made a dreadful roar in response. Making a commotion, they rushed about on all sides, and seeing the six-tusked elephant overcome with pain, they crushed grass and wood to powder, thinking, 'We will seize the enemy!'

Vadhissametanti ‘‘bhikkhave, so chaddantavāraṇo disā pakkantesu nāgesu subhaddāya kareṇuyā passe ṭhatvā sandhāretvā samassāsayamānāya vedanaṃ adhivāsetvā kaṇḍassa āgataṭṭhānaṃ sallakkhento ‘sace [Pg.51] idaṃ puratthimadisādīhi āgataṃ abhavissa, kumbhādīhi pavisitvā pacchimakāyīdīhi nikkhamissa, idaṃ pana nābhiyā pavisitvā ākāsaṃ pakkhandi, tasmā pathaviyaṃ ṭhitena vissaṭṭhaṃ bhavissatī’ti upadhāretvā ṭhitaṭṭhānaṃ upaparikkhitukāmo ‘‘ko jānāti, kiṃ bhavissati, subhaddaṃ apanetuṃ vaṭṭatī’’ti cintetvā ‘‘bhadde, aṭṭhasahassanāgā mama paccāmittaṃ pariyesantā disā pakkhandā, tvaṃ idha kiṃ karosī’’ti vatvā, ‘‘deva, ahaṃ tumhe sandhāretvā samassāsentī ṭhitā, khamatha me’’ti tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu vanditvā tāya ākāsaṃ pakkhandāya nāgarājā bhūmiṃ pādanakhena pahari, padaraṃ uppatitvā gataṃ. So chiddena olokento sonuttaraṃ disvā ‘‘vadhissāmi na’’nti cittaṃ uppādetvā rajatadāmavaṇṇasoṇḍaṃ pavesetvā parāmasanto buddhānaṃ isīnaṃ dhajaṃ kāsāvaṃ addakkhi. Luddo kāsāvaṃ mahāsattassa hatthe ṭhapesi. So taṃ ukkhipitvā purato ṭhapesi. Athassa tena tathārūpenapi dukkhena phuṭṭhassa ‘‘arahaddhajo nāma sabbhi paṇḍitehi avajjharūpo, aññadatthu sakkātabbo garukātabboyevā’’ti ayaṃ saññā udapādi.

Monks, after the other elephants had departed in various directions, that six-tusked elephant endured the pain while the female elephant Subhaddā stood by his side, supporting and comforting him. Observing the place from which the arrow had come, he thought: 'If this had come from the eastern direction or the like, it would have entered through the front of my body, such as my temples, and exited through the rear. But this one entered my navel and flew up into the sky. Therefore, it must have been shot by someone standing on the ground.' Reflecting thus and wanting to investigate where the hunter stood, he thought: 'Who knows what will happen? It is best to send Subhaddā away.' Then he said: 'Dear one, eight thousand elephants are searching for my enemy in all directions. What are you doing here?' She replied: 'Lord, I am standing here supporting and consoling you. Forgive me.' After circumambulating him three times and paying homage at four points, she leaped into the sky. After she departed, the elephant king struck the ground with his toenail, and a fissure opened up. Looking through the fissure, he saw Sonuttara and the thought arose: 'Shall I kill him or not?' Extending his trunk, which was the color of a silver chain, he reached out and felt the ochre robe, the banner of the Buddhas and sages. The hunter placed the ochre robe in the Great Being’s trunk. He lifted it up and placed it before him. Then, even though afflicted by such intense suffering, this perception arose in him: 'The banner of the arahants is irreproachable to the good and wise; on the contrary, it should be honored and revered.'

So tena saddhiṃ sallapanto gāthādvayamāha –

Conversing with him, he spoke these two verses:

122.

122.

‘‘Anikkasāvo kāsāvaṃ, yo vatthaṃ paridahissati;

Apeto damasaccena, na so kāsāvamarahati.

Whoever would don the ochre robe while yet impure, devoid of self-control and truth, is not worthy of the ochre robe.

123.

123.

‘‘Yo ca vantakasāvassa, sīlesu susamāhito;

Upeto damasaccena, sa ve kāsāvamarahatī’’ti.

But one who has purged his impurities, is well established in the virtues, and is endowed with self-control and truth—he is indeed worthy of the ochre robe.

Tassattho – samma luddaputta yo puriso rāgādīhi kasāvehi anikkasāvo indriyadamena ceva vacīsaccena ca apeto anupagato tehi guṇehi kasāvarasapītaṃ kāsāvavatthaṃ paridahati, so taṃ kāsāvaṃ nārahati, nānucchaviko so tassa vatthassa. Yo pana tesaṃ kasāvānaṃ vantattā vantakasāvo assa sīlesu susamāhito supatiṭṭhito paripuṇṇasīlācāro, so taṃ kāsāvaṃ arahati nāmāti.

Its meaning is this: Friend, son of a hunter, any person who is not free from the stains of lust and so on, who is devoid of sense-restraint and truthfulness in speech, and yet wears the ochre robe dyed with the essence of those stains—he is not worthy of that ochre robe; he is unsuitable for that garment. But one who has purged those stains, who is well-composed and firmly established in the virtues, perfected in moral conduct—he is indeed worthy of that ochre robe.

Evaṃ vatvā mahāsatto tasmiṃ cittaṃ nibbāpetvā ‘‘samma kimatthaṃ tvaṃ maṃ vijjhasi, kiṃ attano atthāya, udāhu aññena payojitosī’’ti pucchi. Tamatthaṃ āvīkaronto satthā āha –

Having said this, the Great Being, extinguishing his anger toward him, asked: 'Friend, for what reason did you shoot me? Was it for your own sake, or were you employed by another?' Making this matter clear, the Teacher said:

124.

124.

‘‘Samappito [Pg.52] puthusallena nāgo, aduṭṭhacitto luddakamajjhabhāsi;

Kimatthayaṃ kissa vā samma hetu, mamaṃ vadhī kassa vāyaṃ payogo’’ti.

Struck by the mighty arrow, the elephant, with a mind free from malice, said to the hunter: 'For what purpose, friend, for what reason, did you strike me? Whose undertaking is this?'

Tattha kimatthayanti āyatiṃ kiṃ patthento. Kissa vāti kissa hetu kena kāraṇena, kiṃ nāma tava mayā saddhiṃ veranti adhippāyo. Kassa vāti kassa vā aññassa ayaṃ payogo, kena payojito maṃ avadhīti attho.

Herein, 'for what purpose' means 'desiring what in the future?' 'For what' means 'for what reason, for what cause?'; the intention is: 'What enmity do you have with me?' 'Whose' means 'whose undertaking is this, or another's?'; the meaning is: 'Employed by whom did you strike me?'

Athassa ācikkhanto luddo gāthamāha –

Then the hunter, explaining to him, spoke this verse:

125.

125.

‘‘Kāsissa rañño mahesī bhadante, sā pūjitā rājakule subhaddā;

Taṃ addasā sā ca mamaṃ asaṃsi, dantehi atthoti ca maṃ avocā’’ti.

Venerable Sir, the chief queen of the King of Kāsī is the lady Subhaddā, honored in the royal family. She saw you and informed me, and she told me: 'I have need of the tusks.'

Tattha pūjitāti aggamahesiṭṭhāne ṭhapetvā pūjitā. Addasāti sā kira taṃ supinante addasa. Asaṃsīti sā ca mama sakkāraṃ kāretvā ‘‘himavantapadese evarūpo nāma nāgo asukasmiṃ nāma ṭhāne vasatī’’ti mamaṃ ācikkhi. Dantehīti tassa nāgassa chabbaṇṇaraṃsisamujjalā dantā, tehi mama attho, piḷandhanaṃ kāretukāmāmhi, te me āharāti maṃ avocāti.

Herein, 'honored' means she was honored by being established in the position of chief queen. 'She saw' means, it is said, that she saw him in a dream. 'She informed me' means that after having me shown honor, she told me: 'In the Himalayan region there is an elephant of such-and-such a kind living in such-and-such a place.' 'I have need of the tusks' means she said to me: 'That elephant's tusks are resplendent with six-colored rays. I have need of them as I wish to have an ornament made. Bring them to me.'

Taṃ sutvā ‘‘idaṃ cūḷasubhaddāya kamma’’nti ñatvā mahāsatto vedanaṃ adhivāsetvā ‘‘tassā mama dantehi attho natthi, maṃ māretukāmatāya pana pahiṇī’’ti dīpento gāthādvayamāha –

Hearing this, the Great Being knew, 'This is the work of Cūḷasubhaddā.' Enduring the pain, he explained, 'She has no need for my tusks; rather, she sent him because she desires to kill me,' and he spoke two verses:

126.

126.

‘‘Bahū hime dantayugā uḷārā, ye me pitūnañca pitāmahānaṃ;

Jānāti sā kodhanā rājaputtī, vadhatthikā veramakāsi bālā.

Many are these splendid pairs of tusks here, belonging to my fathers and my grandfathers. That wrathful princess knows this; the fool, desiring my death, has created this enmity.

127.

127.

‘‘Uṭṭhehi tvaṃ ludda kharaṃ gahetvā, dante ime chinda purā marāmi;

Vajjāsi taṃ kodhanaṃ rājaputtiṃ, nāgo hato handa imassa dantā’’ti.

Arise, hunter, take your saw and cut off these tusks before I die. You should tell that wrathful princess: 'The elephant is slain! Here, take his tusks!'

Tattha [Pg.53] imeti tassa kira pitu pitāmahānaṃ dantā mā vinassantūti guhāyaṃ sannicitā, te sandhāya evamāha. Jānātīti bahūnaṃ vāraṇānaṃ idha sannicihe dante jānāti. Vadhatthikāti kevalaṃ pana sā maṃ māretukāmā appamattakaṃ dosaṃ hadaye ṭhapetvā attano veraṃ akāsi, evarūpena pharusakammena matthakaṃ pāpesi. Kharanti kakacaṃ. Purā marāmīti yāva na marāmi. Vajjasīti vadeyyāsi. Handa imassa dantāti hato so mayā nāgo, manoratho te matthakappatto, gaṇha, ime tassa dantāti.

Herein, 'these': it is said he spoke with reference to the tusks of his father and grandfathers, which were collected in a cave so they would not be lost. 'She knows': she knows about the many elephant tusks collected here. 'Desiring my death': simply wishing to kill me, she harbored a slight aversion in her heart and created enmity for herself, bringing matters to a head with such a harsh deed. 'Sharp': a saw. 'Before I die': so long as I have not yet died. 'You should say': you should speak. 'Here, his tusks': 'That elephant has been slain by me, your wish is fulfilled. Take these, his tusks.'

So tassa vacanaṃ sutvā nisīdanaṭṭhānā vuṭṭhāya kakacaṃ ādāya ‘‘dante chindissāmī’’ti tassa santikaṃ upagato. So pana ubbedhato aṭṭhāsītihattho rajatapabbato viya ṭhito, tenassa so dantaṭṭhānaṃ na pāpuṇi. Atha mahāsatto kāyaṃ upanāmento heṭṭhāsīsako nipajji. Tadā nesādo mahāsattassa rajatadāmasadisaṃ soṇḍaṃ maddanto abhiruhitvā kelāsakūṭe viya kumbhe ṭhatvā mukhakoṭimaṃsaṃ dhanukena paharitvā anto pakkhipitvā kumbhato oruyha kakacaṃ antomukhe pavesesi, ubhohi hatthehi daḷhaṃ aparāparaṃ kaḍḍhi. Mahāsattassa balavavedanā uppajji, mukhaṃ lohitena pūri. Nesādo ito cito ca sañcārento kakacena chindituṃ nāsakkhi. Atha naṃ mahāsatto mukhato lohitaṃ chaḍḍetvā vedanaṃ adhivāsetvā ‘‘kiṃ samma chindituṃ na sakkosī’’ti pucchi. ‘‘Āma, sāmī’’ti. Mahāsatto satiṃ paccupaṭṭhapetvā ‘‘tena hi samma mama soṇḍaṃ ukkhipitvā kakacakoṭiṃ gaṇhāpehi, mama sayaṃ soṇḍaṃ ukkhipituṃ balaṃ natthī’’ti āha. Nesādo tathā akāsi.

Hearing his words, the hunter rose from his seat, took his saw, and approached, thinking, 'I will cut off the tusks.' But the elephant stood eighty-eight cubits high like a silver mountain, so the hunter could not reach the base of his tusks. Then the Great Being lowered his body and lay down with his head low. The hunter then climbed up, treading on the Great Being’s trunk that was like a silver chain, and stood on his frontal globes as if on a peak of Mount Kelāsa. After striking the flesh at the corner of his mouth with his bow and pushing it inside, he climbed down from the globes, inserted the saw into the mouth, and pulled it back and forth firmly with both hands. Intense pain arose in the Great Being, and his mouth filled with blood. The hunter moved the saw this way and that but was unable to cut through. Then the Great Being, spitting out the blood from his mouth and enduring the pain, asked, 'Friend, are you not able to cut them?' 'That is so, lord,' he replied. The Great Being, establishing mindfulness, said, 'In that case, friend, lift my trunk and let it take hold of the tip of the saw. I do not have the strength to lift my trunk myself.' The hunter did so.

Mahāsatto soṇḍāya kakacaṃ gahetvā aparāparaṃ cāresi, dantā kaḷīrā viya chijjiṃsu. Atha naṃ te āharāpetvā gaṇhitvā ‘‘samma luddaputta ahaṃ ime dante tuyhaṃ dadamāno neva ‘mayhaṃ appiyā’ti dammi, na sakkattamārattabrahmattāni patthento, imehi pana me dantehi sataguṇena sahassaguṇena satasahassaguṇena sabbaññutaññāṇadantāva piyatarā, sabbaññutaññāṇappaṭivedhāya me idaṃ puññaṃ paccayo hotū’’ti dante datvā ‘‘samma idaṃ ṭhānaṃ kittakena kālena āgatosī’’ti pucchitvā ‘‘sattamāsasattadivasādhikehi sattahi saṃvaccharehī’’ti vutte – ‘‘gaccha imesaṃ [Pg.54] dantānaṃ ānubhāvena sattadivasabbhantareyeva bārāṇasiṃ pāpuṇissasī’’ti vatvā tassa parittaṃ katvā taṃ uyyojesi. Uyyojetvā ca pana anāgatesuyeva tesu nāgesu subhaddāya ca anāgatāya kālamakāsi. Tamatthaṃ pakāsento satthā āha –

The Great Being took the saw with his trunk and moved it back and forth, and the tusks were severed as if they were bamboo shoots. Then, having the hunter bring the tusks to him, he took them and said: 'Friend, son of a hunter, I give you these tusks not because I dislike them, nor because I aspire to the state of Sakka, Māra, or Brahmā. But dearer to me than these tusks by a hundred times, a thousand times, a hundred thousand times, are the tusks of omniscient knowledge. May this meritorious deed of mine be a condition for my attainment of omniscient knowledge.' Having given the tusks, he asked, 'Friend, how long did it take you to get to this place?' When told, 'Seven years, seven months, and seven days,' he said, 'Go. By the power of these tusks you will reach Bārāṇasī within seven days.' Then he performed a protective charm for him and sent him on his way. After he had sent him off, before the other elephants and Subhaddā had returned, he passed away. To make this matter clear, the Teacher said:

128.

128.

‘‘Uṭṭhāya so luddo kharaṃ gahetvā, chetvāna dantāni gajuttamassa;

Vaggū subhe appaṭime pathabyā, ādāya pakkāmi tato hi khippa’’nti.

“Having risen, that hunter took a sharp saw, and after cutting off the tusks of the most excellent elephant—lovely, beautiful, and incomparable on earth—he quickly departed from there, taking them.”

Tattha vaggūti vilāsavante. Subheti sundare. Appaṭimeti imissaṃ pathaviyaṃ aññehi dantehi asadiseti.

Herein, 'lovely' means graceful. 'Beautiful' means fair. 'Incomparable' means unequaled by any other tusks on this earth.

Tasmiṃ pakkante te nāgā paccāmittaṃ adisvā āgamiṃsu. Tamatthaṃ pakāsento satthā āha –

When he had departed, those elephants, not seeing the enemy, returned. Making this matter clear, the Teacher said:

129.

129.

‘‘Bhayaṭṭitā nāgavadhena aṭṭā, ye te nāgā aṭṭha disā vidhāvuṃ;

Adisvāna posaṃ gajapaccamittaṃ, paccāgamuṃ yena so nāgarājā’’ti.

“Afflicted by fear, distressed by the slaying of the elephant, those elephants fled in the eight directions. Not seeing the man, the elephant’s enemy, they returned to where that elephant king was.”

Tattha bhayaṭṭitāti maraṇabhayena upaddutā. Aṭṭāti dukkhitā. Gajapaccamittanti gajassa paccāmittaṃ. Yena soti yattha visālamālake so nāgarājā kālaṃ katvā kelāsapabbato viya patito, taṃ ṭhānaṃ paccāgamunti attho.

Herein, 'afflicted by fear' means oppressed by the fear of death. 'Distressed' means afflicted. 'The elephant’s enemy' means the enemy of the elephant. 'To where that elephant king was' means: they returned to the place in the great sāl-tree grove where that elephant king, having passed away, had fallen like Mount Kelāsa. This is the meaning.

Tehi pana saddhiṃ mahāsubhaddāpi āgatā. Te sabbepi aṭṭhasahassanāgā tattha roditvā kanditvā mahāsattassa kulupakānaṃ paccekabuddhānaṃ santikaṃ gantvā, ‘‘bhante, tumhākaṃ paccayadāyako visapītena sallena viddho kālakato, sīvathikadassanamassa āgacchathā’’ti vadiṃsu. Pañcasatā paccekabuddhāpi ākāsenāgantvā visālamālake otariṃsu. Tasmiṃ khaṇe dve taruṇanāgā nāgarañño sarīraṃ dantehi ukkhipitvā paccekabuddhe vandāpetvā citakaṃ āropetvā jhāpayiṃsu. Paccekabuddhā sabbarattiṃ āḷāhane [Pg.55] dhammasajjhāyamakaṃsu. Aṭṭhasahassanāgā āḷāhanaṃ nibbāpetvā vanditvā nhatvā mahāsubhaddaṃ purato katvā attano vasanaṭṭhānaṃ agamaṃsu. Tamatthaṃ pakāsento satthā āha –

Then, along with them, Mahāsubhaddā also arrived. All those eight thousand elephants, weeping and wailing there, went to the Paccekabuddhas who were patrons of the Great Being’s family and said: “Venerable sirs, your provider of requisites has been struck by a poisoned arrow and has passed away. Please come to see his remains.” Five hundred Paccekabuddhas also came through the sky and descended in the great sāl-tree grove. At that moment, two young elephants lifted the elephant king’s body with their tusks, had it pay homage to the Paccekabuddhas, placed it on the pyre, and cremated it. The Paccekabuddhas recited the Dhamma all night at the cremation ground. The eight thousand elephants extinguished the pyre, paid homage, bathed, and, placing Mahāsubhaddā at their head, went to their own dwelling place. Making this matter clear, the Teacher said:

130.

130.

‘‘Te tattha kanditvā roditvāna nāgā, sīse sake paṃsukaṃ okiritvā;

Agamaṃsu te sabbe sakaṃ niketaṃ, purakkhatvā mahesiṃ sabbabhadda’’nti.

“Having wailed and wept there, those elephants, sprinkling dust on their own heads, all went to their own abode, placing the chief queen, Subhaddā, at their head.”

Tattha paṃsukanti āḷāhanapaṃsukaṃ.

Herein, 'dust' means the dust from the cremation ground.

Sonuttaropi appatteyeva sattame divase dante ādāya bārāṇasiṃ sampāpuṇi. Tamatthaṃ pakāsento satthā āha –

Sonuttara, before the seventh day was reached, took the tusks and arrived at Bārāṇasī. Making this matter clear, the Teacher said:

131.

131.

‘‘Ādāya dantāni gajuttamassa, vaggū subhe appaṭime pathabyā;

Suvaṇṇarājīhi samantamodare, so luddako kāsipuraṃ upāgami;

Upanesi so rājakaññāya dante, nāgo hato handa imassa dantā’’ti.

“Having taken the tusks of the most excellent elephant—lovely, beautiful, and incomparable on earth, gleaming all around with golden streaks—that hunter went to the city of Kāsī. He presented the tusks to the royal princess, saying: ‘The elephant is slain! Here, take his tusks!’”

Tattha suvaṇṇarājīhīti suvaṇṇarājiraṃsīhi. Samantamodareti samantato obhāsante sakalavanasaṇḍaṃ suvaṇṇavaṇṇaṃ viya karonte. Upanesīti ahaṃ chaddantavāraṇassa chabbaṇṇaraṃsivissajjane yamakadante ādāya āgacchāmi, nagaraṃ alaṅkārāpethāti deviyā sāsanaṃ pesetvā tāya rañño ārocāpetvā devanagaraṃ viya nagare alaṅkārāpite sonuttaropi nagaraṃ pavisitvā pāsādaṃ āruhitvā dante upanesi, upanetvā ca pana, ‘‘ayye, yassa kira tumhe appamattakaṃ dosaṃ hadaye karittha, so nāgo mayā hato mato, ‘matabhāvaṃ me āroceyyāsī’ti āha, tassa matabhāvaṃ tumhe jānātha, gaṇhatha, ime tassa dantā’’ti dante adāsi.

Herein, 'with golden streaks' means with streaks of golden rays. 'Gleaming all around' means illuminating all around, making the entire forest grove appear as if it were the color of gold. 'He presented': having sent a message to the queen, and having had her inform the king, the city was adorned like a city of the devas. Then Sonuttara entered the city, ascended the palace, and presented the tusks. Having presented them, he said: “Noble lady, that elephant against whom you bore a slight aversion in your heart has been killed by me; he is dead. He said, ‘You should inform her of my death.’ So know that he is dead. Take these; these are his tusks,” and he gave her the tusks.

Sā mahāsattassa chabbaṇṇaraṃsivicittadante maṇitālavaṇṭena gahetvā ūrūsu ṭhapetvā purimabhave attano pirasāmikassa dante olokentī ‘‘evarūpaṃ [Pg.56] sobhaggappattaṃ vāraṇaṃ visapītena sallena jīvitakkhayaṃ pāpetvā ime dante chinditvā sonuttaro āgato’’ti mahāsattaṃ anussarantī sokaṃ uppādetvā adhivāsetuṃ nāsakkhi. Athassā tattheva hadayaṃ phali, taṃ divasameva kālamakāsi. Tamatthaṃ pakāsento satthā āha –

She took the Great Being’s tusks, which were variegated with six-colored rays, with a jeweled fan, placed them on her lap, and gazed at the tusks of her own beloved husband from a previous life. Remembering the Great Being, she thought: “Having brought such a magnificent elephant, one that had attained such beauty, to the end of its life with a poisoned arrow, Sonuttara has come back after cutting off these tusks.” Arousing sorrow, she was unable to endure it. Then and there her heart burst, and she passed away that very day. Making this matter clear, the Teacher said:

132.

132.

‘‘Disvāna dantāni gajuttamassa, bhattuppiyassa purimāya jātiyā;

Tattheva tassā hadayaṃ aphāli, teneva sā kālamakāsi bālā’’ti.

“Having seen the tusks of the most excellent elephant, her beloved husband in a former birth, right there her heart burst, and for that very reason that foolish woman passed away.”

133.

133.

‘‘Sambodhipatto sa mahānubhāvo, sitaṃ akāsī parisāya majjhe;

Pucchiṃsu bhikkhū suvimuttacittā, nākāraṇe pātukaronti buddhā.

“He of great power who has attained perfect enlightenment smiled in the midst of the assembly. The bhikkhus, with minds well liberated, inquired: ‘Buddhas do not manifest a smile without a reason.’”

134.

134.

‘‘Yamaddasātha dahariṃ kumāriṃ, kāsāyavatthaṃ anagāriyaṃ carantiṃ;

Sā kho tadā rājakaññā ahosi, ahaṃ tadā nāgarājā ahosiṃ.

“The young maiden whom you saw, wearing the saffron robe and wandering in the homeless life—she was then the royal princess, and I was then the elephant king.”

135.

135.

‘‘Ādāya dantāni gajuttamassa, vaggū subhe appaṭime pathabyā;

Yo luddako kāsipuraṃ upāgami, so kho tadā devadatto ahosi.

“The hunter who went to the city of Kāsī, taking the tusks of the most excellent elephant—lovely, beautiful, and incomparable on earth—he was Devadatta then.”

136.

136.

‘‘Anāvasūraṃ cirarattasaṃsitaṃ, uccāvacaṃ caritamidaṃ purāṇaṃ;

Vītaddaro vītasoko visallo, sayaṃ abhiññāya abhāsi buddho.

“This ancient conduct, high and low, practiced for a long, long time and never fading—the Buddha, free from anxiety, free from sorrow, and without darts, declared this, having directly known it himself.”

137.

137.

‘‘Ahaṃ vo tena kālena, ahosiṃ tattha bhikkhavo;

Nāgarājā tadā homi, evaṃ dhāretha jātaka’’nti. –

“Bhikkhus, at that time I was there; I was then the elephant king. Thus should you remember this Jātaka.”

Imā [Pg.57] gāthā dasabalassa guṇe vaṇṇentehi dhammasaṅgāhakattherehi ṭhapitā.

These verses were included by the elders of the Dhamma council, who were praising the virtues of the One with Ten Powers.

Tattha sitaṃ akāsīti so sambodhippatto satthā mahānubhāvo alaṅkatadhammasabhāyaṃ alaṅkatadhammāsane parisamajjhe nisinno ekadivasaṃ sitaṃ akāsi. Nākāraṇeti ‘‘bhante, buddhā nāma akāraṇe sitaṃ na karonti, tumhehi ca sitaṃ kataṃ, kena nu kho kāraṇena sitaṃ kata’’nti mahākhīṇāsavā bhikkhū pucchiṃsu. Yamaddasāthāti evaṃ puṭṭho, āvuso, satthā attano sitakāraṇaṃ ācikkhanto ekaṃ daharabhikkhuniṃ dassetvā evamāha – ‘‘bhikkhave, yaṃ ekaṃ daharaṃ yobbanappattaṃ kumāriṃ kāsāyavatthaṃ anagāriyaṃ upetaṃ pabbajitvā imasmiṃ sāsane carantiṃ addasātha passatha, sā tadā ‘visapītena sallena nāgarājaṃ vijjhitvā vadhehī’’’ti sonuttarassa pesetā rājakaññā ahosi. Tena gantvā jīvitakkhayaṃ pāpito ahaṃ tadā so nāgarājā ahosinti attho. Devadattoti, bhikkhave, idāni devadatto tadā so luddako ahosi.

Herein, sitaṃ akāsi: one day the Teacher, of great power, who had attained perfect enlightenment, was seated in the midst of the assembly on the decorated Dhamma seat in the decorated Dhamma hall, and he smiled. Nākāraṇe: The great bhikkhus whose taints were destroyed asked: “Venerable sir, Buddhas do not smile without a reason, but you have smiled. For what reason did you smile?” Yamaddasātha: When asked thus, the Teacher, explaining the reason for his smile, pointed to a young bhikkhunī and said: “Bhikkhus, this young maiden whom you see, who has reached youth, wears the saffron robe, has gone forth into the homeless life, and is faring in this Dispensation—she was then the royal princess who sent Sonuttara, saying: ‘Kill the elephant king by striking him with a poisoned arrow!’ The meaning is: I, who was brought to the end of my life by him who went there, was then that elephant king. Devadatto: Bhikkhus, the one who is now Devadatta was then that hunter.

Anāvasūranti na avasūraṃ, anatthaṅgatasūriyanti attho. Cirarattasaṃsitanti ito ciraratte anekavassakoṭimatthake saṃsitaṃ saṃsaritaṃ anuciṇṇaṃ. Idaṃ vuttaṃ hoti – āvuso, ito anekavassakoṭimatthake saṃsaritampi pubbaṇhe kataṃ taṃ divasameva sāyanhe saranto viya attano caritavasena uccattā tāya rājadhītāya ca sonuttarassa ca caritavasena nīcattā uccānīcaṃ caritaṃ idaṃ purāṇaṃ rāgādīnaṃ darānaṃ vigatatāya vītaddaro, ñātidhanasokādīnaṃ abhāvena vītasoko, rāgasallādīnaṃ vigatattā visallo attanāva jānitvā buddho abhāsīti. Ahaṃ voti ettha voti nipātamattaṃ, bhikkhave, ahaṃ tena kālena tattha chaddantadahe ahosinti attho. Nāgarājāti honto ca pana na añño koci tadā homi, atha kho nāgarājā homīti attho. Evaṃ cārethāti tumhe taṃ jātakaṃ evaṃ dhāretha uggaṇhātha pariyāpuṇāthāti.

Anāvasūraṃ means not setting; the meaning is, like a sun that has not set. Cirarattasaṃsitaṃ means practiced and transmigrated through for a long time, for many crores of years past. This is what is said: Friends, though it was transmigrated through many crores of years ago, it is remembered as if what was done in the morning is remembered in the evening. This ancient conduct was high and low—high because of his own conduct, and low because of the conduct of that princess and Sonuttara. Vītaddaro means free from anxiety because the anxieties of lust and so on have departed. Vītasoko means free from sorrow because of the absence of grief over relatives, wealth, and so on. Visallo means without darts because the darts of lust and so on have departed. The Buddha spoke having known this by himself. Ahaṃ vo: here vo is a mere particle. The meaning is: “Bhikkhus, at that time I was there in the Chaddanta lake.” Nāgarājā: The meaning is: “And being so, I was no one else then, but I was the elephant king.” Evaṃ dhāretha: You should remember that Jātaka thus, learn it, and master it.

Imañca pana dhammadesanaṃ sutvā bahū sotāpannādayo ahesuṃ. Sā pana bhikkhunī pacchā vipassitvā arahattaṃ pattāti.

And having heard this Dhamma discourse, many attained stream-entry and the other fruits. That bhikkhunī, later on, having developed insight, attained arahantship.

Chaddantajātakavaṇṇanā catutthā.

The Commentary on the Chaddanta Jātaka, the Fourth.

[515] 5. Sambhavajātakavaṇṇanā

[515] 5. The Commentary on the Sambhava Jātaka

Rajjañca [Pg.58] paṭipannāsmāti idaṃ satthā jetavane viharanto paññāpāramiṃ ārabbha kathesi. Paccuppannavatthu mahāumaṅgajātake (jā. 2.22.590 ādayo) āvi bhavissati.

“We have undertaken kingship….” This the Teacher said while dwelling at Jetavana concerning the perfection of wisdom. The story of the present will become clear in the Mahā-umaga Jātaka (Jā 546).

Atīte pana kururaṭṭhe indapatthanagare dhanañcayakorabyo nāma rājā rajjaṃ kāresi. Tassa sucirato nāma brāhmaṇo purohito atthadhammānusāsako ahosi. Rājā dānādīni puññāni karonto dhammena rajjamanusāsi. So ekadivasaṃ dhammayāgaṃ nāma pañhaṃ abhisaṅkharitvā sucirataṃ nāma brāhmaṇaṃ purohitaṃ āsane nisīdāpetvā sakkāraṃ katvā pañhaṃ pucchanto catasso gāthāyo abhāsi –

In the past, in the kingdom of the Kurus, in the city of Indapatta, a king named Dhanañjaya Koravya was ruling the kingdom. His chaplain was a brahmin named Sucirata, an instructor in temporal and spiritual matters. The king ruled righteously, performing meritorious deeds such as giving. One day, having formulated a question called the ‘Dhamma-sacrifice,’ he had the brahmin Sucirata take a seat, paid him homage, and, in order to ask the question, recited four verses:

138.

138.

‘‘Rajjañca paṭipannāsma, ādhipaccaṃ sucīrata;

Mahattaṃ pattumicchāmi, vijetuṃ pathaviṃ imaṃ.

“We have undertaken kingship and sovereignty, Sucirata. I wish to attain greatness, to conquer this earth.”

139.

139.

‘‘Dhammena no adhammena, adhammo me na ruccati;

Kiccova dhammo carito, rañño hoti sucīrata.

“By Dhamma, not by non-Dhamma, for non-Dhamma does not please me. O Sucirata, Dhamma when practiced is truly the king’s duty.”

140.

140.

‘‘Idha cevāninditā yena, pecca yena aninditā;

Yasaṃ devamanussesu, yena pappomu brāhmaṇa.

By what means are we blameless here, and blameless hereafter? By what means, O brahmin, may we attain fame among gods and humans?

141.

141.

‘‘Yohaṃ atthañca dhammañca, kattumicchāmi brāhmaṇa;

Taṃ tvaṃ atthañca dhammañca, brāhmaṇakkhāhi pucchito’’ti.

I am one who wishes to accomplish both the good and the Dhamma, O brahmin. Being asked by me, O brahmin, explain that good and Dhamma.

Tattha rajjanti, ācariya, mayaṃ imasmiṃ sattayojanike indapatthanagare rajjañca, tiyojanasatike kururaṭṭhe issarabhāvasaṅkhātaṃ ādhipaccañca. Paṭipannāsmāti adhigatā bhavāma. Mahattanti idāni mahantabhāvaṃ. Pattumicchāmi vijetunti imaṃ pathaviṃ dhammena abhibhavituṃ ajjhottharituṃ icchāmi. Kiccovāti avasesajanehi rañño carito dhammo kicco karaṇīyataro. Rājānuvattako hi loko, so tasmiṃ dhammike sabbopi dhammiko hoti. Tasmā esa dhammo nāma raññova kiccoti.

Herein, O teacher, by ‘kingship’ and ‘sovereignty’ is meant kingship in this seven-yojana city of Indapatta, and sovereignty, reckoned as lordship over the three-hundred-yojana land of the Kurus. ‘We have undertaken’ means we have attained it. ‘Greatness’ means the state of greatness. ‘I wish to attain and conquer’ means: ‘I wish to conquer and overwhelm this earth righteously.’ ‘A duty’ means: the Dhamma practiced by a king is a greater duty, more to be done, than that of other people. For the world follows the king; when he is righteous, everyone becomes righteous. Therefore this Dhamma is indeed the king’s duty.

Idha cevāninditāti yena mayaṃ idhaloke paraloke ca aninditā. Yena pappomūti yena mayaṃ nirayādīsu anibbattitvā devesu ca manussesu ca yasaṃ issariyaṃ sobhaggaṃ pāpuṇeyyāma, taṃ no kāraṇaṃ kathehīti[Pg.59]. Yohanti, brāhmaṇa, yo ahaṃ phalavipākasaṅkhātaṃ atthañca tassa atthassa hetubhūtaṃ dhammañca kattuṃ samādāya vattituṃ uppādetuñca icchāmi. Taṃ tvanti tassa mayhaṃ tvaṃ sukheneva nibbānagāmimaggaṃ āruyha apaṭisandhikabhāvaṃ patthentassa taṃ atthañca dhammañca pucchito akkhāhi, pākaṭaṃ katvā kathehīti brāhmaṇaṃ dhammayāgapañhaṃ pucchi.

‘Blameless here and hereafter’ means: by what means may we be blameless in this world and in the next world? ‘By what means may we attain’ means: by what means may we, without being reborn in hell and other such states, attain fame, lordship, and good fortune among gods and humans? Tell us that reason. ‘I am one who’ means: O brahmin, I am one who wishes to accomplish both the good, reckoned as fruit and result, and the Dhamma, which is the cause of that good—to undertake it, to live by it, and to produce it. ‘That, you’ means: since I am one who seeks a state without relinking in rebirth, having easily ascended the path leading to Nibbāna, you, being asked by me about that good and Dhamma, should explain it; speak making it plain. Thus he asked the brahmin the question about the Dhamma-sacrifice.

Ayaṃ pana pañho gambhīro buddhavisayo, sabbaññubuddhameva taṃ pucchituṃ yuttaṃ, tasmiṃ asati sabbaññutaññāṇapariyesakaṃ bodhisattanti. Sucirato pana attano abodhisattatāya pañhaṃ kathetuṃ nāsakkhi, asakkonto ca paṇḍitamānaṃ akatvā attano asamatthabhāvaṃ kathento gāthamāha –

But this question is profound, the domain of a Buddha. It is fitting to ask only an omniscient Buddha about it, or in his absence, a bodhisatta who is seeking the knowledge of omniscience. However, the brahmin Sucirata, because he himself was not a bodhisatta, was unable to answer the question. Being unable, and not feigning the conceit of a wise man, he declared his own inability by speaking a verse:

142.

142.

‘‘Nāññatra vidhurā rāja, etadakkhātumarahati;

Yaṃ tvaṃ atthañca dhammañca, kattumicchasi khattiyā’’ti.

“No one other than Vidhura, O king, is able to explain this good and Dhamma that you wish to accomplish, O khattiya.”

Tassattho – avisayo esa, mahārāja, pañho mādisānaṃ. Ahañhi nevassa ādiṃ, na pariyosānaṃ passāmi, andhakāraṃ paviṭṭho viya homi. Bārāṇasirañño pana purohito vidhuro nāma brāhmaṇo atthi, so etaṃ ācikkheyya, taṃ ṭhapetvā yaṃ tvaṃ atthañca dhammañca kattumicchasi, etaṃ akkhātuṃ na añño arahatīti.

Its meaning is: This question, great king, is beyond the scope of one like me. For I see neither its beginning nor its end; I am like one who has entered darkness. However, there is a brahmin named Vidhura, the chaplain of the king of Bārāṇasī; he could explain this. Except for him, no one else is able to explain this good and Dhamma that you wish to accomplish.

Rājā tassa vacanaṃ sutvā ‘‘tena hi, brāhmaṇa, khippaṃ tassa santikaṃ gacchāhī’’ti paṇṇākāraṃ datvā taṃ pesetukāmo hutvā gāthamāha –

The king, hearing his words, said, 'Well then, brahmin, go quickly to him.' Then, wishing to send him, he gave him a gift and spoke this verse:

143.

143.

‘‘Ehi kho pahito gaccha, vidhurassa upantikaṃ;

Nikkhañcimaṃ suvaṇṇassa, haraṃ gaccha sucīrata;

Abhihāraṃ imaṃ dajjā, atthadhammānusiṭṭhiyā’’ti.

Come now, envoy, go to the presence of Vidhura. Taking this nikkha of gold, go, Sucirata! You should give this as a presentation gift for the instruction in the good and the Dhamma.

Tattha upantikanti santikaṃ. Nikkhanti pañcasuvaṇṇo eko nikkho. Ayaṃ pana rattasuvaṇṇassa nikkhasahassaṃ datvā evamāha. Imaṃ dajjāti tena imasmiṃ dhammayāgapañhe kathite tassa atthadhammānusiṭṭhiyā abhihārapūjaṃ karonto imaṃ nikkhasahassaṃ dadeyyāsīti.

Herein, 'to the presence of' means near. 'Nikkha' means one nikkha is five suvaṇṇas. But the king, having given a thousand nikkhas of red gold, spoke thus. 'You should give this' means: when this question of the Dhamma-sacrifice has been explained, making a presentation-offering for the instruction in its good and Dhamma, you should give this thousand nikkhas.

Evañca pana vatvā pañhavissajjanassa likhanatthāya satasahassagghanakaṃ suvaṇṇapaṭṭañca gamanatthāya yānaṃ, parivāratthāya balakāyaṃ, tañca paṇṇākāraṃ datvā [Pg.60] taṅkhaṇaññeva uyyojesi. So pana indapatthanagarā nikkhamitvā ujukameva bārāṇasiṃ agantvā yattha yattha paṇḍitā vasanti, sabbāni tāni ṭhānāni upasaṅkamitvā sakalajambudīpe pañhassa vissajjetāraṃ alabhitvā anupubbena bārāṇasiṃ patvā ekasmiṃ ṭhāne nivāsaṃ gahetvā katipayehi janehi saddhiṃ pātarāsabhuñjanavelāya vidhurassa nivesanaṃ gantvā āgatabhāvaṃ ārocāpetvā tena pakkosāpito taṃ sake ghare bhuñjamānaṃ addasa. Tamatthaṃ āvikaronto satthā sattamaṃ gāthamāha –

And having spoken thus, for the purpose of writing down the answer to the question, the king gave a golden plate worth a hundred thousand, a vehicle for the journey, a body of troops for an escort, and that gift, and dispatched him that very moment. He, however, departed from the city of Indapatta, and without going straight to Bārāṇasī, he approached all those places wherever wise people dwelt. But not finding anyone in all of Jambudīpa who could answer the question, he gradually reached Bārāṇasī. Having taken up residence in a certain place, he went with a few people to Vidhura’s dwelling at the time of the morning meal and had his arrival announced. Being summoned by him, he saw Vidhura eating in his own home. Making this matter clear, the Teacher spoke the seventh verse:

144.

144.

‘‘Svādhippāgā bhāradvājo, vidhurassa upantikaṃ;

Tamaddasa mahābrahmā, asamānaṃ sake ghare’’ti.

That Bhāradvāja went to the presence of Vidhura. He saw the great brahmin eating in his own home.

Tattha svādhippāgāti so bhāradvājagotto sucirato adhippāgā, gatoti attho. Mahābrahmāti mahābrāhmaṇo. Asamānanti bhuñjamānaṃ.

Herein, `svādhippāgā` means: that Sucirata of the Bhāradvāja clan went; `gato` is the meaning. `Mahābrahmā` means a great brahmin. `Asamānaṃ` means eating.

So pana tassa bālasahāyako ekācariyakule uggahitasippo, tasmā tena saddhiṃ ekato bhuñjitvā bhattakiccapariyosāne sukhanisinno ‘‘samma kimatthaṃ āgatosī’’ti puṭṭho āgamanakāraṇaṃ ācikkhanto aṭṭhamaṃ gāthamāha –

Now, he was his childhood friend, and they had learned their craft in the same teacher's family. Therefore, after eating together with him, when the meal was finished and he was sitting comfortably, he was asked, 'Friend, for what reason have you come?' Explaining the reason for his arrival, he spoke the eighth verse:

145.

145.

‘‘Raññohaṃ pahito dūto, korabyassa yasassino;

‘Atthaṃ dhammañca pucchesi’, iccabravi yudhiṭṭhilo;

Taṃ tvaṃ atthañca dhammañca, vidhurakkhāhi pucchito’’ti.

I am a messenger sent by the king, the glorious Korabya. 'You are to ask about the good and the Dhamma,' thus said Yudhiṭṭhila. That good and Dhamma, O Vidhura, being asked, please explain.

Tattha raññohanti ahaṃ rañño korabyassa yasassino dūto. Pahitoti tena pesito idhāgamiṃ. Pucchesīti so yudhiṭṭhilagotto dhanañcayarājā maṃ dhammayāgapañhaṃ nāma pucchi, ahaṃ kathetuṃ asakkonto ‘‘tvaṃ sakkhissasī’’ti ñatvā tassa ārocesiṃ, so ca paṇṇākāraṃ datvā pañhapucchanatthāya maṃ tava santikaṃ pesento ‘‘vidhurassa santikaṃ gantvā imassa pañhassa atthañca pāḷidhammañca puccheyyāsī’’ti abravi. ‘‘Taṃ tvaṃ idāni mayā pucchito akkhāhī’’ti.

Herein, `rañño'haṃ` means: I am a messenger of the glorious king of the Kurus. `Pahito` means: sent by him, I have come here. `Pucchesi` means: that King Dhanañjaya of the Yudhiṭṭhila clan asked me the question called the Dhamma-sacrifice. Being unable to answer, and knowing 'you will be able,' I informed him. And he, giving a gift and sending me to your presence for the purpose of asking the question, said: 'Go to the presence of Vidhura and ask the meaning and the principle in the text of this question.' The final line means: 'That, you should now explain, being asked by me.'

Tadā pana so brāhmaṇo ‘‘mahājanassa cittaṃ gaṇhissāmī’’ti gaṅgaṃ pidahanto viya vinicchayaṃ vicāreti. Tassa pañhavissajjane okāso natthi. So tamatthaṃ ācikkhanto navamaṃ gāthamāha –

But at that time, that brahmin, thinking, 'I will capture the mind of the great assembly,' was investigating a legal case, as if damming the Ganges. He had no opportunity to answer the question. Explaining this matter, he spoke the ninth verse:

146.

146.

‘‘Gaṅgaṃ [Pg.61] me pidahissanti, na taṃ sakkomi brāhmaṇa;

Apidhetuṃ mahāsindhuṃ, taṃ kathaṃ so bhavissati;

Na te sakkomi akkhātuṃ, atthaṃ dhammañca pucchito’’ti.

I have the Ganges to dam, O brahmin, a great river I cannot hold back. How then can there be an opportunity? Being asked, I am unable to explain to you that good and Dhamma.

Tassattho – brāhmaṇa, mayhaṃ ‘‘mahājanassa nānācittagatisaṅkhātaṃ gaṅgaṃ pidahissa’’nti byāpāro uppanno, tamahaṃ mahāsindhuṃ apidhetuṃ na sakkomi, tasmā kathaṃ so okāso bhavissati, yasmā te ahaṃ pañhaṃ vissajjeyyaṃ. Iti cittekaggatañceva okāsañca alabhanto na te sakkomi akkhātuṃ atthaṃ dhammañca pucchitoti.

Its meaning is: O brahmin, the task has fallen to me, 'I must dam the Ganges,' which is reckoned as the various mental dispositions of the great assembly. I am not able to dam that great river. Therefore, how will there be an opportunity for me to answer your question? Thus, not obtaining both one-pointedness of mind and an opportunity, I am unable to explain to you the good and the Dhamma you ask about.

Evañca pana vatvā ‘‘putto me paṇḍito mayā ñāṇavantataro, so te byākarissati, tassa santikaṃ gacchāhī’’ti vatvā dasamaṃ gāthamāha –

And having said this, he added, 'My son is a wise man, more knowledgeable than I. He will explain it to you. Go to him,' and then he spoke the tenth verse:

147.

147.

‘‘Bhadrakāro ca me putto, oraso mama atrajo;

Taṃ tvaṃ atthañca dhammañca, gantvā pucchassu brāhmaṇā’’ti.

Bhadrakāra is my son, my breast-born, own-begotten son. Go to him, O brahmin, and ask about that good and Dhamma.

Tattha orasoti ure saṃvaḍḍho. Atrajoti attanā jātoti.

Herein, `oraso` means 'nurtured at the breast.' `Atrajo` means 'born from oneself.'

Taṃ sutvā sucirato vidhurassa gharā nikkhamitvā bhadrakārassa bhuttapātarāsassa attano parisamajjhe nisinnakāle nivesanaṃ agamāsi. Tamatthaṃ pakāsento satthā ekādasamaṃ gāthamāha –

Hearing this, Sucirata left Vidhura's house and went to Bhadrakāra's residence at the time when Bhadrakāra had finished his morning meal and was sitting in the midst of his retinue. To make this matter clear, the Teacher spoke the eleventh verse:

148.

148.

‘‘Svādhippāgā bhāradvājo, bhadrakārassupantikaṃ;

Tamaddasa mahābrahmā, nisinnaṃ samhi vesmanī’’ti.

That Bhāradvāja went to the presence of Bhadrakāra. He saw the great brahmin seated in his own dwelling.

Tattha vesmanīti ghare.

Herein, `vesmanī` means 'in the house.'

So tattha gantvā bhadrakāramāṇavena katāsanābhihārasakkāro nisīditvā āgamanakāraṇaṃ puṭṭho dvādasamaṃ gāthamāha –

Having gone there and been honored with the presentation of a seat by the young brahmin Bhadrakāra, he sat down. When asked the reason for his arrival, he spoke the twelfth verse:

149.

149.

‘‘Raññohaṃ pahito dūto, korabyassa yasassino;

‘Atthaṃ dhammañca pucchesi’, iccabravi yudhiṭṭhilo;

Taṃ tvaṃ atthañca dhammañca, bhadrakāra pabrūhi me’’ti.

I am a messenger sent by the glorious king of the Kurus. 'You are to ask about the good and the Dhamma,' thus said Yudhiṭṭhila. That good and Dhamma, O Bhadrakāra, please tell me.

Atha naṃ bhadrakāro, ‘‘tāta, ahaṃ imesu divasesu paradārikakamme abhiniviṭṭho, cittaṃ me byākulaṃ, tena tyāhaṃ vissajjetuṃ na sakkhissāmi, mayhaṃ [Pg.62] pana kaniṭṭho sañcayakumāro nāma mayā ativiya ñāṇavantataro, taṃ puccha, so te pañhaṃ vissajjessatī’’ti tassa santikaṃ pesento dve gāthā abhāsi –

Then Bhadrakāra said to him: 'Dear sir, these days I am engrossed in an affair with another's wife, and my mind is confused. Therefore I will not be able to answer you. However, my younger brother, the youth Sañcaya, is much more knowledgeable than I. Ask him; he will answer your question.' Then, sending him to Sañcaya, he spoke two verses:

150.

150.

‘‘Maṃsakājaṃ avahāya, godhaṃ anupatāmahaṃ;

Na te sakkomi akkhātuṃ, atthaṃ dhammañca pucchito.

Having abandoned my basket of meat, I am chasing an iguana. Being asked, I am unable to explain to you that good and Dhamma.

151.

151.

‘‘Sañcayo nāma me bhātā, kaniṭṭho me sucīrata;

Taṃ tvaṃ atthañca dhammañca, gantvā pucchassu brāhmaṇā’’ti.

My brother is named Sañcaya, my younger brother, O Sucirata. Go, O brahmin, and ask him about that good and Dhamma.

Tattha maṃsakājanti yathā nāma puriso thūlamigamaṃsaṃ kājenādāya gacchanto antarāmagge godhapotakaṃ disvā maṃsakājaṃ chaḍḍetvā taṃ anubandheyya, evameva attano ghare vasavattiniṃ bhariyaṃ chaḍḍetvā parassa rakkhitagopitaṃ itthiṃ anubandhanto homīti dīpento evamāhāti.

Here, 'basket of meat' means: just as a man carrying a large piece of game meat on a carrying pole might see a young iguana on the way, discard his load of meat, and pursue it, so too, abandoning his own wife at home who is under his authority, he pursues another’s guarded and protected woman. He said this to explain it.

So tasmiṃ khaṇe sañcayassa nivesanaṃ gantvā tena katasakkāro āgamanakāraṇaṃ puṭṭho ācikkhi. Tamatthaṃ pakāsento satthā dve gāthā abhāsi –

At that moment, he went to Sañcaya's dwelling, and having been honored by him, when asked the reason for his coming, he explained. To clarify this matter, the Teacher spoke two verses:

152.

152.

‘‘Svādhippāgā bhāradvājo, sañcayassa upantikaṃ;

Tamaddasa mahābrahmā, nisinnaṃ samhi vesmani.

That Bhāradvāja went into the presence of Sañcaya. He saw the great brahmin seated in his own dwelling.

153.

153.

‘‘Raññohaṃ pahito dūto, korabyassa yasassino;

‘Atthaṃ dhammañca pucchesi’, iccabravi yudhiṭṭhilo;

Taṃ tvaṃ atthañca dhammañca, sañcayakkhāhi pucchito’’ti.

“I am a messenger sent by the glorious King Korabya. ‘You should ask about the meaning and the Dhamma,’ thus spoke Yudhiṭṭhila. Therefore, O Sañcaya, being asked, explain to me the meaning and the Dhamma.”

Sañcayakumāro pana tadā paradārameva sevati. Athassa so ‘‘ahaṃ, tāta, paradāraṃ sevāmi, sevanto ca pana gaṅgaṃ otaritvā paratīraṃ gacchāmi, taṃ maṃ sāyañca pāto ca nadiṃ tarantaṃ maccu gilati nāma, tena cittaṃ me byākulaṃ, na tyāhaṃ ācikkhituṃ sakkhissāmi, kaniṭṭho pana me sambhavakumāro nāma atthi jātiyā sattavassiko, mayā sataguṇena sahassaguṇena satasahassaguṇenādhikañāṇataro, so te ācikkhissati, gaccha taṃ pucchāhī’’ti āha. Imamatthaṃ pakāsento satthā dve gāthā abhāsi –

Now at that time, Prince Sañcaya was consorting with another's wife. Then he said to the brahmin: “Good sir, I am consorting with another's wife, and in doing so, I cross the Ganges to reach the other shore. As I cross the river morning and evening, Death, it is said, swallows me. Because of this, my mind is agitated, and I will not be able to explain it to you. However, I have a younger brother named Prince Sambhava, who is seven years old by birth and possesses wisdom a hundred times, a thousand times, a hundred thousand times greater than mine. He will explain it to you; go and ask him.” To clarify this matter, the Teacher spoke two verses:

154.

154.

‘‘Sadā [Pg.63] maṃ gilate maccu, sāyaṃ pāto sucīrata;

Na te sakkomi akkhātuṃ, atthaṃ dhammañca pucchito.

“Death always swallows me, O Sucirata, morning and evening; being asked, I am unable to explain to you the meaning and the Dhamma.

155.

155.

‘‘Sambhavo nāma me bhātā, kaniṭṭho me sucīrata;

Taṃ tvaṃ atthañca dhammañca, gantvā pucchassu brāhmaṇā’’ti.

“My brother is named Sambhava, my younger brother, O Sucirata. Go and ask him, O brahmin, about the meaning and the Dhamma.”

Taṃ sutvā sucirato ‘‘ayaṃ pañho imasmiṃ loke abbhuto bhavissati, imaṃ pañhaṃ vissajjetuṃ samattho nāma natthi maññe’’ti cintetvā dve gāthā abhāsi –

Having heard that, Sucirata thought, “This question will be a wonder in this world. I think there is no one capable of answering this question,” and he spoke two verses:

156.

156.

‘‘Abbhuto vata bho dhammo, nāyaṃ asmāka ruccati;

Tayo janā pitāputtā, te su paññāya no vidū.

“Amazing, indeed, sir, is this matter, but this does not please us. Three people, a father and his sons, do not know it through their wisdom.

157.

157.

‘‘Na taṃ sakkotha akkhātuṃ, atthaṃ dhammañca pucchitā;

Kathaṃ nu daharo jaññā, atthaṃ dhammañca pucchito’’ti.

“You are not able to explain it, though asked about the meaning and the Dhamma. How indeed could a young one know, when questioned about the meaning and the Dhamma?”

Tattha nāyanti ayaṃ pañhadhammo abbhuto, imaṃ kathetuṃ samatthena nāma na bhavitabbaṃ, tasmā yaṃ tvaṃ ‘‘kumāro kathessatī’’ti vadati, nāyaṃ asmākaṃ ruccati. Te sūti ettha su-kāro nipātamattaṃ. Pitāti vidhuro paṇḍito, puttā bhadrakāro sañcayo cāti tepi tayo pitāputtā paññāya imaṃ dhammaṃ no vidū, na vijānanti, añño ko jānissatīti attho. Na tanti tumhe tayo janā pucchitā etaṃ akkhātuṃ na sakkotha, daharo sattavassiko kumāro pucchito kathaṃ nu jaññā, kena kāraṇena jānituṃ sakkhissatīti attho.

Here, nāyaṃ means: this matter of the question is amazing; there must surely be no one able to explain it. Therefore, what you say, “The prince will explain it,” this does not please us. In te su, the su is merely a particle. Pitā means the sage Vidhura, and the sons are Bhadrakāra and Sañcaya. Even these three, father and sons, do not know this matter by means of wisdom, they do not understand it. The meaning is: who else will know it? Na taṃ means: you three people, being asked, are not able to explain this. The meaning is: how indeed would a young seven-year-old prince, being asked, know it? For what reason would he be able to know it?

Taṃ sutvā sañcayakumāro, ‘‘tāta, sambhavakumāraṃ ‘daharo’ti mā uññāsi, sacepi pañhavissajjanenātthiko, gaccha naṃ pucchā’’ti atthadīpanāhi upamāhi kumārassa vaṇṇaṃ pakāsento dvādasa gāthā abhāsi –

Having heard this, Prince Sañcaya said: “Good sir, do not scorn Prince Sambhava for being young. If you need an answer to the question, go and ask him.” Then, proclaiming the prince’s quality with similes that illuminate the meaning, he spoke twelve verses:

158.

158.

‘‘Mā naṃ daharoti uññāsi, apucchitvāna sambhavaṃ;

Pucchitvā sambhavaṃ jaññā, atthaṃ dhammañca brāhmaṇa.

“Do not scorn him for being young without having asked Sambhava. Having asked Sambhava, O brahmin, you will know the meaning and the Dhamma.

159.

159.

‘‘Yathāpi cando vimalo, gacchaṃ ākāsadhātuyā;

Sabbe tārāgaṇe loke, ābhāya atirocati.

“Just as the stainless moon, moving through the element of space, outshines all the hosts of stars in the world with its radiance.

160.

160.

‘‘Evampi [Pg.64] daharūpeto, paññāyogena sambhavo;

Mā naṃ daharoti uññāsi, apucchitvāna sambhavaṃ;

Pucchitvā sambhavaṃ jaññā, atthaṃ dhammañca brāhmaṇa.

“So too, though young in form, Sambhava shines through the application of wisdom. Do not scorn him for being young without having asked Sambhava. Having asked Sambhava, O brahmin, you will know the meaning and the Dhamma.

161.

161.

‘‘Yathāpi rammako māso, gimhānaṃ hoti brāhmaṇa;

Atevaññehi māsehi, dumapupphehi sobhati.

“Just as a delightful month of summer, O brahmin, shines with the blossoms of trees, far surpassing the other months.

162.

162.

‘‘Evampi daharūpeto, paññāyogena sambhavo;

Mā naṃ daharoti uññāsi, apucchitvāna sambhavaṃ;

Pucchitvā sambhavaṃ jaññā, atthaṃ dhammañca brāhmaṇa.

“So too, though young in form, Sambhava shines through the application of wisdom. Do not scorn him for being young without having asked Sambhava. Having asked Sambhava, O brahmin, you will know the meaning and the Dhamma.

163.

163.

‘‘Yathāpi himavā brahme, pabbato gandhamādano;

Nānārukkhehi sañchanno, mahābhūtagaṇālayo;

Osadhehi ca dibbehi, disā bhāti pavāti ca.

“Just as the Himālaya, O brahmin, the mountain Gandhamādana, covered with various trees, the abode of hosts of great beings, both illuminates the quarters and wafts its fragrance with divine medicinal herbs.

164.

164.

‘‘Evampi daharūpeto, paññāyogena sambhavo;

Mā naṃ daharoti uññāsi, apucchitvāna sambhavaṃ;

Pucchitvā sambhavaṃ jaññā, atthaṃ dhammañca brāhmaṇa.

“So too, though young in form, Sambhava shines through the application of wisdom. Do not scorn him for being young without having asked Sambhava. Having asked Sambhava, O brahmin, you will know the meaning and the Dhamma.

165.

165.

‘‘Yathāpi pāvako brahme, accimālī yasassimā;

Jalamāno vane gacche, analo kaṇhavattanī.

“Just as a blazing fire, O brahmin, wreathed in flames, glorious, burning in a forest grove, the insatiable one with a blackened track.

166.

166.

‘‘Ghatāsano dhūmaketu, uttamāhevanandaho;

Nisīthe pabbataggasmiṃ, pahūtedho virocati.

“The oblation-eater, whose banner is smoke, the burner of the best forest grove, shines brightly at midnight on a mountain peak with abundant fuel.

167.

167.

‘‘Evampi daharūpeto, paññāyogena sambhavo;

Mā naṃ daharoti uññāsi, apucchitvāna sambhavaṃ;

Pucchitvā sambhavaṃ jaññā, atthaṃ dhammañca brāhmaṇa.

“So too, though young in form, Sambhava shines through the application of wisdom. Do not scorn him for being young without having asked Sambhava. Having asked Sambhava, O brahmin, you will know the meaning and the Dhamma.

168.

168.

‘‘Javena bhadraṃ jānanti, balibaddañca vāhiye;

Dohena dhenuṃ jānanti, bhāsamānañca paṇḍitaṃ.

“By its speed they know a noble steed, and a draught ox by its hauling; by its milking they know a milch-cow, and a wise person by their speech.

169.

169.

‘‘Evampi daharūpeto, paññāyogena sambhavo;

Mā naṃ daharoti uññāsi, apucchitvāna sambhavaṃ;

Pucchitvā sambhavaṃ jaññā, atthaṃ dhammañca brāhmaṇā’’ti.

“So too, though young in form, Sambhava shines through the application of wisdom. Do not scorn him for being young without having asked Sambhava. Having asked Sambhava, O brahmin, you will know the meaning and the Dhamma.”

Tattha [Pg.65] jaññāti jānissasi. Candoti puṇṇacando. Vimaloti abbhādimalavirahito. Evampi daharūpetoti evaṃ sambhavakumāro daharabhāvena upetopi paññāyogena sakalajambudīpatale avasese paṇḍite atikkamitvā virocati. Rammakoti cittamāso. Atevaññehīti ativiya aññehi ekādasahi māsehi. Evanti evaṃ sambhavopi paññāyogena sobhati. Himavāti himapātasamaye himayuttoti himavā, gimhakāle himaṃ vamatīti himavā. Sampattaṃ janaṃ gandhena madayatīti gandhamādano. Mahābhūtagaṇālayoti devagaṇānaṃ nivāso. Disā bhātīti sabbadisā ekobhāsā viya karoti. Pavātīti gandhena sabbadisā vāyati. Evanti evaṃ sambhavopi paññāyogena sabbadisā bhāti ceva pavāti ca.

Here, jaññā means: you will know. Cando means: the full moon. Vimalo means: devoid of the stain of clouds, etc. Evampi daharūpeto means: even so, Prince Sambhava, though endowed with youth, shines through the application of wisdom, having surpassed the remaining sages on the entire surface of Jambudīpa. Rammako means: the month of Citta. Atevaññehi means: exceedingly more than the other eleven months. Evaṃ means: even so, Sambhava too shines through the application of wisdom. Himavā means: it is connected with snow at the time of snowfall, thus Himavā; or, it emits snow in the summer, thus Himavā. Gandhamādano means: it intoxicates with its fragrance the people who have arrived. Mahābhūtagaṇālayo means: the dwelling of the hosts of devas. Disā bhāti means: it makes all directions as if a single radiance. Pavāti means: its fragrance wafts in all directions. Evaṃ means: even so, Sambhava too, through the application of wisdom, both illuminates and wafts his fragrance in all directions.

Yasassimāti tejasampattiyā yasassimā. Accimālīti accīhi yutto. Jalamāno vane gaccheti gacchasaṅkhāte mahāvane jalanto carati. Analoti atitto. Gatamaggassa kaṇhabhāvena kaṇhavattanī. Yaññe āhutivasena āhutaṃ ghataṃ asnātīti ghatāsano. Dhūmo ketukiccaṃ assa sādhetīti dhūmaketu. Uttamāhevanandahoti ahevanaṃ vuccati vanasaṇḍo, uttamaṃ vanasaṇḍaṃ dahatīti attho. Nisītheti rattibhāge. Pabbataggasminti pabbatasikhare. Pahūtedhoti pahūtaindhano. Virocatīti sabbadisāsu obhāsati. Evanti evaṃ mama kaniṭṭho sambhavakumāro daharopi paññāyogena virocati. Bhadranti bhadraṃ assājānīyaṃ javasampattiyā jānanti, na sarīrena. Vāhiyeti vahitabbabhāre sati bhāravahatāya ‘‘ahaṃ uttamo’’ti balibaddaṃ jānanti. Dohenāti dohasampattiyā dhenuṃ ‘‘sukhīrā’’ti jānanti. Bhāsamānanti ettha ‘‘nābhāsamānaṃ jānanti, missaṃ bālehi paṇḍita’’nti suttaṃ (saṃ. ni. 2.241) āharitabbaṃ.

Yasassimā means: glorious due to the possession of splendor. Accimālī means: endowed with flames. Jalamāno vane gacche means: it wanders blazing in the great forest called a grove. Analo means: insatiable. Kaṇhavattanī means: because of the blackness of the path it has taken. Ghatāsano means: it eats the offered ghee at a sacrifice. Dhūmaketu means: smoke serves as its banner. Uttamāhevanandaho means: ahevanaṃ is said to be a forest grove; the meaning is that it burns the best forest grove. Nisīthe means: in the night-time. Pabbataggasmiṃ means: on the mountain peak. Pahūtedho means: having abundant fuel. Virocati means: it illuminates in all directions. Evaṃ means: even so, my younger brother, Prince Sambhava, though young, shines through the application of wisdom. Bhadraṃ means: they know a noble thoroughbred horse by its possession of speed, not by its body. Vāhiye means: when there is a load to be carried, they know the bull by its carrying of the load, as the best. Dohena means: by its abundance of milk they know a milch-cow as one with good milk. Bhāsamānaṃ: here the sutta should be cited: “They do not know one who is not speaking; the wise is mixed with fools” (SN 2.241).

Sucirato evaṃ tasmiṃ sambhavaṃ vaṇṇente ‘‘pañhaṃ pucchitvā jānissāmī’’ti ‘‘kahaṃ pana te kumāra kaniṭṭho’’ti pucchi. Athassa so sīhapañjaraṃ vivaritvā hatthaṃ pasāretvā ‘‘yo esa pāsādadvāre antaravīthiyā kumārakehi saddhiṃ suvaṇṇavaṇṇo kīḷati, ayaṃ mama kaniṭṭho, upasaṅkamitvā taṃ puccha, buddhalīḷāya te pañhaṃ kathessatī’’ti āha. Sucirato tassa vacanaṃ sutvā [Pg.66] pāsādā oruyha kumārassa santikaṃ agamāsi. Kāya velāyāti? Kumārassa nivatthasāṭakaṃ mocetvā khandhe khipitvā ubhohi hatthehi paṃsuṃ gahetvā ṭhitavelāya. Tamatthaṃ āvikaronto satthā gāthamāha –

While the prince was thus praising Sambhava, Sucirata thought, “I will find out by asking the question,” and he asked, “But where, prince, is your younger brother?” Then the prince, opening the lion-window and stretching out his hand, said to him: “That golden-colored one who is playing with the boys in the inner street at the palace gate—he is my younger brother. Approach him and ask; he will explain the question to you with the grace of a Buddha.” Having heard his words, Sucirata descended from the palace and went to the prince. At what time? At the time when the prince stood, having untied his lower garment and thrown it over his shoulder, holding dust in both hands. Making this matter clear, the Teacher spoke a verse:

170.

170.

‘‘Svādhippāgā bhāradvājo, sambhavassa upantikaṃ;

Tamaddasa mahābrahmā, kīḷamānaṃ bahīpure’’ti.

“With his own intention Bhāradvāja came into the presence of Sambhava. The great brahmin saw him playing in the outer town.”

Tattha bahīpureti bahinivesane.

Here, bahīpure means: in the outer residence.

Mahāsattopi brāhmaṇaṃ āgantvā purato ṭhitaṃ disvā ‘‘tāta, kenatthenāgatosī’’ti pucchitvā, ‘‘tāta, kumāra ahaṃ jambudīpatale āhiṇḍanto mayā pucchitaṃ pañhaṃ kathetuṃ samatthaṃ alabhitvā tava santikaṃ āgatomhī’’ti vutte ‘‘sakalajambudīpe kira avinicchito pañho mama santikaṃ āgato, ahaṃ ñāṇena mahallako’’ti hirottappaṃ paṭilabhitvā hatthagataṃ paṃsuṃ chaḍḍetvā khandhato sāṭakaṃ ādāya nivāsetvā ‘‘puccha, brāhmaṇa, buddhalīḷāya te kathessāmī’’ti sabbaññupavāraṇaṃ pavāresi. Tato brāhmaṇo –

The Great Being, seeing the brahmin who had come and was standing before him, asked, “Dear sir, for what reason have you come?” When he was told, “Dear boy, while wandering throughout Jambudīpa, I could not find anyone able to answer the question I ask, so I have come to you,” he thought, “It seems an unresolved question from all of Jambudīpa has come to me; I am mature in wisdom.” Having gained a sense of moral shame and fear of wrongdoing, he shook the dust from his hands, took a cloth from his shoulder and put it on, and made the invitation of an omniscient one: “Ask, brahmin. I will explain it to you with the graceful ease of a Buddha.” Then the brahmin said:

171.

171.

‘‘Raññohaṃ pahito dūto, korabyassa yasassino;

‘Atthaṃ dhammañca pucchesi’, iccabravi yudhiṭṭhilo;

Taṃ tvaṃ atthañca dhammañca, sambhavakkhāhi pucchito’’ti. –

“I am a messenger sent by the king, the glorious Kuru lord; ‘Ask about the meaning and the Dhamma,’ thus spoke Yudhiṭṭhila. Being asked, O Sambhava, please explain to me that meaning and Dhamma.”

Gāthāya pañhaṃ pucchi.

He asked the question in a verse.

Tassa attho sambhavapaṇḍitassa gaganamajjhe puṇṇacando viya pākaṭo ahosi.

The meaning became as clear to the wise Sambhava as the full moon in the midst of the sky.

Atha naṃ ‘‘tena hi suṇohī’’ti vatvā dhammayāgapañhaṃ vissajjento gāthamāha –

Then, saying to him, “Well then, listen,” while answering the question about the Dhamma-sacrifice, he spoke this verse:

172.

172.

‘‘Taggha te ahamakkhissaṃ, yathāpi kusalo tathā;

Rājā ca kho taṃ jānāti, yadi kāhati vā na vā’’ti.

“Indeed, I will explain it to you, just as a skilled one would; And the king himself knows whether he will act or not.”

Tassa antaravīthiyaṃ ṭhatvā madhurassarena dhammaṃ desentassa saddo dvādasayojanikaṃ sakalabārāṇasinagaraṃ avatthari. Atha rājā ca uparājādayo ca sabbe sannipatiṃsu. Mahāsatto mahājanassa majjhe dhammadesanaṃ paṭṭhapesi.

As he stood in the middle of the street and taught the Dhamma in a sweet voice, the sound spread throughout the entire twelve-yojana city of Bārāṇasī. Then the king, the viceroy, and all the others assembled. The Great Being began his Dhamma discourse in the midst of the great assembly.

Tattha [Pg.67] tagghāti ekaṃsavacanaṃ. Yathāpi kusaloti yathā atikusalo sabbaññubuddho ācikkhati, tathā te ekaṃseneva ahamakkhissanti attho. Rājā ca kho tanti ahaṃ taṃ pañhaṃ yathā tumhākaṃ rājā jānituṃ sakkoti, tathā kathessāmi. Tato uttari rājā eva taṃ jānāti, yadi karissati vā na vā karissati, karontassa vā akarontassa vā tassevetaṃ bhavissati, mayhaṃ pana doso natthīti dīpeti.

Herein, taggha (“indeed”) is a word of certainty. Yathāpi kusalo (“just as a skilled one would”) means: “Just as the supremely skilled Omniscient Buddha would declare, so too will I explain it to you with certainty.” Rājā ca kho taṃ (“And the king himself knows”) means: “I will explain the question in such a way that your king will be able to understand it. Beyond that, the king himself knows whether he will do it or not. Whether he does it or does not do it, that will be his own affair, but there is no fault on my part”—this is what he indicates.

Evaṃ imāya gāthāya pañhakathanaṃ paṭijānitvā idāni dhammayāgapañhaṃ kathento āha –

Having thus promised with this verse to explain the question, he now spoke on the question of the Dhamma-sacrifice, saying:

173.

173.

‘‘Ajja suveti saṃseyya, raññā puṭṭho sucīrata;

Mā katvā avasī rājā, atthe jāte yudhiṭṭhilo.

“If asked by the king, O Sucīrata, one might say, ‘Today or tomorrow.’ When the opportunity arises, let not King Yudhiṭṭhila heed such counsel and remain heedless.

174.

174.

‘‘Ajjhattaññeva saṃseyya, raññā puṭṭho sucīrata;

Kummaggaṃ na niveseyya, yathā mūḷho acetaso.

“When asked by the king, O Sucīrata, one should speak only of what is internal. He should not enter upon a wrong path, like a deluded, mindless person.”

175.

175.

‘‘Attānaṃ nātivatteyya, adhammaṃ na samācare;

Atitthe nappatāreyya, anatthe na yuto siyā.

“He should not transgress against himself; he should not practice unrighteousness. He should not venture into a false ford; he should not be yoked to what is unbeneficial.”

176.

176.

‘‘Yo ca etāni ṭhānāni, kattuṃ jānāti khattiyo;

Sadā so vaḍḍhate rājā, sukkapakkheva candimā.

“The khattiya who knows how to act on these points—that king always prospers, like the moon in the bright fortnight.”

177.

177.

‘‘Ñātīnañca piyo hoti, mittesu ca virocati;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī’’ti.

“He is dear to his kinsmen and shines among his friends. With the breakup of the body, that wise person is reborn in heaven.”

Tattha saṃseyyāti katheyya. Idaṃ vuttaṃ hoti – tāta, sucirata sace tumhākaṃ raññā ‘‘ajja dānaṃ dema, sīlaṃ rakkhāma, uposathakammaṃ karomā’’ti koci puṭṭho, ‘‘mahārāja, ajja tāva pāṇaṃ hanāma, kāme paribhuñjāma, suraṃ pivāma, kusalaṃ pana karissāma suve’’ti rañño katheyya, tassa atimahantassapi amaccassa vacanaṃ katvā tumhākaṃ rājā yudhiṭṭhilagotto tathārūpe atthe jāte taṃ divasaṃ pamādena vītināmento mā avasi, tassa vacanaṃ akatvā uppannaṃ kusalacittaṃ aparihāpetvā kusalapaṭisaṃyuttaṃ kammaṃ karotuyeva, idamassa katheyyāsīti. Evaṃ mahāsatto imāya gāthāya –

Herein, saṃseyya means “one might say.” This is the meaning: “Dear Sucīrata, if your king should ask someone, ‘Shall we give alms today, observe the precepts, and perform the Uposatha observance?’ and that person should say to the king, ‘Great king, for today let us kill living beings, enjoy sensual pleasures, and drink liquor; we will do what is wholesome tomorrow’—even if this is the word of a very great minister, your king of the Yudhiṭṭhila clan, having heard it, should not spend that day in heedlessness when such an opportunity has arisen. Disregarding that person’s word and not allowing the arisen wholesome thought to diminish, he should perform the action connected with the wholesome. This is what you should tell him.” Thus the Great Being, with this verse...

‘‘Ajjeva [Pg.68] kiccamātappaṃ, ko jaññā maraṇaṃ suve’’ti. (ma. ni. 3.272) –

“Today itself one should make an effort; who knows if death will come tomorrow?”

Bhaddekarattasuttañceva,

...and the Bhaddekaratta Sutta,

‘‘Appamādo amatapadaṃ, pamādo maccuno pada’’nti. (dha. pa. 21) –

“Heedfulness is the path to the Deathless, heedlessness is the path to death.”

Appamādovādañca kathesi.

...and he gave the exhortation on heedfulness.

Ajjhattaññevāti, tāta, sucirata sambhavapaṇḍito tayā dhammayāgapañhe pucchite kiṃ kathesīti raññā puṭṭho samāno tumhākaṃ rañño ajjhattaññeva saṃseyya, niyakajjhattasaṅkhātaṃ khandhapañcakaṃ hutvā abhāvato aniccanti katheyyāsi. Ettāvatā mahāsatto –

Ajjhattaññeva: “Dear Sucīrata, when you are asked by the king, ‘What did the wise Sambhava say when you asked him the question about the Dhamma-sacrifice?’ you should speak to your king only about what is internal. You should say that the five aggregates, which are designated as one’s own internal self, are impermanent because, having come to be, they cease to exist.” By this much the Great Being...

‘‘Sabbe saṅkhārā aniccāti, yadā paññāya passati’’. (dha. pa. 277) –

“‘All conditioned formations are impermanent’—when one sees this with wisdom…”

‘‘Aniccā vata saṅkhārā, uppādavayadhammino’’ti. (dī. ni. 2.221) –

“‘Impermanent, alas, are all formations, subject to arising and passing away.’”

Evaṃ vibhāvitaṃ aniccataṃ kathesīti.

Thus he explained impermanence, making it manifest.

Kummagganti, brāhmaṇa, yathā mūḷho acetano andhabālaputhujjano dvāsaṭṭhidiṭṭhigatasaṅkhātaṃ kummaggaṃ sevati, evaṃ tava rājā taṃ kummaggaṃ na seveyya, niyyānikaṃ dasakusalakammapathamaggameva sevatu, evamassa vadeyyāsīti.

Kummaggaṃ: “Brahmin, just as a deluded, mindless, blind, foolish worldling follows the wrong path designated as the sixty-two kinds of views, so your king should not follow that wrong path. Let him follow only the path that leads out, the supreme path of the ten wholesome courses of action. Thus you should speak to him.”

Attānanti imaṃ sugatiyaṃ ṭhitaṃ attabhāvaṃ nātivatteyya, yena kammena tisso kusalasampattiyo sabbakāmasagge atikkamitvā apāye nibbattanti, taṃ kammaṃ na kareyyāti attho. Adhammanti tividhaduccaritasaṅkhātaṃ adhammaṃ na samācareyya. Atittheti dvāsaṭṭhidiṭṭhisaṅkhāte atitthe nappatāreyya na otāreyya. ‘‘Na tāreyyā’’tipi pāṭho, attano diṭṭhānugatimāpajjantaṃ janaṃ na otāreyya. Anattheti akāraṇe. Na yutoti yuttapayutto na siyā. Brāhmaṇa, yadi te rājā dhammayāgapañhe vattitukāmo, ‘‘imasmiṃ ovāde vattatū’’ti tassa katheyyāsīti ayamettha adhippāyo.

Attānaṃ: This means he should not transgress against this personality established in a good destination; he should not perform that kamma by which, having disregarded the three wholesome attainments and all the sensual heavens, one is reborn in a state of deprivation. Adhammaṃ: He should not practice the unrighteousness designated as the threefold misconduct. Atitthe: He should not venture into or descend into the non-ford designated as the sixty-two views. There is also the reading na tāreyya, meaning he should not cause people who are following their own views to descend. Anatthe: In what is unbeneficial. Na yuto: He should not be yoked or engaged. “Brahmin, if your king wishes to act upon the question of the Dhamma-sacrifice, you should tell him, ‘Let him act in accordance with this advice.’” This is the intention here.

Sadāti satataṃ. Idaṃ vuttaṃ hoti – ‘‘yo khattiyo etāni kāraṇāni kātuṃ jānāti, so rājā sukkapakkhe cando viya sadā vaḍḍhatī’’ti[Pg.69]. Virocatīti mittāmaccānaṃ majjhe attano sīlācārañāṇādīhi guṇehi sobhati virocatīti.

Sadā means constantly. This is what is said: “The khattiya who knows how to act on these points—that king always prospers, like the moon in the bright fortnight.” Virocati means he shines and is radiant among his friends and ministers on account of his own virtues such as moral discipline, good conduct, knowledge, and so on.

Evaṃ mahāsatto gaganatale candaṃ uṭṭhāpento viya buddhalīḷāya brāhmaṇassa pañhaṃ kathesi. Mahājano nadanto selento apphoṭento sādhukārasahassāni adāsi, celukkhepe ca aṅguliphoṭe ca pavattesi, hatthapiḷandhanādīni khipi. Evaṃ khittadhanaṃ koṭimattaṃ ahosi. Rājāpissa tuṭṭho mahantaṃ yasaṃ adāsi. Suciratopi nikkhasahassena pūjaṃ katvā suvaṇṇapaṭṭe jātihiṅgulakena pañhavissajjanaṃ likhitvā indapatthanagaraṃ gantvā rañño dhammayāgapañhaṃ kathesi. Rājā tasmiṃ dhamme vattitvā saggapuraṃ pūresi.

Thus the Great Being, as if making the moon rise in the expanse of the sky, explained the brahmin’s question with the graceful ease of a Buddha. The great crowd roared, cheered, and clapped their hands, giving thousands of acclamations of “Sādhu!” They waved their cloths and snapped their fingers, and threw down their hand-ornaments and so on. The wealth thus thrown amounted to a crore. The king, being pleased, bestowed great fame upon him. Sucīrata, too, made an offering of a thousand gold coins, and having inscribed the explanation of the question on a golden plate with vermilion, he went to the city of Indapattha and related the question of the Dhamma-sacrifice to the king. The king, having conducted himself according to that Dhamma, went on to fill the city of the devas.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva, pubbepi tathāgato mahāpaññoyevā’’ti vatvā jātakaṃ samodhānesi ‘‘tadā dhanañcayarājā ānando ahosi, sucirato anuruddho, vidhuro kassapo, bhadrakāro moggallāno, sañcayamāṇavo sāriputto, sambhavapaṇḍito pana ahameva ahosi’’nti.

The Teacher, having brought this Dhamma discourse, said, “Monks, not only now but in the past too the Tathāgata was of great wisdom,” and he identified the birth: “At that time, King Dhanañjaya was Ānanda, Sucīrata was Anuruddha, Vidhura was Kassapa, Bhadrakāra was Moggallāna, the young man Sañcaya was Sāriputta, and the wise Sambhava was myself.”

Sambhavajātakavaṇṇanā pañcamā.

The Commentary on the Sambhava Jātaka, the Fifth.

[516] 6. Mahākapijātakavaṇṇanā

[516] 6. The Commentary on the Great Monkey Jātaka

Bārāṇasyaṃ ahū rājāti idaṃ satthā veḷuvane viharanto devadattassa silāpavijjhanaṃ ārabbha kathesi. Tena hi dhanuggahe payojetvā aparabhāge silāya paviddhāya bhikkhūhi devadattassa avaṇṇe kathite satthā ‘‘na, bhikkhave, idāneva, pubbepi devadatto mayhaṃ silaṃ pavijjhiyevā’’ti vatvā atītaṃ āhari.

“There was a king in Bārāṇasī.” The Teacher told this story while dwelling at the Bamboo Grove with reference to Devadatta’s hurling of a rock. For when, after he had employed archers, on a later occasion a rock was hurled by him, the monks spoke in dispraise of Devadatta. The Teacher said, “Monks, not only now has Devadatta hurled a rock at me; he did so in the past as well,” and he related a story of the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente kāsikagāmake eko kassakabrāhmaṇo khettaṃ kasitvā goṇe vissajjetvā kuddālakammaṃ kātuṃ ārabhi. Goṇā ekasmiṃ gacche paṇṇāni khādantā anukkamena aṭaviṃ pavisitvā palāyiṃsu. So velaṃ sallakkhetvā kuddālaṃ ṭhapetvā goṇe olokento adisvā domanassappatto te pariyesanto [Pg.70] antoaṭaviṃ pavisitvā āhiṇḍanto himavantaṃ pāvisi. So tattha disāmūḷho hutvā sattāhaṃ nirāhāro vicaranto ekaṃ tindukarukkhaṃ disvā abhiruyha phalāni khādanto tindukarukkhato parigaḷitvā saṭṭhihatthe narakapapāte pati. Tatrassa dasa divasā vītivattā. Tadā bodhisatto kapiyoniyaṃ nibbattitvā phalāphalāni khādanto taṃ purisaṃ disvā silāya yoggaṃ katvā taṃ purisaṃ uddharitvā silāya matthake nisīdāpetvā evamāha – ‘‘bho brāhmaṇa, ahaṃ kilamāmi, muhuttaṃ niddāyissāmi, maṃ rakkhāhī’’ti. So tassa niddāyantassa silāya matthakaṃ padālesi. Mahāsatto tassa taṃ kammaṃ ñatvā uppatitvā sākhāya nisīditvā ‘‘bho purisa, tvaṃ bhūmiyā gaccha, ahaṃ sākhaggena tuyhaṃ maggaṃ ācikkhanto gamissāmī’’ti taṃ purisaṃ araññato nīharitvā magge ṭhapetvā pabbatapādameva pāvisi. So puriso mahāsatte aparajjhitvā kuṭṭhī hutvā diṭṭhadhammeyeva manussapeto ahosi.

In the past, when Brahmadatta was reigning in Bārāṇasī, a brahmin farmer in a village of Kāsi plowed his field, and having unyoked the oxen, began to work with a hoe. The oxen, eating leaves in a thicket, gradually entered the forest and ran away. He, noticing the time, set down his hoe and looked for the oxen. Not seeing them, he became dejected. Searching for them, he entered the deep forest and, wandering about, reached the Himalayas. There, having lost his bearings, he roamed for seven days without food until he saw a tinduka tree. Climbing it, he ate the fruits, but then he slipped from the tinduka tree and fell into a hellish chasm sixty cubits deep. Ten days passed for him there. At that time, the Bodhisatta had been reborn as a monkey. While eating various fruits, he saw the man. Having fashioned a device with a rock, he lifted the man out, had him sit on top of the rock, and said: “Friend brahmin, I am tired. I will sleep for a moment. Please guard me.” But while he was sleeping, the man shattered his head with a stone. The Great Being, knowing this deed, leaped up, perched on a branch, and said: “Friend man, you go on the ground. I will go along the treetops pointing out the path for you.” Having led the man out of the forest and set him on the path, he returned to the foot of the mountain. That man, having wronged the Great Being, became a leper and in this very life became a ghost among humans.

So satta vassāni dukkhapīḷito vicaranto bārāṇasiyaṃ migājinaṃ nāma uyyānaṃ pavisitvā pākārantare kadalipaṇṇaṃ attharitvā vedanāppatto nipajji. Tadā bārāṇasirājā uyyānaṃ gantvā tattha vicaranto taṃ disvā ‘‘kosi tvaṃ, kiṃ vā katvā imaṃ dukkhaṃ patto’’ti pucchi. Sopissa sabbaṃ vitthārato ācikkhi. Tamatthaṃ pakāsento satthā āha –

For seven years, tormented by suffering, he wandered about and entered a park named Migājina in Bārāṇasī. There, within an enclosure, he spread out a banana leaf and lay down, afflicted by pain. At that time, the king of Bārāṇasī went to the park, and while walking about there, he saw him and asked: “Who are you? And what have you done to come to this suffering?” The man explained the entire matter to him in detail. To make this matter clear, the Teacher said:

178.

178.

‘‘Bārāṇasyaṃ ahū rājā, kāsīnaṃ raṭṭhavaḍḍhano;

Mittāmaccaparibyūḷho, agamāsi migājinaṃ.

“In Bārāṇasī there was a king, who made the Kāsi kingdom prosper; surrounded by friends and ministers, he went to Migājina.

179.

179.

‘‘Tattha brāhmaṇamaddakkhi, setaṃ citraṃ kilāsinaṃ;

Viddhastaṃ koviḷāraṃva, kisaṃ dhamanisanthataṃ.

“There he saw a brahmin, white, mottled, and leprous; blighted like a koviḷāra tree, emaciated, with his veins standing out.

180.

180.

‘‘Paramakāruññataṃ pattaṃ, disvā kicchagataṃ naraṃ;

Avaca byamhito rājā, yakkhānaṃ katamo nusi.

“Seeing the man in distress, who had met with a most pitiable state, the astonished king said: ‘Which of the yakkhas might you be?’

181.

181.

‘‘Hatthapādā ca te setā, tato setataraṃ siro;

Gattaṃ kammāsavaṇṇaṃ te, kilāsabahulo casi.

“Your hands and feet are white, and your head is whiter still; your body is of a mottled color, and you are full of skin disease.

182.

182.

‘‘Vaṭṭanāvaḷisaṅkāsā[Pg.71], piṭṭhi te ninnatunnatā;

Kāḷapabbāva te aṅgā, nāññaṃ passāmi edisaṃ.

“Your back, uneven with hollows and bumps, is like a twisted rope; your limbs are like dark-jointed reeds; I see no other like you.

183.

183.

‘‘Ugghaṭṭapādo tasito, kiso dhamanisanthato;

Chāto ātattarūposi, kutosi kattha gacchati.

“With chafed feet, thirsty, emaciated, with veins standing out, hungry, and with a withered form—where do you come from? Where are you going?

184.

184.

‘‘Duddasī appakārosi, dubbaṇṇo bhīmadassano;

Janetti yāpi te mātā, na taṃ iccheyya passituṃ.

“You are painful to see, ill-formed, ugly, and dreadful to behold; even the mother who bore you would not wish to see you.

185.

185.

‘‘Kiṃ kammamakaraṃ pubbe, kaṃ avajjhaṃ aghātayi;

Kibbisaṃ yaṃ karitvāna, idaṃ dukkhaṃ upāgamī’’ti.

“What deed did you do in the past? Whom did you slay that should not have been slain? Having committed what offense have you come to this suffering?”

Tattha bārāṇasyanti bārāṇasiyaṃ. Mittāmaccaparibyūḷhoti mittehi ca daḷhabhattīhi amaccehi ca parivuto. Migājinanti evaṃnāmakaṃ uyyānaṃ. Setanti setakuṭṭhena setaṃ kabarakuṭṭhena vicitraṃ paribhinnena kaṇḍūyanakilāsakuṭṭhena kilāsinaṃ vedanāppattaṃ kadalipaṇṇe nipannaṃ addasa. Viddhastaṃ koviḷāraṃvāti vaṇamukhehi paggharantena maṃsena viddhastaṃ pupphitakoviḷārasadisaṃ. Kisanti ekaccesu padesesu aṭṭhicammamattasarīraṃ sirājālasanthataṃ. Byamhitoti bhīto vimhayamāpanno vā. Yakkhānanti yakkhānaṃ antare tvaṃ katarayakkho nāmāsi. Vaṭṭanāvaḷisaṅkāsāti piṭṭhikaṇṭakaṭṭhāne āvunitvā ṭhapitāvaṭṭanāvaḷisadisā. Aṅgāti kāḷapabbavallisadisāni te aṅgāni. Nāññanti aññaṃ purisaṃ edisaṃ na passāmi. Ugghaṭṭapādoti rajokiṇṇapādo. Ātattarūpoti sukkhasarīro. Duddasīti dukkhena passitabbo. Appakārosīti sarīrappakārarahitosi, dussaṇṭhānosīti attho. Kiṃ kammamakaranti ito pubbe kiṃ kammaṃ akaraṃ, akāsīti attho. Kibbisanti dāruṇakammaṃ.

Herein, `Bārāṇasyaṃ` means in Bārāṇasī. `Mittāmaccaparibyūḷho` means surrounded by friends of firm loyalty and by ministers. `Migājinaṃ` is a park of that name. `Setaṃ`: he saw him lying on a banana leaf, white with white leprosy, mottled with variegated leprosy, leprous with scaly, itchy leprosy, afflicted by pain. `Viddhastaṃ koviḷāraṃva`: ruined, like a flowering koviḷāra tree, because of the flesh oozing from the openings of his sores. `Kisaṃ`: in some places a body of mere skin and bones, covered with a network of veins. `Byamhito`: frightened or struck with amazement. `Yakkhānaṃ`: means among the yakkhas, what is your name as a yakkha? `Vaṭṭanāvaḷisaṅkāsā`: like a twisted rope placed along the spine. `Aṅgā`: your limbs are like dark-jointed vines. `Nāññaṃ`: I do not see another man like this. `Ugghaṭṭapādo`: with dust-soiled feet. `Ātattarūpo`: with a dried-up body. `Duddasī`: to be seen with difficulty. `Appakārosi`: you are devoid of bodily shape; the meaning is “ill-shaped.” `Kiṃ kammaṃ akaraṃ`: what deed did I do before this; the meaning is “what did you do?” `Kibbisaṃ`: a cruel deed.

Tato paraṃ brāhmaṇo āha –

Then the brahmin said:

186.

186.

‘‘Taggha te ahamakkhissaṃ, yathāpi kusalo tathā;

“Indeed, I will explain it to you, just as a skilled person would;

Saccavādiñhi lokasmiṃ, pasaṃsantīdha paṇḍitā.

for here in this world the wise praise one who speaks the truth.

187.

187.

‘‘Eko [Pg.72] caraṃ gogaveso, mūḷho accasariṃ vane;

Araññe irīṇe vivane, nānākuñjarasevite.

“Wandering alone in search of my oxen, bewildered, I went too far into the forest, into the wilderness, a barren waste, a jungle frequented by various elephants.

188.

188.

‘‘Vāḷamigānucarite, vippanaṭṭhosmi kānane;

Acariṃ tattha sattāhaṃ, khuppipāsasamappito.

“In the great forest frequented by beasts of prey, I was utterly lost; I wandered there for seven days, afflicted by hunger and thirst.

189.

189.

‘‘Tattha tindukamaddakkhiṃ, visamaṭṭhaṃ bubhukkhito;

Papātamabhilambantaṃ, sampannaphaladhārinaṃ.

“There, being hungry, I saw a tinduka tree growing on uneven ground, overhanging a precipice and bearing abundant fruit.

190.

190.

‘‘Vātassitāni bhakkhesiṃ, tāni rucciṃsu me bhusaṃ;

Atitto rukkhamārūhiṃ, tattha hessāmi āsito.

“I ate the fruits that had fallen in the wind, and they pleased me greatly. Still unsatisfied, I climbed the tree, thinking: ‘There I will eat my fill.’

191.

191.

‘‘Ekaṃ me bhakkhitaṃ āsi, dutiyaṃ abhipatthitaṃ;

Tato sā bhañjatha sākhā, chinnā pharasunā viya.

“One fruit I had eaten, a second I was longing for, when that branch broke, as if cut by an axe.

192.

192.

‘‘Sohaṃ sahāva sākhāhi, uddhaṃpādo avaṃsiro;

Appatiṭṭhe anālambe, giriduggasmi pāpataṃ.

“Then I, along with the branch, with feet up and head down, with no footing and no support, fell into a mountain abyss.

193.

193.

‘‘Yasmā ca vāri gambhīraṃ, tasmā na samapajjisaṃ;

Tattha sesiṃ nirānando, anūnā dasa rattiyo.

“And because the water was deep, for that reason I did not perish; there I lay joyless for no less than ten nights.

194.

194.

‘‘Athettha kapi māgañchi, gonaṅgulo darīcaro;

Sākhāhi sākhaṃ vicaranto, khādamāno dumapphalaṃ.

“Then a monkey came there, with a tail like an ox, a dweller in ravines, moving from branch to branch, eating the fruit of the trees.

195.

195.

‘‘So maṃ disvā kisaṃ paṇḍuṃ, kāruññamakaraṃ mayi;

Ambho ko nāma so ettha, evaṃ dukkhena aṭṭito.

“Seeing me thin and pale, he took pity on me, thinking: ‘Hello! Who can this be here, so afflicted by suffering?’

196.

196.

‘‘Manusso amanusso vā, attānaṃ me pavedaya;

Tassañjaliṃ paṇāmetvā, idaṃ vacanamabraviṃ.

“‘Whether you are human or non-human, reveal yourself to me.’ Raising my hands in reverence to him, I spoke these words:

197.

197.

‘‘Manussohaṃ byasampatto, sā me natthi ito gati;

Taṃ vo vadāmi bhaddaṃ vo, tvañca me saraṇaṃ bhava.

“‘I am a human who has met with disaster; I have no way out from here. I tell you this—blessings to you!—be a refuge for me.’

198.

198.

‘‘Garuṃ silaṃ gahetvāna, vicarī pabbate kapi;

Silāya yoggaṃ katvāna, nisabho etadabravi.

“Having taken a heavy stone, the monkey roamed the mountain; having made a suitable arrangement with the stone, that excellent one said this:

199.

199.

‘‘Ehi [Pg.73] me piṭṭhimāruyha, gīvaṃ gaṇhāhi bāhubhi;

Ahaṃ taṃ uddharissāmi, giriduggata vegasā.

“‘Come, climb onto my back and grasp my neck with your arms; I will lift you out from this mountain abyss with speed.’

200.

200.

‘‘Tassa taṃ vacanaṃ sutvā, vānarindassa sirīmato;

Piṭṭhimāruyha dhīrassa, gīvaṃ bāhāhi aggahiṃ.

“Having heard that word of the glorious monkey king, I climbed onto the back of that resolute one and grasped his neck with my arms.

201.

201.

‘‘So maṃ tato samuṭṭhāsi, tejassī balavā kapi;

Vihaññamāno kicchena, giriduggata vegasā.

“That majestic, powerful monkey lifted me from there; straining with difficulty, he brought me with speed from the mountain abyss.

202.

202.

‘‘Uddharitvāna maṃ santo, nisabho etadabravi;

Iṅgha maṃ samma rakkhassu, pasupissaṃ muhuttakaṃ.

“Having lifted me out, being weary, that excellent one said this: ‘Come now, friend, please guard me; I will sleep for a moment.’

203.

203.

‘‘Sīhā byagghā ca dīpī ca, acchakokataracchayo;

Te maṃ pamattaṃ hiṃseyyuṃ, te tvaṃ disvā nivāraya.

“‘Lions, tigers, and leopards, bears, wolves, and hyenas—they might harm me if I am heedless. If you see them, ward them off.’

204.

204.

‘‘Evaṃ me parittātūna, pasupī so muhuttakaṃ;

Tadāhaṃ pāpikaṃ diṭṭhiṃ, paṭilacchiṃ ayoniso.

“Having thus entrusted his protection to me, he slept for a moment. Then I unwisely conceived a wicked thought:

205.

205.

‘‘Bhakkho ayaṃ manussānaṃ, yathā caññe vane migā;

Yaṃ nūnimaṃ vadhitvāna, chāto khādeyya vānaraṃ.

“‘This one is food for humans, just like other beasts in the forest. What if, being hungry, I were to kill this monkey and eat him?

206.

206.

‘‘Asito ca gamissāmi, maṃsamādāya sambalaṃ;

Kantāraṃ nittharissāmi, pātheyyaṃ me bhavissati.

“‘Having eaten my fill, I will go, taking the meat as provisions. I will cross the wilderness; it will be my travel-food.’

207.

207.

‘‘Tato silaṃ gahetvāna, matthakaṃ sannitāḷayiṃ;

Mama gattakilantassa, pahāro dubbalo ahu.

“Then, taking a stone, I struck his head. But since my body was exhausted, the blow was feeble.

208.

208.

‘‘So ca vegenudappatto, kapi ruhiramakkhito;

Assupuṇṇehi nettehi, rodanto maṃ udikkhati.

“The monkey, smeared with blood, leaped up with a start; with eyes full of tears, weeping, he looked at me.

209.

209.

‘‘Māyyo maṃ kari bhaddante, tvañca nāmedisaṃ kari;

Tvañca kho nāma dīghāvu, aññe vāretumarahasi.

“‘Good sir, do not do this to me! You have indeed done such a thing! You, who are long-lived, ought to restrain others from this.’

210.

210.

‘‘Aho vata re purisa, tāvadukkarakāraka;

Edisā visamā duggā, papātā uddhato mayā.

“‘Alas, O man, you who do such a terrible deed! From such a rough, difficult, precipitous abyss you were lifted up by me.

211.

211.

‘‘Ānīto paralokāva, dubbheyyaṃ maṃ amaññatha;

Taṃ tena pāpakammena, pāpaṃ pāpena cintitaṃ.

“‘Brought back as it were from the other world, you thought to betray me. That evil deed was evilly conceived by an evil person.

212.

212.

‘‘Mā [Pg.74] heva tvaṃ adhammaṭṭha, vedanaṃ kaṭukaṃ phusi;

Mā heva pāpakammaṃ taṃ, phalaṃ veḷuṃva taṃ vadhi.

“‘O unrighteous one, may you not feel bitter pain! And may that evil deed not destroy you, just as its fruit destroys the bamboo!’

213.

213.

‘‘Tayi me natthi vissāso, pāpadhamma asaññata;

Ehi me piṭṭhito gaccha, dissamānova santike.

“‘I have no trust in you, O evil-natured and unrestrained one! Come, walk behind me, remaining visible nearby.

214.

214.

‘‘Muttosi hatthā vāḷānaṃ, pattosi mānusiṃ padaṃ;

Esa maggo adhammaṭṭha, tena gaccha yathāsukhaṃ.

“‘You are freed from the grasp of beasts, you have reached a human path. This is the way, O unrighteous one; go by it as you please.’

215.

215.

‘‘Idaṃ vatvā giricaro, rahade pakkhalya matthakaṃ;

Assūni sampamajjitvā, tato pabbatamāruhi.

“Having said this, the mountain-dweller washed his head in a lake, and wiping away his tears, he then climbed the mountain.

216.

216.

‘‘Sohaṃ tenābhisattosmi, pariḷāhena aṭṭito;

Ḍayhamānena gattena, vāriṃ pātuṃ upāgamiṃ.

“I have been cursed by him and am tormented by a burning fever. With my body burning, I approached to drink water.

217.

217.

‘‘Agginā viya santatto, rahado ruhiramakkhito;

Pubbalohitasaṅkāso, sabbo me samapajjatha.

“A lake, as if scorched by fire, smeared with blood, resembling pus and blood, all of it appeared before me.

218.

218.

‘‘Yāvanto udabindūni, kāyasmiṃ nipatiṃsu me;

Tāvanto gaṇḍa jāyetha, addhabeluvasādisā.

“As many drops of water as fell upon my body, so many boils arose, similar to split bilva fruits.

219.

219.

‘‘Pabhinnā pagghariṃsu me, kuṇapā pubbalohitā;

Yena yeneva gacchāmi, gāmesu nigamesu ca.

“Bursting open, they oozed forth decaying matter, pus, and blood; wherever I went, in villages and market towns,

220.

220.

‘‘Daṇḍahatthā nivārenti, itthiyo purisā ca maṃ;

Okkitā pūtigandhena, māssu orena āgamā.

“Men and women with sticks in hand fended me off; reviled for the foul stench, they cried, 'Do not come near!'

221.

221.

‘‘Etādisaṃ idaṃ dukkhaṃ, satta vassāni dāni me;

Anubhomi sakaṃ kammaṃ, pubbe dukkaṭamattano.

“For seven years now I have endured such suffering as this, experiencing my own kamma, the evil deed I myself formerly did.

222.

222.

‘‘Taṃ vo vadāmi bhaddante, yāvantettha samāgatā;

Māssu mittāna dubbhittho, mittadubbho hi pāpako.

“This I say to you, good sirs, all who are gathered here: do not be treacherous to friends, for one treacherous to friends is evil.

223.

223.

‘‘Kuṭṭhī kilāsī bhavati, yo mittānidha dubbhati;

Kāyassa bhedā mittaddu, nirayaṃ sopapajjatī’’ti.

He who here betrays friends becomes a leper, one with skin disease; with the breakup of the body, the friend-betrayer is reborn in hell.

Tattha [Pg.75] kusaloti yathā cheko kusalo katheti, tathā vo kathessāmi. Gogavesoti naṭṭhe goṇe gavesanto. Accasarinti manussapathaṃ atikkamitvā himavantaṃ pāvisiṃ. Araññeti arājake suññe. Irīṇeti sukkhakantāre. Vivaneti vivitte. Vippanaṭṭhoti maggamūḷho. Bubhukkhitoti sañjātabubhukkho chātajjhatto. Papātamabhilambantanti papātābhimukhaṃ olambantaṃ. Sampannaphaladhārinanti madhuraphaladhārinaṃ. Vātassitānīti paṭhamaṃ tāva vātapatitāni khādiṃ. Tattha hessāmīti tasmiṃ rukkhe suhito bhavissāmīti āruḷhomhi. Tato sā bhañjatha sākhāti tassa abhipatthitassa atthāya hatthe pasārite sā mayā abhiruḷhā sākhā pharasunā chinnā viya abhañjatha. Anālambeti ālambitabbaṭṭhānarahite. Giriduggasminti girivisame. Sesinti sayitomhi.

Therein, 'skillful' means as a clever, skillful person speaks, so shall I speak to you. 'Seeking cattle' means searching for lost cattle. 'I strayed' means having passed beyond human paths, I entered the Himalayas. 'Wilderness' means a kingless, empty place. 'Barren land' means a dry wasteland. 'Desolate' means secluded. 'Lost' means bewildered on the path. 'Hungry' means overcome by hunger, consumed by starvation. 'Clutching at the precipice' means hanging downwards towards the precipice. 'Bearing ripe fruit' means bearing sweet fruit. 'Wind-fallen fruits' means first, I ate those fruits fallen by the wind. 'There I shall be' means thinking, 'I shall be content in this tree,' I climbed. 'Then the branch broke' means as I stretched out my hand for that object I desired, the branch I had climbed broke as if cut by an axe. 'Without support' means in a place lacking anything to hold on to. 'In the mountain ruggedness' means in a difficult place in the mountains. 'I lay down' means I lay down to sleep.

Kapi māgañchīti kapi āgañchi. Gonaṅguloti gunnaṃ naṅguṭṭhasadisanaṅguṭṭho. ‘‘Gonaṅguṭṭho’’tipi pāṭho. ‘‘Gonaṅgulī’’tipi paṭhanti. Akaraṃ mayīti akarā mayi. Ambhoti, mahārāja, so kapirājā tasmiṃ narakapapāte mama udakapothanasaddaṃ sutvā maṃ ‘‘ambho’’ti ālapitvā ‘‘ko nāmeso’’ti pucchi. Byasampattoti byasanaṃ patto, papātassa vasaṃ pattoti vā attho. Bhaddaṃ voti tasmā tumhe vadāmi – ‘‘bhaddaṃ tumhākaṃ hotū’’ti. Garuṃ silanti, mahārāja, so kapirājā mayā evaṃ vutte ‘‘mā bhāyī’’ti maṃ assāsetvā paṭhamaṃ tāva garuṃ silaṃ gahetvā yoggaṃ karonto pabbate vicari. Nisabhoti purisanisabho uttamavānarindo pabbatapapāte ṭhatvā maṃ etadabravīti.

'Kapi māgañchi' means 'the monkey came.' 'Gonaṅgulo' means one whose tail is similar to the tail of a bull. There is also a reading as 'Gonaṅguṭṭho.' Some also read it as 'Gonaṅgulī.' 'Akaraṃ mayi' means 'he did to me.' 'Ambho,' O king, means that the monkey king, hearing the sound of me striking the water in that hellish abyss, addressed me as 'Ambho' and asked, 'Who is this?' 'Byasampatto' means having met with calamity, or having fallen under the power of the abyss. 'Bhaddaṃ vo' means 'therefore I say to you, “May it be well with you.”' 'Garuṃ silaṃ,' O king, means that the monkey king, when I had spoken thus, having reassured me by saying, 'Do not fear,' first took up a heavy rock and wandered over the mountain, making it suitable. 'Nisabho' means the bull of men, the excellent king of monkeys, standing at the mountain abyss, spoke this to me.

Bāhubhīti dvīhi bāhāhi mama gīvaṃ suggahitaṃ gaṇha. Vegasāti vegena. Sirīmatoti puññavantassa. Aggahinti saṭṭhihatthaṃ narakapapātaṃ vātavegena otaritvā udakapiṭṭhe ṭhitassa ahaṃ vegena piṭṭhimabhiruhitvā ubhohi bāhāhi gīvaṃ aggahesiṃ. Vihaññamānoti kilamanto. Kicchenāti dukkhena. Santoti paṇḍito, atha vā parisanto kilanto. Rakkhassūti ahaṃ taṃ uddharanto kilanto muhuttaṃ vissamanto pasupissaṃ, tasmā maṃ rakkhāhi. Yathā caññe vane migāti sīhādīhi aññepi ye imasmiṃ vane vāḷamigā. Pāḷiyaṃ pana ‘‘acchakokataracchayo’’ti likhanti. Parittātūnāti, mahārāja, evaṃ so kapirājā maṃ attano [Pg.76] parittāṇaṃ katvā muhuttaṃ pasupi. Ayonisoti ayonisomanasikārena. Bhakkhoti khāditabbayuttako. Asito dhāto suhito. Sambalanti pātheyyaṃ. Matthakaṃ sannitāḷayinti tassa vānarindassa matthakaṃ pahariṃ. ‘‘Sannitāḷaya’’ntipi pāṭho. Dubbalo ahūti na balavā āsi, yathādhippāyaṃ na agamāsīti.

'Bāhubhi' means 'Grasp my neck firmly with both your arms.' 'Vegasā' means swiftly. 'Sirīmato' means of the meritorious one. 'Aggahiṃ' means: when he had descended the sixty-cubit hellish abyss with the speed of the wind and was standing on the surface of the water, I swiftly climbed onto his back and grasped his neck with both arms. 'Vihaññamāno' means becoming weary. 'Kicchena' means with difficulty. 'Santo' means wise, or else exhausted and weary. 'Rakkhassu' means: 'While rescuing you, I have become weary, and while resting for a moment, I will fall asleep; therefore, protect me.' 'Yathā caññe vane migā' means other beasts of prey in this forest, such as lions and so on. In the Pāli text, however, they write 'acchakokataracchayo.' 'Parittātūnaṃ,' O king, means that the monkey king, having entrusted his protection to me, slept for a moment. 'Ayoniso' means with unwise attention. 'Bhakkho' means fit to be eaten. 'Asito dhāto suhito' means not eaten, nourished, satisfied. 'Sambalaṃ' means provisions for a journey. 'Matthakaṃ sannitāḷayiṃ' means I struck the head of that king of monkeys. There is also a reading as 'sannitāḷaya.' 'Dubbalo ahū' means he was not strong; he did not achieve his intention.

Vegenāti mayā pahaṭapāsāṇavegena. Udappattoti uṭṭhito. Māyyoti tena mittadubbhipurisena silāya paviddhāya mahācammaṃ chinditvā olambi, ruhiraṃ pagghari. Mahāsatto vedanāppatto cintesi – ‘‘imasmiṃ ṭhāne añño natthi, idaṃ bhayaṃ imaṃ purisaṃ nissāya uppanna’’nti. So maraṇabhayabhīto olambantaṃ cammabandhaṃ hatthena gahetvā uppatitvā sākhaṃ abhiruyha tena pāpapurisena saddhiṃ sallapanto ‘‘māyyo ma’’ntiādimāha. Tattha māyyo maṃ kari bhaddanteti mā akari ayyo maṃ bhaddanteti taṃ nivāreti. Tvañca kho nāmāti tvaṃ nāma evaṃ mayā papātā uddhaṭo edisaṃ pharusakammaṃ mayi kari, aho te ayuttaṃ katanti. Aho vatāti taṃ garahanto evamāha. Tāvadukkarakārakāti mayi aparajjhanena atidukkarakammakāraka. Paralokāvāti paralokato viya ānīto. Dubbheyyanti dubbhitabbaṃ vadhitabbaṃ. Vedanaṃ kaṭukanti evaṃ santepi tvaṃ adhammaṭṭha yādisaṃ vedanaṃ ahaṃ phusāmi, edisaṃ vedanaṃ kaṭukaṃ mā phusi, taṃ pāpakammaṃ phalaṃ veḷuṃva taṃ mā vadhi. Iti maṃ, mahārāja, so piyaputtakaṃ viya anukampi.

'Vegena' means by the force of the stone I hurled. 'Udappatto' means he jumped up. 'Māyyo' means that when a stone was thrown by that treacherous man, it cut through the great hide, which then hung down, and blood gushed forth. The great being, struck by pain, thought: 'There is no one else in this place; this danger has arisen because of this man.' Fearing death, he grabbed the hanging strip of skin with his hand, leapt up, climbed onto a branch, and while conversing with that wicked man, he said, 'Māyyo maṃ,' and so on. Therein, 'māyyo maṃ kari bhaddante' means he restrains him, saying, 'Noble one, good sir, do not do this to me.' 'Tvañca kho nāma' means: 'You, indeed, having been pulled out from the precipice by me, have done such a cruel deed to me—ah, what an improper thing you have done!' 'Aho vata' means he spoke thus, rebuking him. 'Tāvadukkarakāraka' means a doer of an extremely difficult deed by offending me. 'Paralokāva' means as if brought from the other world. 'Dubbheyya' means one who should be harmed, who should be struck. 'Vedanaṃ kaṭukaṃ' means: 'Even so, you who are unrighteous, may you not experience such a bitter pain as I experience. May that evil deed not destroy you, just as its fruit destroys the bamboo.' Thus, great king, he had compassion for me as for a dear son.

Atha naṃ ahaṃ etadavocaṃ – ‘‘ayya, mayā kataṃ dosaṃ hadaye mā kari, mā maṃ asappurisaṃ evarūpe araññe nāsaya, ahaṃ disāmūḷho maggaṃ na jānāmi, attanā kataṃ kammaṃ mā nāsetha, jīvitadānaṃ me detha, araññā nīharitvā manussapathe ṭhapethā’’ti. Evaṃ vutte so mayā saddhiṃ sallapanto ‘‘tayi me natthi vissāso’’ti ādimāha. Tattha tayīti ito paṭṭhāya mayhaṃ tayi vissāso natthi. Ehīti, bho purisa, ahaṃ tayā saddhiṃ maggena na gamissāmi, tvaṃ pana ehi mama piṭṭhito avidūre dissamānasarīrova gaccha, ahaṃ rukkhaggeheva gamissāmīti. Muttosīti atha so maṃ, mahārāja, araññā nīharitvā, bho purisa, vāḷamigānaṃ hatthā muttosi. Pattosi mānusiṃ padanti manussūpacāraṃ patto āgatosi, esa te maggo, etena gacchāti āha.

Then I said to him: 'Sir, do not hold in your heart the wrong I have done; do not destroy me, an evil man, in such a wilderness. I am confused about the directions and do not know the way. Do not destroy the deed you yourself have done; grant me the gift of life. Lead me out of the forest and set me on a human path.' When this was said, he, conversing with me, said, 'I have no trust in you,' and so on. Therein, 'tayi' means 'from this point forward, I have no trust in you.' 'Ehi' means: 'Good man, I will not go with you on the path. But you, come, walk behind me, keeping your body visible not far away. I will go by the treetops.' 'Muttosi' means that then, great king, having led me out of the forest, he said: 'Good man, you are freed from the grasp of beasts of prey.' 'Pattosi mānusiṃ padaṃ' means 'You have arrived, having reached a place frequented by humans. This is your path; go by it,' he said.

Giricaroti [Pg.77] giricārī vānaro. Pakkhalyāti dhovitvā. Tenābhisattosmīti so ahaṃ, mahārāja, tena vānarena abhisatto, pāpakamme pariṇate tenābhisattosmīti maññamāno evamāha. Aṭṭitoti upadduto. Upāgaminti ekaṃ rahadaṃ upagatosmi. Samapajjathāti jāto, evarūpo hutvā upaṭṭhāsi. Yāvantoti yattakāni. Gaṇḍa jāyethāti gaṇḍā jāyiṃsu. So kira pipāsaṃ sandhāretuṃ asakkonto udakañjaliṃ ukkhipitvā thokaṃ pivitvā sesaṃ sarīre siñci. Athassa tāvadeva udakabindugaṇanāya aḍḍhabeluvapakkappamāṇā gaṇḍā uṭṭhahiṃsu, tasmā evamāha. Pabhinnāti te gaṇḍā taṃ divasameva bhijjitvā kuṇapā pūtigandhikā hutvā pubbalohitāni pagghariṃsu. Yena yenāti yena yena maggena. Okkitāti pūtigandhena okiṇṇā parikkhittā parivāritā. Māssu orena āgamāti duṭṭhasatta orena māssu āgamā, amhākaṃ santikaṃ mā āgamīti evaṃ vadantā maṃ nivārentīti attho. Satta vassāni dāni meti, mahārāja, tato paṭṭhāya idāni satta vassāni mama ettakaṃ kālaṃ sakaṃ kammaṃ anubhomi.

'Giricaro' means a mountain-roaming monkey. 'Pakkhalyā' means having washed. 'Tenābhisattosmi' means, O king, that he spoke thus, thinking: 'I was cursed by that monkey, and when the evil deed ripened, I was cursed by it.' 'Aṭṭito' means afflicted. 'Upāgamiṃ' means I approached a certain lake. 'Samapajjatha' means it arose; having become of such a form, it appeared. 'Yāvanto' means as many as. 'Gaṇḍā jāyetha' means boils arose. It seems that, unable to endure his thirst, he scooped up a handful of water, drank a little, and sprinkled the rest on his body. Then, at that very moment, boils the size of half a beluva fruit arose, equal in number to the drops of water; that is why he spoke thus. 'Pabhinnā' means those boils burst that very day and, becoming putrid, foul-smelling corpses, they oozed pus and blood. 'Yena yena' means by whatever path. 'Okkitā' means strewn, surrounded, and enveloped by the foul stench. 'Māssu orena āgamā' means that people, saying, 'Evil being, do not come this way, do not come near us,' restrained me; this is the meaning. 'Satta vassāni dāni me' means, 'Great king, from that time until now is seven years; for this long I experience my own kamma.'

Iti so attano mittadubbhikammaṃ vitthāretvā, ‘‘mahārāja, maññeva oloketvā evarūpaṃ kammaṃ na kenaci kattabba’’nti vatvā ‘‘taṃ vo’’tiādimāha. Tattha tanti tasmā. Yasmā evarūpaṃ kammaṃ evaṃ dukkhavipākaṃ, tasmāti attho.

Having thus elaborated on his own act of treachery towards a friend, he said, 'Great king, looking at me, such an act should not be committed by anyone,' and then spoke the words beginning with 'Taṃ vo.' Herein, 'taṃ' means 'therefore.' Because such an act has such a painful result, that is the meaning.

223.

223.

‘‘Kuṭṭhī kilāsī bhavati, yo mittānidha dubbhati;

Kāyassa bhedā mittaddu, nirayaṃ sopapajjatī’’ti. –

He becomes a leper, afflicted with skin disease, who here is treacherous to friends; upon the breaking up of the body, the betrayer of friends is reborn in hell.

Ayaṃ abhisambuddhagāthā. Bhikkhave, yo idha loke mittāni dubbhati hiṃsati, so evarūpo hotīti attho.

This is a verse of the Fully Enlightened One. Monks, whoever in this world is treacherous to friends and harms them, such a person becomes like this—this is the meaning.

Tassapi purisassa raññā saddhiṃ kathentasseva pathavī vivaraṃ adāsi. Taṅkhaṇaññeva cavitvā avīcimhi nibbatto. Rājā tasmiṃ pathaviṃ paviṭṭhe uyyānā nikkhamitvā nagaraṃ paviṭṭho.

Even as that man was speaking with the king, the earth gave him an opening. Instantly, he passed away and was reborn in the Avīci hell. When that man had entered the earth, the king departed from the park and entered the city.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva, pubbepi devadatto mayhaṃ silaṃ paṭivijjhiyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā [Pg.78] mittadubbhī puriso devadatto ahosi, kapirājā pana ahameva ahosi’’nti.

The Teacher delivered this Dhamma discourse and said: 'Monks, not only now but in the past too Devadatta has assailed my virtue.' Then he made the connection with the Jātaka: 'At that time the man who was treacherous to his friend was Devadatta, but the monkey king was I myself.'

Mahākapijātakavaṇṇanā chaṭṭhā.

The Commentary on the Great Monkey Jātaka, the Sixth.

[517] 7. Dakarakkhasajātakavaṇṇanā

[517] 7. The Commentary on the Water-Ogre Jātaka

224-257. Sace vo vuyhamānānanti dakarakkhasajātakaṃ. Taṃ sabbaṃ mahāumaṅgajātake āvi bhavissatīti.

224-257. 'If you are being swept away'—this is the Daka-Rakkhasa Jātaka. All of this will become clear in the Mahāummagga Jātaka.

Dakarakkhasajātakavaṇṇanā sattamā.

The Commentary on the Water-Ogre Jātaka, the Seventh.

[518] 8. Paṇḍaranāgarājajātakavaṇṇanā

[518] 8. The Commentary on the Paṇḍara Nāga-King Jātaka

Vikiṇṇavācanti idaṃ satthā jetavane viharanto musāvādaṃ katvā devadattassa pathavippavesanaṃ ārabbha kathesi. Tadā hi satthā bhikkhūhi tassa avaṇṇe kathite ‘‘na, bhikkhave, idāneva, pubbepi devadatto musāvādaṃ katvā pathaviṃ paviṭṭhoyevā’’ti vatvā atītaṃ āhari.

The Teacher, while dwelling at Jetavana, told this story beginning with the words, 'Scattered speech,' concerning Devadatta's being swallowed by the earth for having told a lie. For at that time, when the monks were speaking in dispraise of him, the Teacher said: 'Monks, not only now, but in the past too, Devadatta was swallowed by the earth for having told a lie,' and he related a story of the past.

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente pañcasatavāṇijā nāvāya samuddaṃ pakkhanditvā sattame divase atīradassaniyā nāvāya samuddapiṭṭhe bhinnāya ṭhapetvā ekaṃ avasesā macchakacchapabhakkhā ahesuṃ, eko pana vātavegena karampiyapaṭṭanaṃ nāma pāpuṇi. So samuddato uttaritvā naggabhogo tasmiṃ paṭṭaneyeva bhikkhāya cari. Tamenaṃ manussā ‘‘ayaṃ samaṇo appiccho santuṭṭho’’ti sambhāvetvā sakkāraṃ kariṃsu. So ‘‘laddho me jīvikūpāyo’’ti tesu nivāsanapārupanaṃ dentesupi na icchi. Te ‘‘natthi ito uttari appiccho samaṇo’’ti bhiyyo bhiyyo pasīditvā tassa assamapadaṃ katvā tattha naṃ nivāsāpesuṃ. So ‘‘karampiyaacelo’’ti paññāyi. Tassa tattha vasantassa mahālābhasakkāro udapādi.

In the past, when Brahmadatta was reigning in Benares, five hundred merchants embarked on a ship and set out on the ocean. On the seventh day, with the shore no longer visible, their ship broke apart on the surface of the sea. All except one became food for fish and turtles. One, however, borne by the force of the wind, reached a seaport named Karampiya. Having come ashore from the sea, he wandered about naked for alms in that very port. People, thinking, 'This ascetic is of few desires and content,' showed him respect. Thinking, 'I have found a means of livelihood,' he did not want the lower and upper garments they offered him. They, believing, 'There is no ascetic with fewer desires than this,' grew even more confident in him and built him a hermitage, where they had him dwell. He became known as 'Karampiya the Naked.' While dwelling there, great gain and honor arose for him.

Eko [Pg.79] nāgarājāpissa supaṇṇarājā ca upaṭṭhānaṃ āgacchanti. Tesu nāgarājā nāmena paṇḍaro nāma. Athekadivasaṃ supaṇṇarājā tassa santikaṃ gantvā vanditvā ekamantaṃ nisinno evamāha – ‘‘bhante, amhākaṃ ñātakā nāge gaṇhantā bahū vinassanti, etesaṃ nāgānaṃ gahaṇaniyāmaṃ mayaṃ na jānāma, guyhakāraṇaṃ kira tesaṃ atthi, sakkuṇeyyātha nu kho tumhe ete piyāyamānā viya taṃ kāraṇaṃ pucchitu’’nti. So ‘‘sādhū’’ti sampaṭicchitvā supaṇṇarāje vanditvā pakkante nāgarājassa āgatakāle vanditvā nisinnaṃ nāgarājānaṃ pucchi – ‘‘nāgarāja, supaṇṇā kira tumhe gaṇhantā bahū vinassanti, tumhe gaṇhantā kathaṃ gaṇhituṃ na sakkontī’’ti. Bhante, idaṃ amhākaṃ guyhaṃ rahassaṃ, mayā imaṃ kathentena ñātisaṅghassa maraṇaṃ āhaṭaṃ hotīti. Kiṃ pana tvaṃ, āvuso, ‘‘ayaṃ aññassa kathessatī’’ti evaṃsaññī hosi, nāhaṃ aññassa kathessāmi, attanā pana jānitukāmatāya pucchāmi, tvaṃ mayhaṃ saddahitvā nibbhayo hutvā kathehīti. Nāgarājā ‘‘na kathessāmi, bhante’’ti vanditvā pakkāmi. Punadivasepi pucchi, tathāpissa na kathesi.

A Nāga king and a Supaṇṇa king used to come to attend upon him. The Nāga king’s name was Paṇḍara. One day, the Supaṇṇa king approached him, paid homage, and sat to one side, saying: 'Venerable sir, many of our Supaṇṇa kinsmen perish while seizing Nāgas. We do not know the method of their capture. It is said they have a secret. Could you, by making a show of friendship, ask them for that reason?' He agreed, saying, 'Good.' After the Supaṇṇa king had paid homage and left, when the Nāga king arrived, paid homage, and sat down, the ascetic asked him: 'Nāga king, it is said that many Supaṇṇas perish while seizing you. How is it that they are unable to capture you?' The Nāga king replied: 'Venerable sir, this is our secret and mystery; if I were to reveal it, I would bring death to my kinsmen.' 'But, friend, do you think I will tell someone else? I will not tell anyone. I am asking because I myself want to know. Trust me and speak without fear.' The Nāga king paid homage and said, 'I will not tell, venerable sir,' and departed. The next day, the ascetic asked again, but still the Nāga king would not tell him.

Atha naṃ tatiyadivase āgantvā nisinnaṃ, ‘‘nāgarāja, ajja tatiyo divaso, mama pucchantassa kimatthaṃ na kathesī’’ti āha. ‘‘Tumhe aññassa ācikkhissathā’’ti bhayena, bhanteti. Kassaci na kathessāmi, nibbhayo kathehīti. ‘‘Tena hi, bhante, aññassa mā kathayitthā’’ti paṭiññaṃ gahetvā, ‘‘bhante, mayaṃ mahante mahante pāsāṇe gilitvā bhāriyā hutvā nipajjitvā supaṇṇānaṃ āgamanakāle mukhaṃ nibbāhetvā dante vivaritvā supaṇṇe ḍaṃsituṃ acchāma, te āgantvā amhākaṃ sīsaṃ gaṇhanti, tesaṃ amhe garubhāre hutvā nipanne uddharituṃ vāyamantānaññeva udakaṃ ottharati. Te sīdantā antoudakeyeva maranti, iminā kāraṇena bahū supaṇṇā vinassanti, tesaṃ amhe gaṇhantānaṃ kiṃ sīsena gahitena, bālā naṅguṭṭhe gahetvā amhe heṭṭhāsīsake katvā gahitaṃ gocaraṃ mukhena chaḍḍāpetvā lahuke katvā gantuṃ sakkontī’’ti so attano rahassakāraṇaṃ tassa dussīlassa kathesi.

Then, on the third day, when the Nāga king came and sat down, the ascetic said to him: 'Nāga king, today is the third day. Why do you not tell me what I ask?' 'It is for fear that you will tell someone else, venerable sir.' 'I will not tell anyone; speak without fear.' Having taken his promise, the Nāga king said, 'Then, venerable sir, do not tell anyone else,' and explained: 'Venerable sir, we swallow large stones and lie down, becoming heavy. When the Supaṇṇas come, we stick out our heads, bare our fangs, and wait to bite them. They come and seize our heads. As we lie there, heavy-laden, they struggle to lift us, and the water overwhelms them. Sinking, they die right there in the water. For this reason many Supaṇṇas perish. When they seize us, what is the use of seizing us by the head? The fools! If they were to grab us by the tail, turn us upside down, and make us disgorge the food we have swallowed, they could make us light and carry us away.' Thus he revealed his secret to that immoral one.

Atha tasmiṃ pakkante supaṇṇarājā āgantvā karampiyaacelaṃ vanditvā ‘‘kiṃ, bhante, pucchitaṃ te nāgarājassa guyhakāraṇa’’nti āha. So ‘‘āmāvuso’’ti [Pg.80] vatvā sabbaṃ tena kathitaniyāmeneva kathesi. Taṃ sutvā supaṇṇo ‘‘nāgarājena ayuttaṃ kataṃ, ñātīnaṃ nāma nassananiyāmo parassa na kathetabbo, hotu, ajjeva mayā supaṇṇavātaṃ katvā paṭhamaṃ etameva gahetuṃ vaṭṭatī’’ti supaṇṇavātaṃ katvā paṇḍaranāgarājānaṃ naṅguṭṭhe gahetvā heṭṭhāsīsaṃ katvā gahitagocaraṃ chaḍḍāpetvā uppatitvā ākāsaṃ pakkhandi. Paṇḍaro ākāse heṭṭhāsīsakaṃ olambanto ‘‘mayāva mama dukkhaṃ ābhata’’nti paridevanto āha –

After the Nāga king had left, the Supaṇṇa king came, paid respects to the naked ascetic Karampiya, and asked: 'Venerable sir, did you ask the Nāga king for his secret?' 'Yes, friend,' he replied, and told him everything exactly as the Nāga had related it. Hearing this, the Supaṇṇa said: 'The Nāga king has acted improperly. One should not reveal to another the means by which one’s own kin are destroyed. So be it! Today I will create a Supaṇṇa-wind, and it is fitting that I seize this very one first.' Creating a Supaṇṇa-wind, he grabbed the Nāga king Paṇḍara by the tail, turned him upside down, made him disgorge the food he had seized, and leaping up, soared into the sky. As Paṇḍara dangled head-down in the sky, he lamented, saying:

258.

258.

‘‘Vikiṇṇavācaṃ aniguyhamantaṃ, asaññataṃ aparicakkhitāraṃ;

Bhayaṃ tamanveti sayaṃ abodhaṃ, nāgaṃ yathā paṇḍarakaṃ supaṇṇo.

“Fear follows the foolish one of scattered speech, who does not guard a secret, who is unrestrained and undiscerning, just as the Supaṇṇa follows the Nāga Paṇḍara.

259.

259.

‘‘Yo guyhamantaṃ parirakkhaṇeyyaṃ, mohā naro saṃsati hāsamāno;

Taṃ bhinnamantaṃ bhayamanveti khippaṃ, nāgaṃ yathā paṇḍarakaṃ supaṇṇo.

“The person who, through delusion, reveals with a laugh a secret that should be guarded—fear quickly follows him whose secret is betrayed, just as the Supaṇṇa follows the Nāga Paṇḍara.

260.

260.

‘‘Nānumitto garuṃ atthaṃ, guyhaṃ veditumarahati;

Sumitto ca asambuddhaṃ, sambuddhaṃ vā anatthavā.

“A false friend is not worthy to know a weighty, secret matter; nor a true friend who is foolish; nor one who is wise but harmful.

261.

261.

‘‘Vissāsamāpajjimahaṃ acelaṃ, samaṇo ayaṃ sammato bhāvitatto;

Tassāhamakkhiṃ vivariṃ guyhamatthaṃ, atītamattho kapaṇaṃ rudāmi.

“I placed my trust in the naked ascetic, thinking him a respected recluse of developed mind. To him I revealed my secret purpose. Now that purpose is lost, and I weep wretchedly.

262.

262.

‘‘Tassāhaṃ paramaṃ brahme guyhaṃ, vācaṃ himaṃ nāsakkhiṃ saṃyametuṃ;

Tappakkhato hi bhayamāgataṃ mamaṃ, atītamattho kapaṇaṃ rudāmi.

“O Brahmin, I was unable to restrain this supreme, secret word; from that, fear has come upon me. My purpose is lost, and I weep wretchedly.

263.

263.

‘‘Yo ve naro suhadaṃ maññamāno, guyhamatthaṃ saṃsati dukkulīne;

Dosā bhayā athavā rāgarattā, pallatthito bālo asaṃsayaṃ so.

“Whatever man, thinking someone a friend, reveals a secret to a person of low character—whether from hatred, fear, or inflamed by lust—that fool is without doubt overthrown.

264.

264.

‘‘Tirokkhavāco [Pg.81] asataṃ paviṭṭho, yo saṅgatīsu mudīreti vākyaṃ;

Āsīviso dummukhotyāhu taṃ naraṃ, ārā ārā saṃyame tādisamhā.

“One of deceitful speech who, having joined the company of the wicked, utters words in assemblies—they call that person a foul-mouthed venomous snake. Keep far, far away from such a one.

265.

265.

‘‘Annaṃ pānaṃ kāsikacandanañca, manāpitthiyo mālamucchādanañca;

Ohāya gacchāmase sabbakāme, supaṇṇa pāṇūpagatāva tyamhā’’ti.

“Food and drink, and Kāsī sandalwood, pleasing women, garlands, and unguents—we must abandon all these sensual pleasures and depart. O Supaṇṇa, we are at your mercy!”

Tattha vikiṇṇavācanti patthaṭavacanaṃ. Aniguyhamantanti appaṭicchannamantaṃ. Asaññatanti kāyadvārādīni rakkhituṃ asakkontaṃ. Aparicakkhitāranti ‘‘ayaṃ mayā kathitamantaṃ rakkhituṃ sakkhissati, na sakkhissatī’’ti puggalaṃ oloketuṃ upaparikkhituṃ asakkontaṃ. Bhayaṃ tamanvetīti taṃ imehi catūhi aṅgehi samannāgataṃ abodhaṃ duppaññaṃ puggalaṃ sayaṃkatameva bhayaṃ anveti, yathā maṃ paṇḍarakanāgaṃ supaṇṇo anvāgatoti. Saṃsati hāsamānoti rakkhituṃ asamatthassa pāpapurisassa hāsamāno katheti. Nānumittoti anuvattanamattena yo mitto, na hadayena, so guyhaṃ atthaṃ jānituṃ nārahatīti paridevati. Asambuddhanti asambuddhanto ajānanto, appaññoti attho. Sambuddhanti sambuddhanto jānanto, sappaññoti attho. Idaṃ vuttaṃ hoti – ‘‘yopi suhadayo mitto vā amitto vā appañño sappaññopi vā yo anatthavā anatthacaro, sopi guyhaṃ vedituṃ nārahate’’ti.

Herein, 'scattered speech' means widespread speech. 'One who does not guard a secret' means one whose counsel is unconcealed. 'Unrestrained' means unable to guard the doors of the body, etc. 'Undiscerning' means unable to observe or examine a person to determine, 'Will this person be able to guard the counsel told by me, or not?' 'Fear follows that one' means: fear of one's own making pursues that foolish, unwise person endowed with these four characteristics, just as the Supaṇṇa pursued me, the Nāga Paṇḍara. 'Reveals while laughing' means: one tells it, laughing, to a wicked person who is unable to guard it. 'Not a true friend' means: one laments that a person who is a friend merely by way of association, not by heart, is not worthy to know a secret matter. 'Unwise' means not knowing, that is, without wisdom. 'Wise' means knowing, that is, with wisdom. This is what is said: 'Even a good-hearted friend or an enemy, whether unwise or even wise, if they are harmful and act harmfully, they too are not worthy to know a secret.'

Samaṇo ayanti ayaṃ samaṇoti ca lokasammatoti ca bhāvitattoti ca maññamāno ahaṃ etasmiṃ vissāsamāpajjiṃ. Akkhinti kathesiṃ. Atītamatthoti atītattho, atikkantattho hutvā idāni kapaṇaṃ rudāmīti paridevati. Tassāti tassa acelakassa. Brahmeti supaṇṇaṃ ālapati. Saṃyametunti imaṃ guyhavācaṃ rahassakāraṇaṃ rakkhituṃ nāsakkhiṃ. Tappakkhato hīti idāni idaṃ bhayaṃ mama tassa acelakassa pakkhato koṭṭhāsato santikā āgataṃ, iti atītattho [Pg.82] kapaṇaṃ rudāmīti. Suhadanti ‘‘suhado mama aya’’nti maññamāno. Dukkulīneti akulaje nīce. Dosāti etehi dosādīhi kāraṇehi yo evarūpaṃ guyhaṃ saṃsati, so bālo asaṃsayaṃ pallatthito parivattetvā pāpito, hatoyeva nāmāti attho.

'This is an ascetic,' and 'He is esteemed by the world,' and 'He is of developed mind'—thinking thus, I placed trust in him. 'I spoke' means I related it. 'The matter is past' means the matter is past, it has gone by, and now I weep wretchedly, he laments. 'His' means of that naked ascetic. 'Brahmin': he addresses the supaṇṇa. 'Restrain' means I was unable to guard this secret speech, this confidential matter. 'Because of that one' means now this danger has come to me from that naked ascetic's side, from his quarter, from his presence; thus, the matter is past, I weep wretchedly. 'A friend' means thinking, 'This is my good friend.' 'Of low birth' means of no family, base. 'From hatred' means for these reasons, such as hatred, whoever reveals such a secret is a fool; he is undoubtedly overthrown, ruined, and destroyed—this is the meaning.

Tirokkhavācoti attano yaṃ vācaṃ kathetukāmo, tassā tirokkhakatattā paṭicchannavāco. Asataṃ paviṭṭhoti asappurisānaṃ antaraṃ paviṭṭho asappurisesu pariyāpanno. Saṅgatīsu mudīretīti yo evarūpo paresaṃ rahassaṃ sutvāva parisamajjhesu ‘‘asukena asukaṃ nāma kataṃ vā vuttaṃ vā’’ti vākyaṃ udīreti, taṃ naraṃ ‘‘āsīviso dummukho pūtimukho’’ti āhu, tādisamhā purisā ārā ārā saṃyame, dūrato dūratova virameyya, parivajjeyya nanti attho. Mālamucchādanañcāti mālañca dibbaṃ catujjātiyagandhañca ucchādanañca. Ohāyāti ete dibbaannādayo sabbakāme ajja mayaṃ ohāya chaḍḍetvā gamissāma. Supaṇṇa, pāṇūpagatāva tyamhāti, bho supaṇṇa, pāṇehi upagatāva te amhā, saraṇaṃ no hohīti.

'Of hidden speech' means because one makes hidden the speech one wishes to speak, one's speech is concealed. 'Entered among the wicked' means having entered among wicked people, one is included among wicked people. 'Utters in gatherings' means one who, having heard another's secret, utters the statement in the midst of an assembly, 'Such and such was done or said by so-and-so,' they call such a person 'a venomous snake, foul-mouthed, rotten-mouthed.' From such a person one should keep far, far away; one should desist from a great distance, one should shun them—this is the meaning. 'Garlands and unguents' means both garlands and divine four-fold perfume and unguent. 'Abandoning' means today we will abandon all these divine foods and so on, all sensual pleasures, having discarded them, and depart. 'O supaṇṇa, we have come to you for our lives' means, 'O supaṇṇa, we have come to you with our lives; be a refuge to us.'

Evaṃ paṇḍarako ākāse heṭṭhāsīsako olambanto aṭṭhahi gāthāhi paridevi. Supaṇṇo tassa paridevanasaddaṃ sutvā, ‘‘nāgarāja attano rahassaṃ acelakassa kathetvā idāni kimatthaṃ paridevasī’’ti taṃ garahitvā gāthamāha –

Thus Paṇḍaraka, hanging head down in the sky, lamented with eight verses. Hearing the sound of his lamentation, the supaṇṇa rebuked him, saying, 'Nāga king, having told your secret to a naked ascetic, why do you now lament?' and spoke this verse:

266.

266.

‘‘Ko nīdha tiṇṇaṃ garahaṃ upeti, asmiṃdha loke pāṇabhū nāgarāja;

Samaṇo supaṇṇo athavā tvameva, kiṃkāraṇā paṇḍarakaggahīto’’ti.

‘Who here of the three incurs blame, in this world of living beings, O nāga king? The ascetic, the supaṇṇa, or is it you yourself? For what reason has Paṇḍaraka been seized?’

Tattha ko nīdhāti idha amhesu tīsu janesu ko nu. Asmiṃdhāti ettha idhāti nipātamattaṃ, asmiṃ loketi attho. Pāṇabhūti pāṇabhūto. Athavā tvamevāti udāhu tvaṃyeva. Tattha samaṇaṃ tāva mā garaha, so hi upāyena taṃ rahassaṃ pucchi. Supaṇṇampi mā garaha, ahañhi tava paccatthikova. Paṇḍarakaggahītoti, samma paṇḍaraka, ‘‘ahaṃ kiṃkāraṇā supaṇṇena gahito’’ti cintetvā ca pana attānameva garaha, tayā hi rahassaṃ kathentena attanāva attano anattho katoti ayamettha adhippāyo.

Herein, 'who here' means who indeed among us three people? 'In this': here the 'idha' is just a particle; the meaning is 'in this world.' 'Living being' means one who is a living being. 'Or is it you yourself' means or is it you alone. In this, do not blame the ascetic, for he asked about that secret with a stratagem. Do not blame the supaṇṇa either, for I am your enemy. 'For what reason has Paṇḍaraka been seized' means, 'Friend Paṇḍaraka, having reflected, "For what reason was I seized by the supaṇṇa?" blame yourself alone. For by revealing the secret, you yourself have brought about your own ruin'—this is the intention here.

Taṃ [Pg.83] sutvā paṇḍarako itaraṃ gāthamāha –

Hearing this, Paṇḍaraka spoke another verse:

267.

267.

‘‘Samaṇoti me sammatatto ahosi, piyo ca me manasā bhāvitatto;

Tassāhamakkhiṃ vivariṃ guyhamatthaṃ, atītamattho kapaṇaṃ rudāmī’’ti.

‘To me he was an ascetic, one esteemed, dear to my heart and of developed mind. To him I spoke, I revealed the secret matter; the matter is past, wretchedly I weep.’

Tattha sammatattoti so samaṇo mayhaṃ ‘‘sappuriso aya’’nti sammatabhāvo ahosi. Bhāvitattoti sambhāvitabhāvo ca me ahosīti.

Herein, 'esteemed' means that ascetic was esteemed by me with the thought, 'This is a good person.' 'Of developed mind' means he was also honored by me.

Tato supaṇṇo catasso gāthā abhāsi –

Then the supaṇṇa spoke four verses:

268.

268.

‘‘Na catthi satto amaro pathabyā, paññāvidhā natthi na ninditabbā;

‘There is no being on earth that is immortal; a kind of wisdom exists, and it should not be blamed.

Saccena dhammena dhitiyā damena, alabbhamabyāharatī naro idha.

By truth, by Dhamma, by fortitude, by self-control, a person here brings about even what is unobtainable.

269.

269.

‘‘Mātā pitā paramā bandhavānaṃ, nāssa tatiyo anukampakatthi;

Tesampi guyhaṃ paramaṃ na saṃse, mantassa bhedaṃ parisaṅkamāno.

‘Mother and father are the highest of relatives; there is no third person as compassionate. Even to them one should not tell the highest secret, fearing a breach of counsel.

270.

270.

‘‘Mātā pitā bhaginī bhātaro ca, sahāyā vā yassa honti sapakkhā;

Tesampi guyhaṃ paramaṃ na saṃse, mantassa bhedaṃ parisaṅkamāno.

‘Mother, father, sister, and brothers, or friends who are one's allies—even to them one should not tell the highest secret, fearing a breach of counsel.

271.

271.

‘‘Bhariyā ce purisaṃ vajjā, komārī piyabhāṇinī;

Puttarūpayasūpetā, ñātisaṅghapurakkhatā;

Tassāpi guyhaṃ paramaṃ na saṃse, mantassa bhedaṃ parisaṅkamāno’’ti.

‘Should a wife be devoted to her husband—a young woman, speaking endearingly, endowed with sons, beauty, and fame, honored by her host of relatives—even to her one should not tell the highest secret, fearing a breach of counsel.’

Tattha amaroti amaraṇasabhāvo satto nāma natthi. Paññāvidhā natthīti na-kāro padasandhikaro, paññāvidhā atthīti attho. Idaṃ vuttaṃ hoti – nāgarāja[Pg.84], loke amaropi natthi, paññāvidhāpi atthi, sā aññesaṃ paññākoṭṭhāsasaṅkhātā paññāvidhā attano jīvitahetu na ninditabbāti. Atha vā paññāvidhāti paññāsadisā na ninditabbā nāma aññā dhammajāti natthi, taṃ kasmā nindasīti. Yesaṃ pana ‘‘paññāvidhānampi na ninditabba’’ntipi pāṭho, tesaṃ ujukameva. Saccenātiādīsu vacīsaccena ca sucaritadhammena ca paññāsaṅkhātāya dhitiyā ca indriyadamena ca alabbhaṃ dullabhaṃ aṭṭhasamāpattimaggaphalanibbānasaṅkhātampi visesaṃ abyāharati āvahati taṃ nipphādeti naro idha, tasmā nārahasi acelaṃ nindituṃ, attānameva garaha. Acelena hi attano paññavantatāya upāyakusalatāya ca vañcetvā tvaṃ rahassaṃ guyhaṃ mantaṃ pucchitoti attho.

Herein, 'immortal' means there is no being with an immortal nature. In 'a kind of wisdom does not exist,' the 'na' is for sandhi; the meaning is 'a kind of wisdom exists.' This is what is said: O nāga king, in the world there is no immortal being, but a kind of wisdom does exist. That wisdom, reckoned as a portion of the wisdom of others, should not be blamed for the sake of one's own life. Alternatively, 'like wisdom' means there is no other nature of things similar to wisdom that should not be blamed; why do you blame it? For those who have the reading 'even a kind of wisdom should not be blamed,' the meaning is straightforward. In 'by truth,' etc.: by truth of speech, by the Dhamma of good conduct, by the fortitude reckoned as wisdom, and by the taming of the faculties, a person here produces even the unobtainable, hard-to-get distinction consisting of the eight attainments, the path, the fruition, and Nibbāna. Therefore you should not blame the naked ascetic; blame yourself alone. For the naked ascetic, by his own intelligence and skill in means, deceived you and asked for the secret, confidential counsel—this is the meaning.

Paramāti ete ubho bandhavānaṃ uttamabandhavā nāma. Nāssa tatiyoti assa puggalassa mātāpitūhi añño tatiyo satto anukampako nāma natthi, mantassa bhedaṃ parisaṅkamāno paṇḍito tesaṃ mātāpitūnampi paramaṃ guyhaṃ na saṃseyya, tvaṃ pana mātāpitūnampi akathetabbaṃ acelakassa kathesīti attho. Sahāyā vāti suhadayamittā vā. Sapakkhāti petteyyamātulapitucchādayo samānapakkhā ñātayo. Tesampīti etesampi ñātimittānaṃ na katheyya, tvaṃ pana acelakassa kathesi, attanova kujjhassūti dīpeti. Bhariyā ceti komārī piyabhāṇinī puttehi ca rūpena ca yasena ca upetā evarūpā bhariyāpi ce ‘‘ācikkhāhi me tava guyha’’nti vadeyya, tassāpi na saṃseyya.

Highest means these two are called the supreme relatives among relatives. No third for him means for this person there is no third being more compassionate than his mother and father. A wise person, fearing a breach of counsel, would not tell even the highest secret to his mother and father. But you told the naked ascetic what should not be told even to your mother and father—this is the meaning. Or friends means good-hearted friends. One's allies means relatives on the same side, such as paternal uncles, maternal uncles, paternal aunts, and so on. Even to them means one should not tell even these relatives and friends. But you told the naked ascetic; it shows that you should be angry only with yourself. And a wife means even if a wife who is a young woman, sweet-spoken, endowed with sons, beauty, and fame, should say, 'Tell me your secret,' one should not tell even her.

Tato parā –

The following verses:

272.

272.

‘‘Na guyhamatthaṃ vivareyya, rakkheyya naṃ yathā nidhiṃ;

Na hi pātukato sādhu, guyho attho pajānatā.

‘One should not reveal a secret matter; one should guard it like a treasure. For a secret matter made manifest by one who knows is not good.

273.

273.

‘‘Thiyā guyhaṃ na saṃseyya, amittassa ca paṇḍito;

Yo cāmisena saṃhīro, hadayattheno ca yo naro.

‘A wise person should not tell a secret to a woman or to an enemy, nor to one who is won over by a lure, nor to a person who is a heart-thief.

274.

274.

‘‘Guyhamatthaṃ asambuddhaṃ, sambodhayati yo naro;

Mantabhedabhayā tassa, dāsabhūto titikkhati.

‘The person who makes another understand a secret matter not yet understood, from fear of a breach of counsel, endures becoming his slave.

275.

275.

‘‘Yāvanto [Pg.85] purisassatthaṃ, guyhaṃ jānanti mantinaṃ;

Tāvanto tassa ubbegā, tasmā guyhaṃ na vissaje;

‘However many counselors know a person's secret matter, so many are his anxieties; therefore one should not release a secret.

276.

276.

‘‘Vivicca bhāseyya divā rahassaṃ, rattiṃ giraṃ nātivelaṃ pamuñce;

Upassutikā hi suṇanti mantaṃ, tasmā manto khippamupeti bheda’’nti. –

‘One should speak a secret in seclusion by day; at night one should not release speech for too long. For eavesdroppers hear the counsel; therefore counsel is quickly breached.’

Pañca gāthā umaṅgajātake pañcapaṇḍitapañhe āvi bhavissanti.

These five verses will become clear in the Question of the Five Pandits in the Umaṅga Jātaka.

Tato parāsu –

In the following verses:

277.

277.

‘‘Yathāpi assa nagaraṃ mahantaṃ, advārakaṃ āyasaṃ bhaddasālaṃ;

Samantakhātāparikhāupetaṃ, evampi me te idha guyhamantā.

‘Just as there might be a great city, without a gate, made of iron, with a good wall, endowed with a moat dug all around, so too are these men of secret counsel to me here.

278.

278.

‘‘Ye guyhamantā avikiṇṇavācā, daḷhā sadatthesu narā dujivha;

Ārā amittā byavajanti tehi, āsīvisā vā riva sattusaṅghā’’ti. –

‘O two-tongued one, those men who are of secret counsel, whose speech is not scattered, and who are firm in their own welfare—from them enemies keep away, as a host of beings from a venomous snake.’

Dvīsu gāthāsu bhaddasālanti āpaṇādīhi sālāhi sampannaṃ. Samantakhātāparikhāupetanti samantakhātāhi tīhi parikhāhi upagataṃ. Evampi meti evampi mayhaṃ te purisā khāyanti. Katare? Ye idha guyhamantā. Idaṃ vuttaṃ hoti – yathā advārakassa ayomayanagarassa manussānaṃ upabhogaparibhogo antova hoti, na abbhantarimā bahi nikkhamanti, na bāhirā anto pavisanti, aparāparaṃ sañcāro chijjati, guyhamantā purisā evarūpā honti, attano guyhaṃ attano antoyeva jīrāpenti, na aññassa kathentīti. Daḷhā sadatthesūti attano atthesu thirā. Dujivhāti paṇḍarakanāgaṃ ālapati. Byavajantīti paṭikkamanti. Āsīvisā vā riva sattusaṅghāti ettha vāti nipātamattaṃ, āsīvisā sattusaṅghā rivāti attho. Yathā āsīvisato sattusaṅghā jīvitukāmā manussā [Pg.86] ārā paṭikkamanti, evaṃ tehi guyhamantehi narehi ārā amittā paṭikkamanti, upagantuṃ okāsaṃ na labhantīti vuttaṃ hoti.

In the two verses, (bhaddasāla) means endowed with halls such as shops. (Samantakhātāparikhāupeta) means surrounded by three moats dug all around. (Evampi me) means ‘so too do these men appear to me.’ Which ones? Those who are of secret counsel here. This is what is said: Just as in a city without gates made of iron, the people’s enjoyment and use remain inside—those inside do not go out, and those outside do not enter, so that coming and going is cut off—so too are men of secret counsel. They let their secrets grow old within themselves, not telling them to another. (Daḷhā sadatthesu) means firm in their own purposes. (Dujivhā): he addresses the Nāga Paṇḍaraka as ‘two-tongued.’ (Byavajanti) means they retreat. (Āsīvisā vā riva sattusaṅghā): here vā is merely a particle; the meaning is ‘like a host of beings from a venomous snake.’ Just as a host of beings, people who wish to live, retreat far from a venomous snake, so too do enemies retreat far from these men of secret counsel, finding no opportunity to approach—this is what is said.

Evaṃ supaṇṇena dhamme kathite paṇḍarako āha –

When the Dhamma was thus spoken by the Supaṇṇa, Paṇḍaraka said:

279.

279.

‘‘Hitvā gharaṃ pabbajito acelo, naggo muṇḍo carati ghāsahetu;

Tamhi nu kho vivariṃ guyhamatthaṃ, atthā ca dhammā ca apaggatāmhā.

“Having left home, he has gone forth, clothless, naked, shaven, he wanders for his food. To him, indeed, I revealed my secret, for we have departed from both the goal and the Dhamma.”

280.

280.

‘‘Kathaṃkaro hoti supaṇṇarāja, kiṃsīlo kena vatena vattaṃ;

Samaṇo caraṃ hitvā mamāyitāni, kathaṃkaro saggamupeti ṭhāna’’nti.

“How does one act, O king of Supaṇṇas? What is his virtue, by what vow is he bound? Faring as a recluse, having abandoned all possessiveness, how does one act to reach the heavenly state?”

Tattha ghāsahetūti nissiriko kucchipūraṇatthāya khādanīyabhojanīye pariyesanto carati. Apaggatāmhāti apagatā parihīnāmhā. Kathaṃkaroti idaṃ nāgarājā tassa naggassa samaṇabhāvaṃ ñatvā samaṇapaṭipattiṃ pucchanto āha. Tattha kiṃsīloti katarena ācārena samannāgato. Kena vatenāti katarena vatasamādānena vattanto. Samaṇo caranti pabbajjāya caranto taṇhāmamāyitāni hitvā kathaṃ samitapāpasamaṇo nāma hoti. Sagganti kathaṃ karonto ca suṭṭhu aggaṃ devanagaraṃ so samaṇo upetīti.

Herein, (for his food) means: being destitute, he wanders seeking edible and soft foods for the sake of filling his belly. (We have departed from) means: we have departed, we are lost. (How does one act?): the Nāga king said this, asking about the practice of a recluse, since he knew that the naked one was a recluse. Herein, (what is his virtue?) means: with what kind of conduct is he endowed? (By what vow?) means: by undertaking what vow does he live? (Faring as a recluse) means: faring on in the state of one who has gone forth, having abandoned craving and possessiveness, how is he called a recluse because he has pacified evil? (The heavenly) means: and how, by acting thus, does that recluse attain the excellent, supreme city of the gods?

Supaṇṇo āha –

The Supaṇṇa said:

281.

281.

‘‘Hiriyā titikkhāya damenupeto, akkodhano pesuṇiyaṃ pahāya;

Samaṇo caraṃ hitvā mamāyitāni, evaṃkaro saggamupeti ṭhāna’’nti.

“Endowed with conscience, patience, and self-control, free from anger, having abandoned slander; faring as a recluse, having given up possessiveness, acting thus, one goes to the heavenly state.”

Tattha hiriyāti, samma nāgarāja, ajjhattabahiddhāsamuṭṭhānehi hirottappehi titikkhāsaṅkhātāya adhivāsanakhantiyā indriyadamena ca upeto akujjhanasīlo pisuṇavācaṃ pahāya taṇhāmamāyitāni ca hitvā pabbajjāya caranto [Pg.87] samaṇo nāma hoti, evaṃkaroyeva ca etāni hirīādīni kusalāni karonto saggamupeti ṭhānanti.

Herein, (with conscience): Friend Nāga king, one is called a recluse who fares on in the homeless life endowed with shame and fear of wrongdoing that arise internally and externally, with enduring patience, with restraint of the senses, and with a nature free from anger, having abandoned slanderous speech and having given up craving and possessiveness. And it is by acting thus, by performing these wholesome deeds beginning with conscience, that one attains the heavenly state.

Idaṃ supaṇṇarājassa dhammakathaṃ sutvā paṇḍarako jīvitaṃ yācanto gāthamāha –

Having heard this discourse on the Dhamma from the king of the Supaṇṇas, Paṇḍaraka, begging for his life, spoke this verse:

282.

282.

‘‘Mātāva puttaṃ taruṇaṃ tanujjaṃ, samphassatā sabbagattaṃ phareti;

Evampi me tvaṃ pāturahu dijinda, mātāva puttaṃ anukampamāno’’ti.

“As a mother her tender, body-born son, pervades her whole body with the joy of his touch; even so you have appeared to me, O king of birds, like a mother feeling compassion for her son.”

Tassattho – yathā mātā tanujaṃ attano sarīrajātaṃ taruṇaṃ puttaṃ samphassataṃ disvā taṃ ure nipajjāpetvā thaññaṃ pāyentī puttasamphassena sabbaṃ attano gattaṃ phareti, napi mātā puttato bhāyati napi putto mātito, evampi me tvaṃ pāturahu pātubhūto dijinda dijarāja, tasmā mātāva puttaṃ mudukena hadayena anukampamāno maṃ passa, jīvitaṃ me dehīti.

Its meaning is: Just as a mother, seeing her tender son, born from her own body, touching her, lays him on her breast and gives him her milk, and with the touch of her son she pervades her entire body—the mother does not fear the son, nor does the son fear the mother—even so you have appeared to me, O king of the twice-born. Therefore, like a mother feeling compassion for her son with a tender heart, look upon me; give me my life.

Athassa supaṇṇo jīvitaṃ dento itaraṃ gāthamāha –

Then the Supaṇṇa, giving him his life, spoke the other verse:

283.

283.

‘‘Handajja tvaṃ muñca vadhā dujivha, tayo hi puttā na hi añño atthi;

Antevāsī dinnako atrajo ca, rajjassu puttaññataro me ahosī’’ti.

“Come now, O two-tongued one, be released from death! For there are three sons, and there is no other: a resident pupil, a given son, and a natural son. Rejoice! You have become one of these sons to me.”

Tattha muñcāti mucca, ayameva vā pāṭho. Dujivhāti taṃ ālapati. Aññoti añño catuttho putto nāma natthi. Antevāsīti sippaṃ vā uggaṇhamāno pañhaṃ vā suṇanto santike nivuttho. Dinnakoti ‘‘ayaṃ te putto hotū’’ti parehi dinno. Rajjassūti abhiramassu. Aññataroti tīsu puttesu aññataro antevāsī putto me tvaṃ jātoti dīpeti.

Herein, (be released) means: be you released; or this is the reading itself. (O two-tongued one): he addresses him thus. (No other) means: there is no other, that is, a fourth son. (A resident pupil) is one who lives nearby while learning a craft or listening to a question. (A given son) is one given by others, who say, “Let this be your son.” (Rejoice) means: delight. (One of these sons): he indicates, “Among the three sons, you have become my son, the resident pupil.”

Evañca pana vatvā ākāsā otaritvā taṃ bhūmiyaṃ patiṭṭhāpesi. Tamatthaṃ pakāsento satthā dve gāthā abhāsi –

And having spoken thus, he descended from the sky and set him down on the ground. The Teacher, making this matter clear, spoke two verses:

284.

284.

‘‘Icceva [Pg.88] vākyaṃ visajjī supaṇṇo, bhumyaṃ patiṭṭhāya dijo dujivhaṃ;

Muttajja tvaṃ sabbabhayātivatto, thalūdake hohi mayābhigutto.

“Having spoken these words, the Supaṇṇa, the twice-born, standing on the ground, released the two-tongued one: ‘Today you are freed, having passed beyond all fear; be protected by me on land and in water.

285.

285.

‘‘Ātaṅkinaṃ yathā kusalo bhisakko, pipāsitānaṃ rahadova sīto;

Vesmaṃ yathā himasītaṭṭitānaṃ, evampi te saraṇamahaṃ bhavāmī’’ti.

“As a skilled physician for the ailing, as a cool lake for the thirsty, as a shelter for those struck by frost and cold, even so will I be a refuge for you.’”

Tattha icceva vākyanti iti evaṃ vacanaṃ vatvā taṃ nāgarājaṃ vissajji. Bhumyanti so sayampi bhūmiyaṃ patiṭṭhāya dijo taṃ dujivhaṃ samassāsento mutto ajja tvaṃ ito paṭṭhāya sabbabhayāni ativatto thale ca udake ca mayā abhigutto rakkhito hohīti āha. Ātaṅkinanti gilānānaṃ. Evampi teti evaṃ ahaṃ tava saraṇaṃ bhavāmi.

Therein, `icceva vākyaṃ` means: having spoken thus, he dismissed that Nāga king. `Bhumyaṃ` means: the twice-born one himself, having stood on the ground, consoling that two-tongued one, said: ‘Today you are freed. Henceforth, having passed beyond all fears, be protected and guarded by me on land and in water.’ `Ātaṅkinaṃ` means: for the sick. `Evampi te` means: even so I will be your refuge.

Gaccha tvanti uyyojesi. So nāgarājā nāgabhavanaṃ pāvisi. Itaropi supaṇṇabhavanaṃ gantvā ‘‘mayā paṇḍarakanāgo sapathaṃ katvā saddahāpetvā vissajjito, kīdisaṃ nu kho mayi tassa hadayaṃ, vīmaṃsissāmi na’’nti nāgabhavanaṃ gantvā supaṇṇavātaṃ akāsi. Taṃ disvā nāgo ‘‘supaṇṇarājā maṃ gahetuṃ āgato bhavissatī’’ti maññamāno byāmasahassamattaṃ attabhāvaṃ māpetvā pāsāṇe ca vālukañca gilitvā bhāriyo hutvā naṅguṭṭhaṃ heṭṭhākatvā bhogamatthake phaṇaṃ dhārayamāno nipajjitvā supaṇṇarājānaṃ ḍaṃsitukāmo viya ahosi. Taṃ disvā supaṇṇo itaraṃ gāthamāha –

He dismissed him, saying, “Go now.” That Nāga king entered the Nāga abode. The other, having gone to the Supaṇṇa abode, thought: “I made the Nāga Paṇḍaraka swear an oath, made him trust me, and then released him. What, I wonder, is in his heart toward me? I will test him.” So he went to the Nāga abode and created a Supaṇṇa-wind. Seeing this, the Nāga thought, “The Supaṇṇa king must have come to seize me.” He magically created a body a thousand fathoms in size, swallowed stones and sand to become heavy, placed his tail underneath, and lay down holding his hood above his coils, as if wanting to bite the Supaṇṇa king. Seeing this, the Supaṇṇa spoke the other verse:

286.

286.

‘‘Sandhiṃ katvā amittena, aṇḍajena jalābuja;

Vivariya dāṭhaṃ sesi, kuto taṃ bhayamāgata’’nti.

“O womb-born one, with an egg-born foe you have made a pact; yet with fangs bared you lie. From where has this fear come upon you?”

Taṃ sutvā nāgarājā tisso gāthā abhāsi –

Hearing this, the Nāga king spoke three verses:

287.

287.

‘‘Saṅketheva amittasmiṃ, mittasmimpi na vissase;

Abhayā bhayamuppannaṃ, api mūlāni kantati.

“One should be wary even of a foe, and in a friend, too, one should not place trust. Fear that has arisen from a source of safety cuts away the very roots.”

288.

288.

‘‘Kathaṃ nu vissase tyamhi, yenāsi kalaho kato;

Niccayattena ṭhātabbaṃ, so disabbhi na rajjati.

“How indeed could I trust in you, with whom I have had a quarrel? One must always stand prepared; such a one is not beguiled by his foes.”

289.

289.

‘‘Vissāsaye [Pg.89] na ca taṃ vissayeyya, asaṅkito saṅkito ca bhaveyya;

Tathā tathā viññū parakkameyya, yathā yathā bhāvaṃ paro na jaññā’’ti.

“One might inspire trust, but not trust in turn; though unsuspected, one should still be wary. The wise should strive in such a way that another cannot know their disposition.”

Tattha abhayāti abhayaṭṭhānabhūtā mittamhā bhayaṃ uppannaṃ jīvitasaṅkhātāni mūlāneva kantati. Tyamhīti tasmiṃ. Yenāsīti yena saddhiṃ kalaho kato ahosi. Niccayattenāti niccapaṭiyattena. So disabbhi na rajjatīti yo niccayattena abhitiṭṭhati, so attano sattūhi saddhiṃ vissāsavasena na rajjati, tato tesaṃ yathākāmakaraṇīyo na hotīti attho. Vissāsayeti paraṃ attani vissāsaye, taṃ pana sayaṃ na vissaseyya. Parena asaṅkito attanā ca so saṅkito bhaveyya. Bhāvaṃ paroti yathā yathā paṇḍito parakkamati, tathā tathā tassa paro bhāvaṃ na jānāti, tasmā paṇḍitena vīriyaṃ kātabbamevāti dīpeti.

Therein, `abhayā`: fear arisen from a friend, who is a source of safety, cuts down the very roots, that is, life. `Tyamhi` means: in that one. `Yenāsi` means: with whom a quarrel was made. `Niccayattena` means: with constant readiness. `So disabbhi na rajjati` means: one who stands firm with constant readiness is not beguiled by his enemies through trust, and thus does not become one who can be treated by them as they wish. `Vissāsaye` means: one should make another trust in oneself, but one should not trust that person in return. One should be unsuspected by the other, but be suspicious oneself. `Bhāvaṃ paro` means: in whatever way a wise person strives, in that way the other does not know his disposition. Therefore, it shows that a wise person must indeed make an effort.

Iti te aññamaññaṃ sallapitvā samaggā sammodamānā ubhopi acelakassa assamaṃ agamiṃsu. Tamatthaṃ pakāsento satthā āha –

Thus, having conversed with each other, reconciled and rejoicing together, they both went to the hermitage of the naked ascetic. The Teacher, making this matter clear, said:

290.

290.

‘‘Te devavaṇṇā sukhumālarūpā, ubho samā sujayā puññakhandhā;

Upāgamuṃ karampiyaṃ acelaṃ, missībhūtā assavāhāva nāgā’’ti.

“They of divine complexion, of delicate form, both alike, of pure birth, like heaps of merit, approached the naked ascetic Karampiya, mingled together like two chariot-drawing noblemen.”

Tattha samāti samānarūpā sadisasaṇṭhānā hutvā. Sujayāti suvayā parisuddhā, ayameva vā pāṭho. Puññakhandhāti katakusalatāya puññakkhandhā viya. Missībhūtāti hatthena hatthaṃ gahetvā kāyamissībhāvaṃ upagatā. Assavāhāva nāgāti dhure yuttakā rathavāhā dve assā viya purisanāgā tassa assamaṃ agamiṃsu.

Herein, `samā` means: having become similar in form and identical in appearance. `Sujayā` means: of good age, or pure; or this is the reading itself. `Puññakhandhā` means: like heaps of merit because of the wholesome deeds they had done. `Missībhūtā` means: having taken each other by the hand, they attained a state of bodily mingling. `Assavāhāva nāgā` means: the two noble men, like two chariot-drawing horses yoked to the pole, went to his hermitage.

Gantvā ca pana supaṇṇarājā cintesi – ‘‘ayaṃ nāgarājā acelakassa jīvitaṃ na dassati, etaṃ dussīlaṃ na vandissāmī’’ti. So bahi ṭhatvā nāgarājānameva tassa santikaṃ pesesi. Taṃ sandhāya satthā itaraṃ gāthamāha.

Then the supaṇṇa king, having gone there, thought: 'This Nāga king will not give his life for the naked ascetic; I will not pay homage to this immoral one.' Standing outside, he sent only the Nāga king into the ascetic's presence. In reference to this, the Teacher spoke the other verse.

291.

291.

‘‘Tato [Pg.90] have paṇḍarako acelaṃ, sayamevupāgamma idaṃ avoca;

Muttajjahaṃ sabbabhayātivatto, na hi nūna tuyhaṃ manaso piyamhā’’ti.

Then indeed Paṇḍaraka, having approached the naked ascetic of his own accord, said this: 'I am released today, having overcome all fear. Surely we are not dear to your mind.'

Tattha piyamhāti dussīlanaggabhoggamusāvādi nūna mayaṃ tava manaso na piyā ahumhāti paribhāsi.

Herein, by 'we are dear' he reviled him, saying: 'O immoral, naked, gluttonous, and lying one, surely we were not dear to your mind.'

Tato acelo itaraṃ gāthamāha –

Then the naked ascetic spoke the other verse:

292.

292.

‘‘Piyo hi me āsi supaṇṇarājā, asaṃsayaṃ paṇḍarakena saccaṃ;

So rāgarattova akāsimetaṃ, pāpakammaṃ sampajāno na mohā’’ti.

'Dear to me was the supaṇṇa king; this is undoubtedly true, O Paṇḍaraka. He, inflamed by passion, did this evil deed, fully aware and not out of delusion.'

Tattha paṇḍarakenāti tayā paṇḍarakena so mama piyataro ahosi, saccametaṃ. Soti so ahaṃ tasmiṃ supaṇṇe rāgena ratto hutvā etaṃ pāpakammaṃ jānantova akāsiṃ, na mohena ajānantoti.

Herein, 'by Paṇḍaraka' means 'by you, Paṇḍaraka.' He was very dear to me; this is true. 'He' means 'I.' I, being inflamed with passion for that supaṇṇa, knowingly committed this evil deed, not unknowingly out of delusion.

Taṃ sutvā nāgarājā dve gāthā abhāsi –

Hearing that, the Nāga king spoke two verses:

293.

293.

‘‘Na me piyaṃ appiyaṃ vāpi hoti, sampassato lokamimaṃ parañca;

Susaññatānañhi viyañjanena, asaññato lokamimaṃ carāsi.

'For me, who sees this world and the next, there is nothing dear or not dear. But you, with the guise of one who is well-restrained, wander this world unrestrained.'

294.

294.

‘‘Ariyāvakāsosi anariyovāsi, asaññato saññatasannikāso;

Kaṇhābhijātikosi anariyarūpo, pāpaṃ bahuṃ duccaritaṃ acārī’’ti.

'You have the appearance of a noble one, but you are ignoble; you are unrestrained, though you resemble one who is restrained. You are of dark birth, of ignoble nature; you have practiced much evil and misconduct.'

Tattha na meti ambho dussīlanaggamusāvādi pabbajitassa hi imañca parañca lokaṃ sampassato piyaṃ vā me appiyaṃ vāpi meti na hoti, tvaṃ pana susaññatānaṃ sīlavantānaṃ byañjanena pabbajitaliṅgena asaññato hutvā imaṃ lokaṃ vañcento carasi. Ariyāvakāsosīti ariyapaṭirūpakosi. Asaññatoti [Pg.91] kāyādīhi asaññatosi. Kaṇhābhijātikoti kāḷakasabhāvo. Anariyarūpoti ahirikasabhāvo. Acārīti akāsi.

Herein, 'for me there is not' means: O immoral, naked, lying ascetic, for a renunciant who sees this world and the next, there is no 'this is dear to me' or 'this is not dear to me.' But you, being unrestrained, wander this world deceiving it with the outward mark of a renunciant, the guise of the well-restrained and virtuous. 'You have the appearance of a noble one' means you are a counterfeit noble. 'Unrestrained' means unrestrained in body and so on. 'Of dark birth' means of a black nature. 'Of ignoble nature' means of a shameless nature. 'You have practiced' means you have done.

Iti taṃ garahitvā idāni abhisapanto imaṃ gāthamāha –

Having censured him thus, he now uttered this verse, laying a curse upon him:

295.

295.

‘‘Aduṭṭhassa tuvaṃ dubbhi, dubbhī ca pisuṇo casi;

Etena saccavajjena, muddhā te phalatu sattadhā’’ti.

'You have betrayed one who was not hostile; you are a betrayer and a slanderer. By this statement of truth, may your head split into seven pieces!'

Tassattho – ambho dubbhi tvaṃ aduṭṭhassa mittassa dubbhī cāsi, pisuṇo cāsi, etena saccavajjena muddhā te sattadhā phalatūti.

Its meaning is: O betrayer, you have betrayed a blameless friend, and you are a slanderer. By this statement of truth, may your head split into seven pieces!

Iti nāgarājassa sapantasseva acelakassa sīsaṃ sattadhā phali. Nisinnaṭṭhāneyevassa bhūmi vivaraṃ adāsi. So pathaviṃ pavisitvā avīcimhi nibbatti, nāgarājasupaṇṇarājānopi attano bhavanameva agamiṃsu. Satthā tassa pathaviṃ paviṭṭhabhāvaṃ pakāsento osānagāthamāha –

Just as the Nāga king was laying his curse, the naked ascetic's head split into seven pieces. The earth gave an opening right where he was sitting. He entered the earth and was reborn in Avīci. The Nāga king and the supaṇṇa king also returned to their own abodes. The Teacher, making known his entering the earth, spoke the concluding verse:

296.

296.

‘‘Tasmā hi mittānaṃ na dubbhitabbaṃ, mittadubbhā pāpiyo natthi añño;

Āsittasatto nihato pathabyā, indassa vākyena hi saṃvaro hato’’ti.

'Therefore one should not betray friends, for there is no one more evil than a betrayer of friends. The being sprinkled with poison was struck down to the earth; by the chief's word, his 'restraint' was destroyed.'

Tattha tasmāti yasmā mittadubbhikammassa pharuso vipāko, tasmā. Āsittasattoti āsittavisena satto. Indassāti nāgindassa vākyena. Saṃvaroti ‘‘ahaṃ saṃvare ṭhitosmī’’ti paṭiññāya evaṃ paññāto ājīvako hatoti.

Herein, 'therefore' means: because the result of the act of betraying a friend is harsh, therefore... 'The being sprinkled with poison' means a being afflicted by sprinkled poison. 'Of the chief' means by the word of the Nāga chief. 'Restraint' means: the Ājīvaka who was known by his claim 'I abide in restraint' was destroyed.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva, pubbepi devadatto musāvādaṃ katvā pathaviṃ paviṭṭhoyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā acelako devadatto ahosi, nāgarājā sāriputto, supaṇṇarājā pana ahameva ahosi’’nti.

Having delivered this Dhamma discourse, the Teacher said: 'Bhikkhus, not only now, but in the past too, Devadatta spoke falsehood and entered the earth.' Then he made the connection for the Jātaka: 'At that time, the naked ascetic was Devadatta, the Nāga king was Sāriputta, and the supaṇṇa king was myself.'

Paṇḍaranāgarājajātakavaṇṇanā aṭṭhamā.

The Commentary on the Paṇḍara Nāga King Jātaka, the Eighth.

[519] 9. Sambulājātakavaṇṇanā

[519] 9. The Commentary on the Sambulā Jātaka

Kā [Pg.92] vedhamānāti idaṃ satthā jetavane viharanto mallikaṃ deviṃ ārabbha kathesi. Vatthu kummāsapiṇḍijātake (jā. 1.7.142 ādayo) vitthāritameva. Sā pana tathāgatassa tiṇṇaṃ kummāsapiṇḍikānaṃ dānānubhāvena taṃ divasaññeva rañño aggamahesibhāvaṃ patvā pubbuṭṭhāyitādīhi pañcahi kalyāṇadhammehi samannāgatā ñāṇasampannā buddhupaṭṭhāyikā patidevatā ahosi. Tassā patidevatābhāvo sakalanagare pākaṭo ahosi. Athekadivasaṃ dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – ‘‘āvuso, mallikā devī kira vattasampannā ñāṇasampannā patidevatā’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepesā vattasampannā patidevatāyevā’’ti vatvā atītaṃ āhari.

“Who is trembling?” This the Teacher spoke while dwelling in Jetavana concerning Queen Mallikā. The story is detailed in the Kummāsapiṇḍi Jātaka. By the power of her offering of three lumps of sour gruel to the Tathāgata, on that very day she attained the position of chief queen. Endowed with the five fine qualities—rising early and so on—she was possessed of wisdom, an attendant of the Buddha, and a wife devoted to her husband. Her devotion to her husband became well-known throughout the city. Then one day, a discussion arose in the Dhamma hall: “Friends, Queen Mallikā, it seems, is accomplished in virtuous conduct, possessed of wisdom, and a devoted wife.” The Teacher came and asked, “Bhikkhus, for what discussion are you now gathered here?” When they told him, “For this one,” he said, “Bhikkhus, not only now, but in the past too, she was accomplished in virtuous conduct and a devoted wife,” and he related the past.

Atīte bārāṇasiyaṃ brahmadattassa rañño sotthiseno nāma putto ahosi. Taṃ rājā vayappattaṃ uparajje patiṭṭhapesi, sambulā nāmassa aggamahesī ahosi uttamarūpadharā sarīrappabhāsampannā, nivāte jalamānā dīpasikhā viya khāyati. Aparabhāge sotthisenassa sarīre kuṭṭhaṃ uppajjati, vejjā tikicchituṃ nāsakkhiṃsu. So bhijjamāne kuṭṭhe paṭikūlo hutvā vippaṭisāraṃ patvā ‘‘ko me rajjena attho, araññe anāthamaraṇaṃ marissāmī’’ti rañño ārocāpetvā itthāgāraṃ chaḍḍetvā nikkhami. Sambulā bahūhi upāyehi nivattiyamānāpi anivattitvāva ‘‘ahaṃ taṃ sāmikaṃ araññe paṭijaggissāmī’’ti vatvā saddhiññeva nikkhami. So araññaṃ pavisitvā sulabhamūlaphalāphale chāyūdakasampanne padese paṇṇasālaṃ katvā vāsaṃ kappesi. Rājadhītā taṃ paṭijaggi. Kathaṃ? Sā hi pāto vuṭṭhāya assamapadaṃ sammajjitvā pānīyaparibhojanīyaṃ upaṭṭhapetvā dantakaṭṭhañca mukhadhovanañca upanāmetvā mukhe dhote nānāosadhāni pisitvā tassa vaṇe makkhetvā madhuramadhurāni phalāphalāni khādāpetvā mukhaṃ vikkhāletvā hatthesu dhotesu ‘‘appamatto hohi devā’’ti vatvā vanditvā pacchikhaṇittiaṅkusake ādāya phalāphalatthāya araññaṃ pavisitvā phalāphalāni āharitvā ekamante ṭhapetvā ghaṭena udakaṃ āharitvā nānācuṇṇehi ca mattikāhi ca sotthisenaṃ nhāpetvā puna [Pg.93] madhuraphalāphalāni upanāmeti. Paribhogāvasāne vāsitapānīyaṃ upanetvā sayaṃ phalāphalāni paribhuñjitvā padarasantharaṃ saṃvidahitvā tasmiṃ tattha nipanne tassa pāde dhovitvā sīsaparikammapiṭṭhiparikammapādaparikammāni katvā sayanapassaṃ upagantvā nipajjati. Etenupāyena sāmikaṃ paṭijaggi.

In the past, when Brahmadatta was reigning in Benares, he had a son named Sotthisena. When the son came of age, the king established him in the viceroyalty. His chief queen was named Sambulā, who possessed supreme beauty and was endowed with bodily radiance, shining like a lamp flame in a windless place. In the course of time, leprosy arose on Sotthisena’s body, and physicians were unable to cure him. As the leprosy festered, he became repulsive and, falling into remorse, he thought, “What use is kingship to me? I will die a protectorless death in the forest.” Having informed the king, he abandoned the women's quarters and departed. Though Sambulā was urged by many means to turn back, she would not, saying, “I will care for my husband in the forest,” and she departed together with him. He entered the forest and, in a place with abundant and easily found roots and fruits, with shade and water, he built a leaf-hut and took up residence. The princess cared for him. How? Rising early in the morning, she would sweep the hermitage grounds, set out water for drinking and use, and bring him a tooth-stick and water for washing his face. After he had washed his face, she would grind various medicinal herbs and apply them to his sores, feed him sweet and delicious fruits, and after he had rinsed his mouth and washed his hands, she would say, “Be diligent, my lord,” and pay homage to him. Then, taking a basket, a digging stick, and a hook, she would enter the forest for fruits. Having brought back fruits, she would set them aside, fetch water in a pot, and bathe Sotthisena with various powders and clays, then again offer him sweet fruits. At the conclusion of his meal, she would bring him scented water. Then she herself would eat some fruits, prepare a bed of leaves, and when he lay down on it, she would wash his feet. Having ministered to his head, back, and feet, she would go to the side of his bed and lie down. In this way she cared for her husband.

Sā ekadivasaṃ araññe phalāphalaṃ āharantī ekaṃ girikandaraṃ disvā sīsato pacchiṃ otāretvā kandaratīre ṭhapetvā ‘‘nhāyissāmī’’ti otaritvā haliddāya sarīraṃ ubbaṭṭetvā nhatvā sudhotasarīrā uttaritvā vākacīraṃ nivāsetvā kandaratīre aṭṭhāsi. Athassā sarīrappabhāya vanaṃ ekobhāsaṃ ahosi. Tasmiṃ khaṇe eko dānavo gocaratthāya caranto taṃ disvā paṭibaddhacitto hutvā gāthādvayaṃ āha –

One day, while gathering fruits in the forest, she saw a mountain cave. Taking her basket down from her head, she placed it at the edge of the cave and, thinking, “I will bathe,” she went down into it. She rubbed her body with turmeric, bathed, and with her body thoroughly cleansed, she came out, put on a bark garment, and stood at the edge of the cave. Then, from the radiance of her body, the forest became a single mass of light. At that moment, a dānava who was roaming for prey saw her and, his heart captivated, he spoke two verses:

297.

297.

‘‘Kā vedhamānā girikandarāyaṃ, ekā tuvaṃ tiṭṭhasi saṃhitūru;

Puṭṭhāsi me pāṇipameyyamajjhe, akkhāhi me nāmañca bandhave ca.

“Who are you, trembling, standing alone in this mountain cave with thighs held close? You with a waist measurable by a hand-span, I ask you: tell me your name and your relatives.”

298.

298.

‘‘Obhāsayaṃ vanaṃ rammaṃ, sīhabyagghanisevitaṃ;

Kā vā tvamasi kalyāṇi, kassa vā tvaṃ sumajjhime;

Abhivādemi taṃ bhadde, dānavāhaṃ namatthu te’’ti.

“Illuminating this lovely forest, frequented by lions and tigers, who are you, O lovely one? Whose are you, O slender-waisted one? I greet you, O gracious lady. I am a dānava. Homage to you!”

Tattha kā vedhamānāti nhānamattatāya sītabhāvena kampamānā. Saṃhitūrūti sampiṇḍitūru uttamaūrulakkhaṇe. Pāṇipameyyamajjheti hatthena minitabbamajjhe. Kā vā tvanti kā nāma vā tvaṃ bhavasi. Abhivādemīti vandāmi. Dānavāhanti ahaṃ eko dānavo, ayaṃ namakkāro tava atthu, añjaliṃ te paggaṇhāmīti avaca.

Herein, “who, trembling” means trembling from the coldness of just having bathed. “With thighs held close” means with thighs pressed together, a mark of excellent thighs. “With a waist measurable by a hand-span” means with a middle that can be measured by the hand. “Who are you?” means “What is your name?” “I greet you” means “I pay homage.” “I am a dānava” means he said: “I am a dānava. May this homage be to you. I raise my joined palms to you.”

Sā tassa vacanaṃ sutvā tisso gāthā abhāsi –

Hearing his words, she spoke three verses:

299.

299.

‘‘Yo putto kāsirājassa, sotthisenoti taṃ vidū;

Tassāhaṃ sambulā bhariyā, evaṃ jānāhi dānava;

Abhivādemi taṃ bhante, sambulāhaṃ namatthu te.

“He who is the son of the king of Kāsi, they know him as Sotthisena. I am his wife, Sambulā; know this, O dānava. I greet you, venerable sir; I am Sambulā, homage to you.”

300.

300.

‘‘Vedehaputto bhaddante, vane vasati āturo;

Tamahaṃ rogasammattaṃ, ekā ekaṃ upaṭṭhahaṃ.

“The son of the Videha, venerable sir, dwells in the forest, afflicted. I alone attend to him alone, who is overcome by disease.”

301.

301.

‘‘Ahañca [Pg.94] vanamuñchāya, madhumaṃsaṃ migābilaṃ;

Yadāharāmi taṃ bhakkho, tassa nūnajja nādhatī’’ti.

“And I glean from the forest honey and meat left by predators; when I bring it, that is his food. Surely today he is suffering.”

Tattha vedehaputtoti vedeharājadhītāya putto. Rogasammattanti rogapīḷitaṃ. Upaṭṭhahanti upaṭṭhahāmi paṭijaggāmi. ‘‘Upaṭṭhitā’’tipi pāṭho. Vanamuñchāyāti vanaṃ uñchetvā uñchācariyaṃ caritvā. Madhumaṃsanti nimmakkhikaṃ madhuñca migābilamaṃsañca sīhabyagghamigehi khāditamaṃsato atirittakoṭṭhāsaṃ. Taṃ bhakkhoti yaṃ ahaṃ āharāmi, taṃ bhakkhova so mama sāmiko. Tassa nūnajjāti tassa maññe ajja āhāraṃ alabhamānassa sarīraṃ ātape pakkhittapadumaṃ viya nādhati upatappati milāyati.

Herein, Vedehaputta means the son of the daughter of the king of Videha. Overcome by disease means tormented by disease. I attend means I wait upon, I take care of. There is also the reading upaṭṭhitā. Gleaning from the forest means having gleaned in the forest, living the life of a gleaner. Honey and meat means honey free from flies and meat from the lairs of wild beasts, that is, the leftover portion from meat eaten by lions, tigers, and other predators. That is his food means: what I bring, that is the food of my master. Surely today he: I think today, not receiving food, his body is tormented, afflicted, and withers like a lotus thrown in the sun.

Tato paraṃ dānavassa ca tassā ca vacanapaṭivacanagāthāyo honti –

Then follow the verses of exchange between the dānava and her:

302.

302.

‘‘Kiṃ vane rājaputtena, āturena karissasi;

Sambule pariciṇṇena, ahaṃ bhattā bhavāmi te.

“What will you do with that afflicted prince in the forest, O Sambulā, whom you serve? I will become your husband.”

303.

303.

‘‘Sokaṭṭāya durattāya, kiṃ rūpaṃ vijjate mama;

Aññaṃ pariyesa bhaddante, abhirūpataraṃ mayā.

“Afflicted by sorrow and in a wretched state, what beauty is there in me? Seek another, good sir, one more beautiful than I.”

304.

304.

‘‘Ehimaṃ girimāruyha, bhariyā me catussatā;

Tāsaṃ tvaṃ pavarā hohi, sabbakāmasamiddhinī.

“Come, ascend this mountain. I have four hundred wives; you shall be the foremost among them, endowed with all sensual pleasures.”

305.

305.

‘‘Nūna tārakavaṇṇābhe, yaṃ kiñci manasicchasi;

Sabbaṃ taṃ pacuraṃ mayhaṃ, ramassvajja mayā saha.

“Surely, O you who shine like a star, whatever you desire in your mind, I have all that in abundance. Enjoy yourself with me today.”

306.

306.

‘‘No ce tuvaṃ maheseyyaṃ, sambule kārayissasi;

Alaṃ tvaṃ pātarāsāya, paṇhe bhakkhā bhavissasi.

“If you will not accept the status of my chief queen, Sambulā, you will be enough for my breakfast; you will become my food.”

307.

307.

‘‘Tañca sattajaṭo luddo, kaḷāro purisādako;

Vane nāthaṃ apassantiṃ, sambulaṃ aggahī bhuje.

Then that cruel man-eater with seven matted locks and protruding teeth seized Sambulā by the arm, as she was in the forest without a protector.

308.

308.

‘‘Adhipannā pisācena, luddenāmisacakkhunā;

Sā ca sattuvasaṃ pattā, patimevānusocati.

Overcome by the cruel piśāca with his lustful eye, she fell under the power of her enemy, yet she grieved only for her husband.

309.

309.

‘‘Na [Pg.95] me idaṃ tathā dukkhaṃ, yaṃ maṃ khādeyya rakkhaso;

Yañca me ayyaputtassa, mano hessati aññathā.

“This is not so great a sorrow for me—that the rākṣasa might devour me—as that the mind of my noble lord might be altered.”

310.

310.

‘‘Na santi devā pavasanti nūna, na hi nūna santi idha lokapālā;

Sahasā karontānamasaññatānaṃ, na hi nūna santi paṭisedhitāro’’ti.

“Surely there are no gods, or they are away from home! Surely there are no World-Protectors here! For those who act violently and without restraint, surely there are none to prevent them.”

Tattha pariciṇṇenāti tena āturena pariciṇṇena kiṃ karissasi. Sokaṭṭāyāti sokāturāya. ‘‘Sokaṭṭhāyā’’tipi pāṭho, soke ṭhitāyāti attho. Durattāyāti duggatakapaṇabhāvappattāya attabhāvāya. Ehimanti mā tvaṃ durattāmhīti cintayi, etaṃ mama girimhi dibbavimānaṃ, ehi imaṃ giriṃ āruha. Catussatāti tasmiṃ me vimāne aparāpi catussatā bhariyāyo atthi. Sabbaṃ tanti yaṃ kiñci upabhogaparibhogavatthābharaṇādikaṃ icchasi, sabbaṃ taṃ nūna mayhaṃ pacuraṃ bahuṃ sulabhaṃ, tasmā mā kapaṇāmhīti cintayi, ehi mayā saha ramassūti vadati.

Herein, whom you serve means: what will you do with that afflicted one whom you serve? Afflicted by sorrow means tormented by sorrow. There is also the reading sokaṭṭhāyā, meaning abiding in sorrow. In a wretched state means having attained a miserable and wretched state of existence. Come: Do not think, ‘I am wretched.’ This is my divine mansion on the mountain; come, ascend this mountain. Four hundred: In that mansion of mine there are another four hundred wives. All that: Whatever things for use and enjoyment, garments, ornaments, and so on, you desire, I surely have all that in abundance, plentiful and easy to get. Therefore do not think, ‘I am wretched’; come, enjoy yourself with me, he says.

Maheseyyanti, ‘‘bhadde, sambule no ce me tvaṃ mahesibhāvaṃ kāressasi, pariyattā tvaṃ mama pātarāsāya, tena taṃ balakkārena vimānaṃ nessāmi, tatra maṃ asaṅgaṇhantī mama sve pātova bhakkhā bhavissasī’’ti evaṃ vatvā so sattahi jaṭāhi samannāgato luddako dāruṇo nikkhantadanto taṃ tasmiṃ vane kiñci attano nāthaṃ apassantiṃ sambulaṃ bhuje aggahesi. Adhipannāti ajjhotthaṭā. Āmisacakkhunāti kilesalolena. Patimevāti attano acintetvā patimeva anusocati. Mano hessatīti maṃ cirāyantiṃ viditvā aññathā cittaṃ bhavissati. Na santi devāti idaṃ sā dānavena bhuje gahitā devatujjhāpanaṃ karontī āha. Lokapālāti evarūpānaṃ sīlavantīnaṃ patidevatānaṃ pālakā lokapālā nūna idha loke na santīti paridevati.

Chief-queenship: “Good Sambulā, if you will not accept the state of being my chief queen, you are sufficient for my breakfast. Therefore I will take you by force to my mansion; there, if you do not accept me, you will become my food tomorrow morning.” So saying, that cruel, fierce hunter with seven matted locks and protruding teeth seized Sambulā by the arm in that forest, as she saw no protector for herself. Overcome means overwhelmed. With an eye for flesh means greedy with defilement. Only for her husband: not thinking of herself, she grieves only for her husband. His mind will become otherwise: “Knowing that I am delayed, his mind will be altered.” There are no gods: this she said, seized by the arm by the dānava, reproaching the gods. World-Protectors: “Protectors of such virtuous women devoted to their husbands—such World-Protectors surely do not exist in this world,” thus she laments.

Athassā sīlatejena sakkassa bhavanaṃ kampi, paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. Sakko āvajjento taṃ kāraṇaṃ ñatvā vajiraṃ ādāya vegena gantvā dānavassa matthake ṭhatvā itaraṃ gāthamāha –

Then, by the power of her virtue, Sakka’s abode trembled, and the Paṇḍukambala stone seat showed signs of heat. Sakka, reflecting on it, understood the cause. Taking his thunderbolt, he went swiftly, and standing over the dānava’s head, he spoke the next verse:

311.

311.

‘‘Itthīnamesā [Pg.96] pavarā yasassinī, santā samā aggirivuggatejā;

Tañce tuvaṃ rakkhasādesi kaññaṃ, muddhā ca hi sattadhā te phaleyya;

Mā tvaṃ dahī muñca patibbatāyā’’ti.

“This woman is the best of women, glorious, peaceful, composed, and radiant as a blazing fire. If you, rākṣasa, should harm this maiden, your head would surely split into seven pieces. Do not torment her! Release this woman devoted to her husband.”

Tattha santāti upasantā, atha vā paṇḍitā ñāṇasampannā. Samāti kāyavisamādivirahitā. Adesīti khādasi. Phaleyyāti iminā me indavajirena paharitvā muddhā bhijjetha. Mā tvaṃ dahīti tvaṃ imaṃ patibbataṃ mā tāpeyyāsīti.

Herein, peaceful means calmed, or wise and endowed with knowledge. Composed means free from bodily imbalance and the like. Harm means you eat. Would split: “Struck by this thunderbolt of Indra, your head would be split.” Do not torment means: you should not torment this woman devoted to her husband.

Taṃ sutvā dānavo sambulaṃ vissajjesi. Sakko ‘‘punapi esa evarūpaṃ kareyyā’’ti cintetvā dānavaṃ devasaṅkhalikāya bandhitvā puna anāgamanāya tatiye pabbatantare vissajjesi, rājadhītaraṃ appamādena ovaditvā sakaṭṭhānameva gato. Rājadhītāpi atthaṅgate sūriye candālokena assamaṃ pāpuṇi. Tamatthaṃ pakāsento satthā aṭṭha gāthā abhāsi –

Hearing that, the dānava released Sambulā. Sakka thought, “He might do such a thing again,” and so he bound the dānava with a divine chain and released him between a third mountain range, never to return. Having advised the princess about heedfulness, he returned to his own place. When the sun had set, the princess reached the hermitage by the light of the moon. The Teacher, making this matter clear, spoke eight verses:

312.

312.

‘‘Sā ca assamamāgacchi, pamuttā purisādakā;

Nīḷaṃ paḷinaṃ sakuṇīva, gatasiṅgaṃva ālayaṃ.

And she came to the hermitage, freed from the man-eater, like a bird to its nest of reeds, like a cow to the stall where its calf is gone.

313.

313.

‘‘Sā tattha paridevesi, rājaputtī yasassinī;

Sambulā utumattakkhā, vane nāthaṃ apassantī.

There the glorious princess lamented, Sambulā with grief-stricken eyes, not seeing her protector in the forest.

314.

314.

‘‘Samaṇe brāhmaṇe vande, sampannacaraṇe ise;

Rājaputtaṃ apassantī, tumhaṃmhi saraṇaṃ gatā.

“I pay homage to the ascetics and brahmins, the seers of accomplished conduct. Not seeing the prince, I have gone to you for refuge.”

315.

315.

‘‘Vande sīhe ca byagghe ca, ye ca aññe vane migā;

Rājaputtaṃ apassantī, tumhaṃmhi saraṇaṃ gatā.

“I pay homage to the lions and tigers, and to the other beasts in the forest. Not seeing the prince, I have gone to you for refuge.”

316.

316.

‘‘Tiṇā latāni osajho, pabbatāni vanāni ca;

Rājaputtaṃ apassantī, tumhaṃmhi saraṇaṃ gatā.

“I pay homage to the grasses, vines, and herbs, to the mountains and the forests. Not seeing the prince, I have gone to you for refuge.”

317.

317.

‘‘Vande indīvarīsāmaṃ, rattiṃ nakkhattamāliniṃ;

Rājaputtaṃ apassantī, tumhaṃmhi saraṇaṃ gatā.

“I pay homage to the night, dark as a blue lotus, garlanded with constellations. Not seeing the prince, I have gone to you for refuge.”

318.

318.

‘‘Vande [Pg.97] bhāgīrathiṃ gaṅgaṃ, savantīnaṃ paṭiggahaṃ;

Rājaputtaṃ apassantī, tumhaṃmhi saraṇaṃ gatā.

“I pay homage to the Bhāgīrathī Gaṅgā, the receptacle of flowing rivers. Not seeing the prince, I have gone to you for refuge.”

319.

319.

‘‘Vande ahaṃ pabbatarājaseṭṭhaṃ, himavantaṃ siluccayaṃ;

Rājaputtaṃ apassantī, tumhaṃmhi saraṇaṃ gatā’’ti.

“I pay homage to the Himavant, best of mountain kings, a mass of rock. Not seeing the prince, I have gone to you for refuge.”

Tattha nīḷaṃ paḷinaṃ sakuṇīvāti yathā sakuṇikā mukhatuṇḍakena gocaraṃ gahetvā kenaci upaddavena sakuṇapotakānaṃ paḷinattā paḷinaṃ sakuṇinīḷaṃ āgaccheyya, yathā vā gatasiṅgaṃ nikkhantavacchakaṃ ālayaṃ suññaṃ vacchakasālaṃ vacchagiddhinī dhenu āgaccheyya, evaṃ suññaṃ assamaṃ āgacchīti attho. Tadā hi sotthiseno sambulāya ciramānāya ‘‘itthiyo nāma lolā, paccāmittampi me gahetvā āgaccheyyā’’ti parisaṅkanto paṇṇasālato nikkhamitvā gacchantaraṃ pavisitvā nisīdi. Tenetaṃ vuttaṃ. Utumattakkhāti sokavegasañjātena uṇhena utunā mandalocanā. Apassantīti tasmiṃ vane nāthaṃ attano patiṃ apassantī ito cito ca sandhāvamānā paridevesi.

Herein, like a bird to its nest of reeds: just as a little bird, having taken food with its beak, might return because of some danger to the bird’s nest, which is a nest of straw for its young; or as a cow longing for her calf might return to the empty calf-pen, a dwelling from which the calf has gone out; so she came to the empty hermitage—this is the meaning. For at that time, since Sambulā was delaying, Sotthisena became suspicious, thinking: “Women are indeed fickle; she might even have been captured by my enemy and be bringing him back.” He left the leaf-hut, entered a thicket, and sat down. That is why this was said. With grief-stricken eyes means with eyes reddened by the heat born from the force of grief. Not seeing means: not seeing her protector, her own husband, in that forest, she ran about here and there, lamenting.

Tattha samaṇe brāhmaṇeti samitapāpabāhitapāpe samaṇe brāhmaṇe. Sampannacaraṇeti saha sīlena aṭṭhannaṃ samāpattīnaṃ vasena ca sampannacaraṇe ise vandeti evaṃ vatvā rājaputtaṃ apassantī tumhākaṃ saraṇaṃ gatā amhi. Sace me sāmikassa nisinnaṭṭhānaṃ jānātha, ācikkhathāti paridevesīti attho. Sesagāthāsupi eseva nayo. Tiṇā latāni osajhoti antopheggubahisāratiṇāni ca latāni ca antosāraosadhiyo ca. Imaṃ gāthaṃ tiṇādīsu nibbattadevatā sandhāyāha. Indīvarīsāmanti indīvarīpupphasamānavaṇṇaṃ. Nakkhattamālininti nakkhattapaṭipāṭisamannāgataṃ. Tumhaṃmhīti rattiṃ sandhāya tampi amhīti āha. Bhāgīrathiṃ gaṅganti evaṃpariyāyanāmikaṃ gaṅgaṃ. Savantīnanti aññāsaṃ bahūnaṃ nadīnaṃ paṭiggāhikaṃ. Gaṅgāya nibbattadevataṃ sandhāyevamāha. Himavantepi eseva nayo.

Herein, ascetics and brahmins means ascetics and brahmins who have pacified evil and dispelled evil. Of accomplished conduct: she pays homage to seers of accomplished conduct by way of virtue and the eight attainments. The meaning is that she lamented, saying: “Not seeing the prince, I have gone to you for refuge. If you know the place where my master is sitting, please tell me.” The same method applies to the remaining verses. Grasses, vines, and herbs: this refers to grasses with pith inside and substance outside, vines, and medicinal herbs with substance inside. She spoke this verse with reference to the deities reborn among the grasses and so on. Dark as a blue lotus means having a color like a blue lotus flower. Garlanded with constellations means endowed with a series of constellations. To you: this refers to the night. The Bhāgīrathī Gaṅgā: the Gaṅgā named with this synonym. Receptacle of flowing rivers: the receptacle of many other rivers. She spoke thus with reference to the deity reborn in the Gaṅgā. The same method applies to the Himavant.

Taṃ evaṃ paridevamānaṃ disvā sotthiseno cintesi – ‘‘ayaṃ ativiya paridevati, na kho panassā bhāvaṃ jānāmi, sace mayi sinehena evaṃ karoti[Pg.98], hadayampissā phaleyya, pariggaṇhissāmi tāva na’’nti gantvā paṇṇasāladvāre nisīdi. Sāpi paridevamānāva paṇṇasāladvāraṃ gantvā tassa pāde vanditvā ‘‘kuhiṃ gatosi, devā’’ti āha. Atha naṃ so, ‘‘bhadde, tvaṃ aññesu divasesu na imāya velāya āgacchasi, ajja atisāyaṃ āgatāsī’’ti pucchanto gāthamāha –

Seeing her lamenting thus, Sotthisena thought: “She is lamenting excessively, but I do not know her state. If she is doing this out of affection for me, her heart might break. I will not comfort her just yet.” He went and sat at the door of the leaf hut. Still lamenting, she went to the door of the leaf hut, paid homage at his feet, and said, “Where have you gone, lord?” Then, questioning her, he said: “Good lady, on other days you do not come at this time; today you have come very late,” and he spoke this verse:

320.

320.

‘‘Atisāyaṃ vatāgañchi, rājaputti yasassini;

Kena nujja samāgacchi, ko te piyataro mayā’’ti.

“Very late indeed have you come, O illustrious princess. With whom did you meet today? Who is dearer to you than I?”

Atha naṃ sā ‘‘ahaṃ, ayyaputta, phalāphalāni ādāya āgacchantī ekaṃ dānavaṃ passiṃ, so mayi paṭibaddhacitto hutvā maṃ hatthe gaṇhitvā ‘sace mama vacanaṃ na karosi, khādissāmi ta’nti āha, ahaṃ tāya velāya taññeva anusocantī evaṃ paridevi’’nti vatvā gāthamāha –

Then she said to him: “My lord, while I was coming back carrying fruits and berries, I saw a dānava. He became infatuated with me, seized me by the hand, and said, ‘If you do not do my bidding, I will devour you.’ At that moment, grieving only for you, I lamented thus,” and she spoke this verse:

321.

321.

‘‘Idaṃ khohaṃ tadāvocaṃ, gahitā tena sattunā;

Na me idaṃ tathā dukkhaṃ, yaṃ maṃ khādeyya rakkhaso;

Yañca me ayyaputtassa, mano hessati aññathā’’ti.

“This indeed I said then, seized by that enemy: ‘This is not so much a sorrow for me, that the rākṣasa might devour me, as that the mind of my noble husband might become otherwise.’”

Athassa sesampi pavattiṃ ārocentī ‘‘tena panāhaṃ, deva, dānavena gahitā attānaṃ vissajjāpetuṃ asakkontī devatujjhāpanakammaṃ akāsiṃ, atha sakko vajirahattho āgantvā ākāse ṭhito dānavaṃ santajjetvā maṃ vissajjāpetvā taṃ devasaṅkhalikāya bandhitvā tatiye pabbatantare khipitvā pakkāmi, evāhaṃ sakkaṃ nissāya jīvitaṃ labhi’’nti āha. Taṃ sutvā sotthiseno, ‘‘bhadde, hotu, mātugāmassa antare saccaṃ nāma dullabhaṃ, himavante hi bahū vanacarakatāpasavijjādharādayo santi, ko tuyhaṃ saddahissatī’’ti vatvā gāthamāha –

Then, relating the rest of the story, she said: “Then, lord, having been seized by that dānava and being unable to get myself released, I performed an act of appealing to the devas. Then Sakka, wielder of the thunderbolt, came and, standing in the sky, threatened the dānava and had me released. He bound him with a divine chain, threw him between the third mountain range, and departed. Thus, by relying on Sakka, I obtained my life.” Hearing this, Sotthisena said: “Good lady, let it be. Among womankind truth is indeed hard to find. For in the Himalayas there are many forest-wanderers, ascetics, sorcerers, and the like—who will believe you?” And he spoke this verse:

322.

322.

‘‘Corīnaṃ bahubuddhīnaṃ, yāsu saccaṃ sudullabhaṃ;

Thīnaṃ bhāvo durājāno, macchassevodake gata’’nti.

“Of thievish women of many wiles, among whom truth is very hard to find, the nature is difficult to know, like the track of a fish in the water.”

Sā tassa vacanaṃ sutvā, ‘‘ayyaputta, ahaṃ taṃ asaddahantaṃ mama saccabaleneva tikicchissāmī’’ti udakassa kalasaṃ pūretvā saccakiriyaṃ katvā tassa sīse udakaṃ āsiñcantī gāthamāha –

Hearing his words, she said: “My lord, I will cure you, who do not believe me, by the very power of my truth.” Filling a pot with water, she performed an act of truth and, sprinkling the water on his head, spoke this verse:

323.

323.

‘‘Tathā [Pg.99] maṃ saccaṃ pāletu, pālayissati ce mamaṃ;

Yathāhaṃ nābhijānāmi, aññaṃ piyataraṃ tayā;

Etena saccavajjena, byādhi te vūpasammatū’’ti.

“May the truth so protect me—and it will protect me—as I know no one dearer than you. By this statement of truth, may your illness be appeased!”

Tattha tathā-saddo ‘‘ce mama’’nti iminā saddhiṃ yojetabbo. Idaṃ vuttaṃ hoti – yathāhaṃ vadāmi, tathā ce mama vacanaṃ saccaṃ, atha maṃ idānipi pāletu, āyatimpi pālessati, idāni me vacanaṃ suṇātha ‘‘yathāhaṃ nābhijānāmī’’ti. Potthakesu pana ‘‘tathā maṃ saccaṃ pāletī’’ti likhitaṃ, taṃ aṭṭhakathāyaṃ natthi.

Herein, the word ‘tathā’ should be connected with ‘ce mama.’ This is what is said: ‘If my word is true in the way that I speak, then may it protect me now, and it will protect me in the future. Now hear my word: “As I do not know…”’ In the manuscripts, however, it is written ‘tathā maṃ saccaṃ pāletī’ (truth protects me so), but that is not in the commentary.

Evaṃ tāya saccakiriyaṃ katvā udake āsittamatteyeva sotthisenassa kuṭṭhaṃ ambilena dhotaṃ viya tambamalaṃ tāvadeva apagacchi. Te katipāhaṃ tattha vasitvā araññā nikkhamma bārāṇasiṃ patvā uyyānaṃ pavisiṃsu. Rājā tesaṃ āgatabhāvaṃ ñatvā uyyānaṃ gantvā tattheva sotthisenassa chattaṃ ussāpetvā sambulaṃ aggamahesiṭṭhāne abhisiñcāpetvā nagaraṃ pavesetvā sayaṃ isipabbajjaṃ pabbajitvā uyyāne vāsaṃ kappesi, rājanivesaneyeva ca nibaddhaṃ bhuñji. Sotthisenopi sambulāya aggamahesiṭṭhānamattameva adāsi, na punassā koci sakkāro ahosi, atthibhāvampissā na aññāsi, aññāheva itthīhi saddhiṃ abhirami. Sambulā sapattidosavasena kisā ahosi upaṇḍupaṇḍukajātā dhamanīsanthatagattā. Sā ekadivasaṃ sokavinodanatthaṃ bhuñjituṃ āgatassa sasuratāpasassa santikaṃ gantvā taṃ katabhattakiccaṃ vanditvā ekamantaṃ nisīdi. So taṃ milātindriyaṃ disvā gāthamāha –

When she had thus performed the act of truth, as soon as the water was sprinkled, Sotthisena's leprosy vanished at that very moment, like a copper stain washed with acid. After living there for some days, they left the forest, reached Bārāṇasī, and entered the park. The king, learning of their arrival, went to the park and right there raised the parasol for Sotthisena and had Sambulā consecrated in the position of chief queen. He had them enter the city, while he himself went forth into the ascetic life and took up residence in the park, though he ate regularly at the royal palace. Sotthisena, for his part, gave Sambulā only the position of chief queen; there was no further honor for her, and he did not even acknowledge her existence, but delighted in the company of other women. Sambulā, on account of the fault of her co-wives, became thin, pale and yellowish, her body covered with a network of veins. One day, to dispel her sorrow, she went to her father-in-law, the ascetic, who had come to eat. After he had finished his meal, she paid homage to him and sat down to one side. Seeing her with her faculties withered, he spoke this verse:

324.

324.

‘‘Ye kuñjarā sattasatā uḷārā, rakkhanti rattindivamuyyutāvudhā;

Dhanuggahānañca satāni soḷasa, kathaṃvidhe passasi bhadde sattavo’’ti.

“Those seven hundred magnificent elephants guard day and night with weapons drawn, and there are sixteen hundred archers. What kind of enemies do you see, good lady?”

Tassattho – bhadde, sambule ye amhākaṃ sattasatā kuñjarā, tesaññeva khandhagatānaṃ yodhānaṃ vasena uyyuttāvudhā, aparāni ca soḷasadhanuggahasatāni rattindivaṃ bārāṇasiṃ rakkhanti. Evaṃ surakkhite nagare kathaṃvidhe tvaṃ sattavo passasi. Bhadde, yassā tava sāsaṅkā sappaṭibhayā [Pg.100] araññā āgatakālepi pabhāsampannaṃ sarīraṃ, idāni pana milātā paṇḍupalāsavaṇṇā ativiya kilantindriyāsi, kassa nāma tvaṃ bhāyasī’’ti pucchi.

The meaning is this: “Good Sambulā, our seven hundred elephants have weapons drawn by means of the warriors mounted on their backs, and another sixteen hundred archers guard Bārāṇasī day and night. In such a well-guarded city, what kind of enemies do you see? Good lady, you whose body was endowed with radiance even when you came from the forest anxious and fearful, are now withered, the color of a pale leaf, with faculties utterly exhausted. Whom indeed do you fear?” he asked.

Sā tassa vacanaṃ sutvā ‘‘putto te, deva, mayi na purimasadiso’’ti vatvā pañca gāthā abhāsi –

Hearing his words, she said, “Your son, O lord, is not the same towards me as he was before,” and she spoke these five verses:

325.

325.

‘‘Alaṅkatāyo padumuttarattacā, virāgitā passati haṃsagaggarā;

Tāsaṃ suṇitvā mitagītavāditaṃ, na dāni me tāta tathā yathā pure.

“He sees adorned women, with skin superior to a lotus, slender-waisted, with voices sweet as swans. Having heard their measured song and music, now, father, he is not the same towards me as he was before.”

326.

326.

‘‘Suvaṇṇasaṃkaccadharā suviggahā, alaṅkatā mānusiyaccharūpamā;

Senopiyā tāta aninditaṅgiyo, khattiyakaññā paṭilobhayanti naṃ.

“Wearing golden breast-bands, of fine figure, adorned, like human nymphs; dear to Sena, father, these khattiya maidens of flawless limbs entice him.”

327.

327.

‘‘Sace ahaṃ tāta tathā yathā pure, patiṃ tamuñchāya punā vane bhare;

Sammānaye maṃ na ca maṃ vimānaye, itopi me tāta tato varaṃ siyā.

“Father, if, as before, I were to support that husband in the forest again by gleaning, he would honor me and not dishonor me. Father, that would be better for me than this.”

328.

328.

‘‘Yamannapāne vipulasmi ohite, nārī vimaṭṭhābharaṇā alaṅkatā;

Sabbaṅgupetā patino ca appiyā, abajjha tassā maraṇaṃ tato varaṃ.

“When there is abundant food and drink set out, if a woman with polished ornaments, adorned, endowed with every good quality, is unloved by her husband, a violent death is better for her than that.”

329.

329.

‘‘Api ce daliddā kapaṇā anāḷhiyā, kaṭādutīyā patino ca sā piyā;

Sabbaṅgupetāyapi appiyāya, ayameva seyyā kapaṇāpi yā piyā’’ti.

“Even if she is poor, miserable, and without means, with only a mat for company, if she is dear to her husband, she is better than one endowed with all good qualities but unloved. Better is the miserable one who is dear.”

Tattha padumuttarattacāti padumagabbhasadisauttarattacā. Sabbāsaṃ sarīrato suvaṇṇapabhā niccharantīti dīpeti. Virāgitāti vilaggasarīrā, tanumajjhāti attho. Haṃsagaggarāti evarūpā haṃsā viya madhurassarā nāriyo passati. Tāsanti [Pg.101] so tava putto tāsaṃ nārīnaṃ mitagītavāditādīni suṇitvā idāni me, tāta, yathā pure, tathā na pavattatīti vadati. Suvaṇṇasaṃkaccadharāti suvaṇṇamayasaṃkaccālaṅkāradharā. Alaṅkatāti nānālaṅkārapaṭimaṇḍitā. Mānusiyaccharūpamāti mānusiyo accharūpamā. Senopiyāti sotthisenassa piyā. Paṭilobhayanti nanti naṃ tava puttaṃ paṭilobhayanti.

Herein, ‘padumuttarattacā’ means having skin superior to, like the inside of, a lotus; it indicates that a golden radiance issues from all their bodies. ‘Virāgitā’ means with clinging bodies; the meaning is slender-waisted. ‘Haṃsagaggarā’ means with voices as sweet as swans. Regarding ‘Tāsaṃ…’: she is saying, ‘Having heard the measured song and music of those women, your son, father, no longer behaves towards me as he did before.’ ‘Suvaṇṇasaṃkaccadharā’ means wearing ornaments of golden breast-bands. ‘Alaṅkatā’ means adorned with various ornaments. ‘Mānusiyaccharūpamā’ means human women like nymphs. ‘Senopiyā’ means dear to Sotthisena. Regarding ‘paṭilobhayanti naṃ’: they entice him, your son.

Sace ahanti, tāta, yathā pure sace ahaṃ punapi taṃ patiṃ tatheva kuṭṭharogena vanaṃ paviṭṭhaṃ uñchāya tasmiṃ vane bhareyyaṃ, punapi maṃ so sammāneyya na vimāneyya, tato me itopi bārāṇasirajjato taṃ araññameva varaṃ siyā sapattidosena sussantiyāti dīpeti. Yamannapāneti yaṃ annapāne. Ohiteti ṭhapite paṭiyatte. Iminā bahunnapānagharaṃ dasseti. Ayaṃ kirassā adhippāyo – yā nārī vipulannapāne ghare ekikāva asapatti samānā vimaṭṭhābharaṇā nānālaṅkārehi alaṅkatā sabbehi guṇaṅgehi upetā patino ca appiyā hoti, abajjha gīvāya valliyā vā rajjuyā vā bandhitvā tassā tato gharāvāsato maraṇameva varataranti. Anāḷhīyāti anāḷhā. Kaṭādutīyāti nipajjanakaṭasārakadutiyā. Seyyāti kapaṇāpi samānā yā patino piyā, ayameva uttamāti.

Regarding ‘Sace ahaṃ’: she is showing that, ‘Father, if, as before, I were again to support in that forest by gleaning that husband who had entered it with leprosy, he would again honor me and not dishonor me. Therefore, for me who am wasting away because of the fault of my co-wives, that very forest would be better than this kingdom of Bārāṇasī.’ ‘Yamannapāne’ means ‘when there is food and drink.’ ‘Ohite’ means placed, prepared. By this she indicates a house with much food and drink. This, it seems, is her intention: if a woman in a house with abundant food and drink, alone and without a co-wife, with polished ornaments, adorned with various decorations, and endowed with all good qualities, is unloved by her husband, for her, death by being bound by the neck with a vine or a rope is better than that household life. ‘Anāḷhiyā’ means not wealthy. ‘Kaṭādutīyā’ means having a sleeping mat as her second. Regarding ‘seyyā’: she who, though miserable, is dear to her husband—this one is the best.

Evaṃ tāya attano parisussanakāraṇe tāpasassa kathite tāpaso rājānaṃ pakkosāpetvā ‘‘tāta, sotthisena tayi kuṭṭharogābhibhūte araññaṃ pavisante tayā saddhiṃ pavisitvā taṃ upaṭṭhahantī attano saccabalena tava rogaṃ vūpasametvā yā te rajje patiṭṭhānakāraṇamakāsi, tassā nāma tvaṃ neva ṭhitaṭṭhānaṃ, na nisinnaṭṭhānaṃ jānāsi, ayuttaṃ te kataṃ, mittadubbhikammaṃ nāmetaṃ pāpaka’’nti vatvā puttaṃ ovadanto gāthamāha –

When she had thus told the ascetic the reason for her own wasting away, the ascetic had King Sotthisena summoned and said: “My son, when you were overwhelmed by leprosy and entering the forest, she entered with you and attended on you. By the power of her own truth she healed your disease and was the cause of your establishment in the kingdom. Yet of this very woman you do not even know her standing place or her sitting place. You have done what is improper. This is the evil deed called treachery to a friend.” Saying this, advising his son, he spoke a verse:

330.

330.

‘‘Sudullabhitthī purisassa yā hitā, bhattitthiyā dullabho yo hito ca;

Hitā ca te sīlavatī ca bhariyā, janinda dhammaṃ cara sambulāyā’’ti.

“Very rare is a woman who is beneficial to a man, and rare is a husband who is beneficial to his wife. Your wife is both beneficial and virtuous, O king of men; practice righteousness towards Sambulā.”

Tassattho [Pg.102] – tāta, yā purisassa hitā muducittā anukampikā itthī, yo ca bhattā itthiyā hito kataguṇaṃ jānāti, ubhopete sudullabhā. Ayañca sambulā tuyhaṃ hitā ceva sīlasampannā ca, tasmā etissā dhammaṃ cara, kataguṇaṃ jānitvā muducitto hohi, cittamassā paritosehīti.

The meaning is: My dear, a woman who is beneficial to a man—gentle-hearted and compassionate—and a husband who is beneficial to his wife and recognizes the good she has done: both of these are very rare. This Sambulā is both beneficial to you and accomplished in virtue. Therefore, practice righteousness toward her; recognizing the good she has done, be gentle-hearted and gladden her mind.

Evaṃ so puttassa ovādaṃ datvā uṭṭhāyāsanā pakkāmi. Rājā pitari gate sambulaṃ pakkosāpetvā, ‘‘bhadde, ettakaṃ kālaṃ mayā kataṃ dosaṃ khama, ito paṭṭhāya sabbissariyaṃ tuyhameva dammī’’ti vatvā osānagāthamāha –

Having thus advised his son, he rose from his seat and departed. After his father left, the king had Sambulā summoned and said, “Good lady, forgive the offense I have committed for so long. From now on, I grant you all authority.” Then he spoke this concluding verse:

331.

331.

‘‘Sace tuvaṃ vipule laddhabhoge, issāvatiṇṇā maraṇaṃ upesi;

Ahañca te bhadde imā rājakaññā, sabbe te vacanakarā bhavāmā’’ti.

“Should you, my good lady, having obtained vast enjoyments, be overcome by jealousy and come to your death, I and these royal maidens—all of us—will be obedient to your word.”

Tassattho – bhadde, sambule sace tvaṃ ratanarāsimhi ṭhapetvā abhisittā aggamahesiṭṭhānavasena vipule bhoge labhitvāpi issāya otiṇṇā maraṇaṃ upesi, ahañca imā ca rājakaññā sabbe tava vacanakarā bhavāma, tvaṃ yathādhippāyaṃ imaṃ rajjaṃ vicārehīti sabbissariyaṃ tassā adāsi.

The meaning is: Good Sambulā, if you, having been established on a heap of jewels, anointed by reason of the position of chief queen, and having obtained vast enjoyments, should still be overcome by jealousy and approach death, I and these royal maidens would all be obedient to your command. Rule this kingdom as you wish. Thus he granted her full authority.

Tato paṭṭhāya ubho samaggavāsaṃ vasantā dānādīni puññāni karitvā yathākammaṃ gamiṃsu. Tāpaso jhānābhiññāyo nibbattetvā brahmalokūpago ahosi.

From then on, the two lived together in harmony, performing meritorious deeds such as giving, and passed on according to their kamma. The ascetic, having developed the meditative attainments and the higher knowledges, was reborn in the Brahma world.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva, pubbepi mallikā patidevatāyevā’’ti vatvā jātakaṃ samodhānesi ‘‘tadā sambulā mallikā ahosi, sotthiseno kosalarājā, pitā tāpaso pana ahameva ahosi’’nti.

The Teacher, having delivered this Dhamma discourse, said: “Monks, not only now but in the past too Mallikā was devoted to her husband.” Then he identified the birth: “At that time Sambulā was Mallikā, Sotthisena was the King of Kosala, and the ascetic father was I myself.”

Sambulājātakavaṇṇanā navamā.

The Commentary on the Sambulā Jātaka, the Ninth.

[520] 10. Gandhatindukajātakavaṇṇanā

[520] 10. The Commentary on the Gandhatinduka Jātaka

Appamādoti [Pg.103] idaṃ satthā jetavane viharanto rājovādaṃ ārabbha kathesi. Rājovādo heṭṭhā vitthāritova. Atīte pana kapilaraṭṭhe uttarapañcālanagare pañcālo nāma rājā agatigamane ṭhito adhammena pamatto rajjaṃ kāresi. Athassa amaccādayo sabbepi adhammikāva jātā. Balipīḷitā raṭṭhavāsino puttadāre ādāya araññe migā viya cariṃsu, gāmaṭṭhāne gāmo nāma nāhosi. Manussā rājapurisānaṃ bhayena divā gehe vasituṃ asakkontā gehāni kaṇṭakasākhāhi parikkhipitvā gehe rattiṃ vasitvā aruṇe uggacchanteyeva araññaṃ pavisanti. Divā rājapurisā vilumpanti, rattiṃ corā. Tadā bodhisatto bahinagare gandhatindukarukkhe devatā hutvā nibbatti, anusaṃvaccharaṃ rañño santikā sahassagghanakaṃ balikammaṃ labhati. So cintesi – ‘‘ayaṃ rājā pamatto rajjaṃ kāreti, sakalaraṭṭhaṃ vinassati, ṭhapetvā maṃ añño rājānaṃ patirūpe nivesetuṃ samattho nāma natthi, upakārako cāpi me anusaṃvaccharaṃ sahassagghanakabalinā pūjeti, ovadissāmi na’’nti.

“Heedfulness…” This the Teacher spoke while dwelling at Jetavana concerning advice to a king. The advice to a king has been explained in detail before. In the past, in the city of Uttara Pañcāla in the Kapila country, a king named Pañcāla, being established in wrong courses, ruled the kingdom heedlessly and unrighteously. Then all his ministers and others also became unrighteous. Oppressed by taxes, the inhabitants of the country took their children and wives and wandered in the forest like deer. In the village areas, there were no villages to speak of. Fearing the king’s men, people were unable to stay in their homes by day; having surrounded their houses with thorny branches, they would stay in their houses at night and enter the forest as soon as dawn was breaking. By day the king’s men would plunder them, by night thieves. At that time the Bodhisatta was reborn as a deity in a fragrant tinduka tree outside the city. Each year he received from the king an offering worth a thousand. He thought: “This king rules heedlessly and the entire country is being ruined. Apart from me, there is no one capable of establishing the king in what is proper. And he is a benefactor to me, honoring me annually with an offering worth a thousand. I will advise him.”

So rattibhāge rañño sirigabbhaṃ pavisitvā ussīsakapasse ṭhatvā obhāsaṃ vissajjetvā ākāse aṭṭhāsi. Rājā taṃ bālasūriyaṃ viya jalamānaṃ disvā ‘‘kosi tvaṃ, kena vā kāraṇena idhāgatosī’’ti pucchi. So tassa vacanaṃ sutvā, ‘‘mahārāja, ahaṃ gandhatindukadevatā, ‘tuyhaṃ ovādaṃ dassāmī’ti āgatomhī’’ti āha. ‘‘Kiṃ nāma ovādaṃ dassasī’’ti evaṃ vutte mahāsatto, ‘‘mahārāja, tvaṃ pamatto hutvā rajjaṃ kāresi, tena te sakalaraṭṭhaṃ hataviluttaṃ viya vinaṭṭhaṃ, rājāno nāma pamādena rajjaṃ kārentā sakalaraṭṭhassa sāmino na honti, diṭṭheva dhamme vināsaṃ patvā samparāye puna mahāniraye nibbattanti. Tesu ca pamādaṃ āpannesu antojanā bahijanāpissa pamattāva honti, tasmā raññā atirekena appamattena bhavitabba’’nti vatvā dhammadesanaṃ paṭṭhapento imā ekādasa gāthā āha –

At night, he entered the king’s royal chamber, stood beside his pillow, and, emitting a radiance, remained poised in the air. The king, seeing him shining like the morning sun, asked, “Who are you? For what reason have you come here?” Hearing his words, the deity replied, “Great king, I am the deity of the fragrant tinduka tree. I have come to give you advice.” When asked, “What advice will you give?” the Great Being said, “Great king, you rule heedlessly, and because of this your entire kingdom is ruined as if it were struck and plundered. Kings who rule with heedlessness are not masters of their entire kingdom; they meet with ruin in this very life and are reborn in a great hell in the next. When they are heedless, their court and the public also become heedless. Therefore, a king must be especially heedful.” Beginning his Dhamma discourse, he spoke these eleven verses:

332.

332.

‘‘Appamādo amatapadaṃ, pamādo maccuno padaṃ;

Appamattā na mīyanti, ye pamattā yathā matā.

“Heedfulness is the path to the Deathless, heedlessness is the path to death. The heedful do not die; the heedless are as if already dead.

333.

333.

‘‘Madā [Pg.104] pamādo jāyetha, pamādā jāyate khayo;

Khayā padosā jāyanti, mā mado bharatūsabha.

“From intoxication heedlessness is born; from heedlessness, decline is born; from decline, vices are born. O bull among the Bharatas, let not intoxication overcome you.

334.

334.

‘‘Bahū hi khattiyā jīnā, atthaṃ raṭṭhaṃ pamādino;

Athopi gāmino gāmā, anagārā agārino.

“Indeed, many heedless nobles have lost their welfare and their kingdom; so too have village headmen lost their villages, renunciants their homelessness, and householders their homes.

335.

335.

‘‘Khattiyassa pamattassa, raṭṭhasmiṃ raṭṭhavaḍḍhana;

Sabbe bhogā vinassanti, rañño taṃ vuccate aghaṃ.

“O increaser of the kingdom, for a heedless noble in his realm, all possessions perish; that is called the king’s misfortune.

336.

336.

‘‘Nesa dhammo mahārāja, ativelaṃ pamajjasi;

Iddhaṃ phītaṃ janapadaṃ, corā viddhaṃsayanti naṃ.

“This is not right, O great king, you are exceedingly heedless; thieves are destroying this prosperous and flourishing country.

337.

337.

‘‘Na te puttā bhavissanti, na hiraññaṃ na dhāniyaṃ;

Raṭṭhe viluppamānamhi, sabbabhogehi jīyasi.

“You will have no sons, no gold, no grain; while the kingdom is being plundered, you are being deprived of all your possessions.

338.

338.

‘‘Sabbabhogā parijiṇṇaṃ, rājānaṃ vāpi khattiyaṃ;

Ñātimittā suhajjā ca, na taṃ maññanti māniyaṃ.

“A king or noble whose possessions are all spent—his kinsmen, friends, and companions do not consider him worthy of honor.

339.

339.

‘‘Hatthārohā anīkaṭṭhā, rathikā pattikārakā;

Tamevamupajīvantā, na taṃ maññanti māniyaṃ.

“Elephant riders, soldiers, charioteers, and foot soldiers—though they live in dependence on him, they do not consider him worthy of honor.

340.

340.

‘‘Asaṃvihitakammantaṃ, bālaṃ dummantimantinaṃ;

Sirī jahati dummedhaṃ, jiṇṇaṃva urago tacaṃ.

“The fool with his affairs unmanaged, the dullard with a foolish counselor—fortune forsakes that witless one, as a snake sheds its worn-out skin.

341.

341.

‘‘Susaṃvihitakammantaṃ, kāluṭṭhāyiṃ atanditaṃ;

Sabbe bhogābhivaḍḍhanti, gāvo sausabhāmiva.

“For one with his affairs well-managed, who rises in time, untiring—all his possessions increase, like cattle with a good bull.

342.

342.

‘‘Upassutiṃ mahārāja, raṭṭhe janapade cara;

Tattha disvā ca sutvā ca, tato taṃ paṭipajjasī’’ti.

“Go incognito, great king, through your kingdom and country; having seen and heard for yourself, you should then act accordingly.”

Tattha appamādoti satiyā avippavāso. Amatapadanti amatassa nibbānassa padaṃ adhigamakāraṇaṃ. Maccuno padanti maraṇassa kāraṇaṃ. Pamattā hi vipassanaṃ avaḍḍhetvā appaṭisandhikabhāvaṃ pattuṃ asakkontā punappunaṃ saṃsāre jāyanti ceva mīyanti ca, tasmā pamādo maccuno padaṃ nāma[Pg.105]. Na mīyantīti vipassanaṃ vaḍḍhetvā appaṭisandhikabhāvaṃ pattā puna saṃsāre anibbattattā na mīyanti nāma. Ye pamattāti, mahārāja, ye puggalā pamattā, te yathā matā, tatheva daṭṭhabbā. Kasmā? Akiccasādhanatāya. Matassapi hi ‘‘ahaṃ dānaṃ dassāmi, sīlaṃ rakkhissāmi, uposathakammaṃ karissāmi, kalyāṇakammaṃ pūressāmī’’ti ābhogo vā patthanā vā pariyuṭṭhānaṃ vā natthi apagataviññāṇattā, pamattassapi appamādābhāvāti tasmā ubhopete ekasadisāva.

Therein, ‘heedfulness’ is the non-departure of mindfulness. ‘The path to the Deathless’ is the path that is the cause for attaining the Deathless, Nibbāna. ‘The path of death’ is the cause of death. For the heedless, being unable to develop insight and attain the state of non-rebirth, are repeatedly born and die in saṃsāra. Therefore, heedlessness is called the path of death. ‘They do not die’ means: those who develop insight and attain the state of non-rebirth are not born again in saṃsāra and thus are said not to die. ‘Those who are heedless’ means: O great king, those persons who are heedless should be regarded as if they were dead. Why? Because of their failure to accomplish what should be done. For a dead person has no thought, aspiration, or impulse to give alms, observe the precepts, perform the Uposatha observance, or complete wholesome deeds, since their consciousness has departed. So too for a heedless person, due to their lack of heedfulness. Therefore, both are exactly the same.

Madāti, mahārāja, ārogyayobbanajīvitamadasaṅkhātā tividhā madā pamādo nāma jāyati. So madappatto pamādāpanno pāṇātipātādīni pāpakammāni karoti. Atha naṃ rājāno chindāpenti vā hanāpenti vā, sabbaṃ vā dhanamassa haranti, evamassa pamādā ñātidhanajīvitakkhayo jāyati. Puna so dhanakkhayaṃ vā yasakkhayaṃ vā patto jīvituṃ asakkonto jīvitavuttatthāya kāyaduccaritādīni karoti, iccassa khayā padosā jāyanti, tena taṃ vadāmi mā mado bharatūsabhāti, raṭṭhabhārakajeṭṭhaka bharatūsabha mā pamādamāpajjīti attho. Atthaṃ raṭṭhanti janapadavāsīnaṃ vuddhiñceva sakalaraṭṭhañca bahū pamādino jīnā. Tesaṃ āvibhāvatthāya khantivādijātaka-mātaṅgajātaka-bharujātaka-sarabhaṅgajātaka-cetiyajātakāni kathetabbāni. Gāminoti gāmabhojakāpi te gāmāpi bahū pamādadosena jīnā parihīnā vinaṭṭhā. Anagārā agārinoti pabbajitāpi pabbajitapaṭipattito, gihīpi gharāvāsato ceva dhanadhaññādīhi ca bahū jīnā parihīnāti vadati. Taṃ vuccate aghanti, mahārāja, yasabhogaparihāni nāmetaṃ rañño dukkhaṃ vuccati. Bhogābhāvena hi niddhanassa yaso hāyati, hīnayaso mahantaṃ kāyikacetasikadukkhaṃ pāpuṇāti.

‘From intoxication’ means: O great king, from the threefold intoxication—with health, youth, and life—heedlessness is born. One overcome by intoxication and fallen into heedlessness commits evil deeds such as taking life. Then kings have him executed or killed, or they confiscate all his wealth. Thus, from his heedlessness, the loss of his relatives, wealth, and life is born. Then, having suffered the loss of wealth or fame and being unable to support himself, he engages in bodily misconduct and the like to maintain his life. Thus for him, from decline, vices are born. Therefore I say, ‘Let not intoxication overcome you, O bull among the Bharatas,’ the meaning of which is: ‘O chief bearer of the kingdom’s burden, O bull among the Bharatas, do not fall into heedlessness.’ ‘Their welfare and their kingdom’: this means the prosperity of the country-dwellers and the entire kingdom is lost by many heedless ones. To make this clear, the Khantivādi Jātaka, the Mātaṅga Jātaka, the Bharu Jātaka, the Sarabhaṅga Jātaka, and the Cetiya Jātaka should be related. ‘Village headmen lost their villages’: both village headmen and their villages are lost, diminished, and destroyed through the fault of heedlessness. ‘Renunciants their homelessness, and householders their homes’: this means that many renunciants fall away from the renunciant’s practice, and many householders fall away from the household life and are ruined in regard to wealth, grain, and so on. ‘That is called the king’s misfortune’: O great king, this means that the decline of his fame and possessions is called a king’s suffering. For when one is poor through lack of possessions, one’s fame diminishes, and with diminished fame one experiences great physical and mental suffering.

Nesa dhammoti, mahārāja, esa porāṇakarājūnaṃ dhammo na hoti. Iddhaṃ phītanti annapānādinā samiddhaṃ hiraññasuvaṇṇādinā phītaṃ pupphitaṃ. Na te puttāti, mahārāja, paveṇipālakā te puttā na bhavissanti. Raṭṭhavāsino hi ‘‘adhammikarañño esa putto, kiṃ amhākaṃ vuḍḍhiṃ karissati, nāssa chattaṃ dassāmā’’ti chattaṃ na denti. Evametesaṃ paveṇipālakā puttā na honti nāma. Parijiṇṇanti parihīnaṃ. Rājānaṃ vāpīti sacepi so rājā hoti, atha naṃ rājānaṃ samānampi. Māniyanti ‘‘ayaṃ rājā’’ti garucittena [Pg.106] sammānetabbaṃ katvā na maññanti. Upajīvantāti upanissāya jīvantāpi ete ettakā janā garucittena maññitabbaṃ na maññanti. Kiṃkāraṇā? Adhammikabhāvena.

‘This is not the Dhamma,’ O great king; this is not the Dhamma of the ancient kings. ‘Prosperous and flourishing’ means prosperous with food and drink and the like, flourishing with gold and silver and so forth, blossomed. ‘They will not be your sons,’ O great king; your sons who should be guardians of the lineage will not be so. For the inhabitants of the realm say, “This is the son of an unrighteous king; what good will he do for us? We will not give him the umbrella.” Thus they do not give him the umbrella. In this way, those sons who should be guardians of the lineage are not truly sons. ‘Worn out’ means diminished. ‘Even a king’: even though he is a king, they do not esteem him. ‘They do not esteem him’ means they do not regard him with a respectful mind, thinking, “This is the king,” as one who should be honored. ‘Those who live depending on him’: even these many people who live in dependence on him do not regard him with a respectful mind. For what reason? Because of his unrighteousness.

Sirīti yasavibhavo. Tacanti yathā urago jiṇṇatacaṃ jigucchanto jahati, na puna oloketi, evaṃ tādisaṃ rājānaṃ sirī jahati. Susaṃvihitakammantanti kāyadvārādīhi pāpakammaṃ akarontaṃ. Abhivaḍḍhantīti abhimukhaṃ gacchantā vaḍḍhanti. Sausabhāmivāti sausabhā iva. Appamattassa hi sausabhajeṭṭhako gogaṇo viya bhogā vaḍḍhanti. Upassutinti janapadacārittasavanāya cārikaṃ attano sakalaraṭṭhe ca janapade ca cara. Tatthāti tasmiṃ raṭṭhe caranto daṭṭhabbaṃ disvā sotabbaṃ sutvā attano guṇāguṇaṃ paccakkhaṃ katvā tato attano hitapaṭipattiṃ paṭipajjissasīti.

‘Glory’ means fame and splendor. ‘Sheds it’: just as a snake, disgusted with its old skin, sheds it and does not look back at it, so glory abandons such a king. ‘Well-ordered in action’ means not committing evil deeds through the doors of body, speech, and mind. ‘Flourishing’ means they grow as they approach. ‘Like a fine bull’ means like a herd with a fine bull. For the wealth of a diligent person grows like a herd of cattle with a fine bull as its chief. ‘Listening attentively’: you should roam on tour throughout your entire realm and country to hear about the conduct of the people in the countryside. ‘There’ means: while roaming in that realm, having seen what should be seen and heard what should be heard, and having personally ascertained your own virtues and faults, you should then undertake a practice beneficial to yourself.

Iti mahāsatto ekādasahi gāthāhi rājānaṃ ovaditvā ‘‘gaccha papañcaṃ akatvā pariggaṇha raṭṭhaṃ, mā nāsayī’’ti vatvā sakaṭṭhānameva gato. Rājāpi tassa vacanaṃ sutvā saṃvegappatto punadivase rajjaṃ amacce paṭicchāpetvā purohitena saddhiṃ kālasseva pācīnadvārena nagarā nikkhamitvā yojanamattaṃ gato. Tattheko gāmavāsī mahallako aṭavito kaṇṭakasākhaṃ āharitvā gehadvāraṃ parikkhipitvā pidahitvā puttadāraṃ ādāya araññaṃ pavisitvā sāyaṃ rājapurisesu pakkantesu attano gharaṃ āgacchanto gehadvāre pāde kaṇṭakena viddho ukkuṭikaṃ nisīditvā kaṇṭakaṃ nīharanto –

Thus the Great Being, having advised the king with eleven verses, said, “Go, without delay, take charge of the kingdom; do not ruin it,” and then returned to his own place. The king, on hearing his words, was struck with a sense of urgency. The next day, having entrusted the kingdom to his ministers, he left the city early in the morning through the eastern gate with his chaplain and traveled for about a yojana. There, an elderly villager had brought thorny branches from the forest, fenced off his house door, and closed it. Taking his wife and children, he had entered the forest. In the evening, when the king’s men had departed, as he was returning to his house, his foot was pierced by a thorn at the door. As he sat squatting to remove the thorn—

343.

343.

‘‘Evaṃ vedetu pañcālo, saṅgāme saramappito;

Yathāhamajja vedemi, kaṇṭakena samappito’’ti. –

“May Pañcāla feel, when struck by an arrow in battle, just as I feel today, struck by a thorn.”

Imāya gāthāya rājānaṃ akkosi. Taṃ panassa akkosanaṃ bodhisattānubhāvena ahosi. Bodhisattena adhiggahitova so akkosīti veditabbo. Tasmiṃ pana samaye rājā ca purohito ca aññātakavesena tassa santikeva aṭṭhaṃsu. Athassa vacanaṃ sutvā purohito itaraṃ gāthamāha –

With this verse, he reviled the king. But this reviling of his occurred through the Bodhisatta’s power. It should be understood that he reviled him only because he was possessed by the Bodhisatta. Now at that time, the king and the chaplain, in the guise of unknown persons, were standing right near him. Then, having heard his words, the chaplain spoke the other verse:

344.

344.

‘‘Jiṇṇo dubbalacakkhūsi, na rūpaṃ sādhu passasi;

Kiṃ tattha brahmadattassa, yaṃ taṃ maggeyya kaṇṭako’’ti.

“You are old and weak-eyed, you do not see forms well. What fault is it of Brahmadatta’s that a thorn should pierce you?”

Tattha [Pg.107] maggeyyāti vijjheyya. Idaṃ vuttaṃ hoti – yadi tvaṃ attano abyattatāya kaṇṭakena viddho, ko ettha rañño doso. Yena rājānaṃ akkosi, kiṃ te raññā kaṇṭako oloketvāva ācikkhitabboti.

Here, ‘maggeyya’ means ‘should pierce.’ This is what is said: If you were pierced by a thorn due to your own carelessness, what fault is it of the king? Why do you revile the king? Was the king supposed to have seen the thorn and pointed it out to you?

Taṃ sutvā mahallako tisso gāthā abhāsi –

Hearing this, the old man spoke three verses:

345.

345.

‘‘Bahvettha brahmadattassa, sohaṃ maggasmi brāhmaṇa;

Arakkhitā jānapadā, adhammabalinā hatā.

“Much here is Brahmadatta’s fault, O brahmin, as I am on this road. The countryfolk are unprotected, ruined by those powerful through unrighteousness.

346.

346.

‘‘Rattiñhi corā khādanti, divā khādanti tuṇḍiyā;

Raṭṭhasmiṃ kūṭarājassa, bahu adhammiko jano.

“At night thieves plunder, by day the tax collectors; in the realm of a treacherous king, the people are very unrighteous.

347.

347.

‘‘Etādise bhaye jāte, bhayaṭṭā tāta māṇavā;

Nillenakāni kubbanti, vane āhatva kaṇṭaka’’nti.

“When such fear has arisen, friend, people afflicted by fear bring thorns from the forest and make hiding places.”

Tattha bahvetthāti, brāhmaṇa, sohaṃ sakaṇṭake magge patito sannisinno, bahu ettha brahmadattassa doso, tvaṃ ettakaṃ kālaṃ rañño dosena mama sakaṇṭake magge vicaraṇabhāvaṃ na jānāsi. Tassa hi arakkhitā jānapadā…pe… kaṇṭakanti. Tattha khādantīti vilumpanti. Tuṇḍiyāti vadhabandhādīhi pīḷetvā adhammena balisādhakā. Kūṭarājassāti pāparañño. Adhammikoti paṭicchannakammanto. Tātāti purohitaṃ ālapati. Māṇavāti manussā. Nillenakānīti nilīyanaṭṭhānāni. Vane āhatva kaṇṭakanti kaṇṭakaṃ āharitvā dvārāni pidahitvā gharaṃ chaḍḍetvā puttadāraṃ ādāya vanaṃ pavisitvā tasmiṃ vane attano nilīyanaṭṭhānāni karonti. Atha vā vane yo kaṇṭako, taṃ āharitvā gharāni parikkhipanti. Iti rañño dosenevamhi kaṇṭakena viddho, mā evarūpassa rañño upatthambho hohīti.

Here, 'much here' means: brahmin, I have fallen and am sitting on a thorny path; much here is Brahmadatta’s fault. For so long you have not known that it is because of the king’s fault that I wander on a thorny path. For his countryfolk are unprotected... thorns. Here, 'plunder' means they rob. 'The officials' means the tax collectors who oppress by means of execution, imprisonment, etc., and unrighteously. 'Of a treacherous king' means of an evil king. 'Unrighteous' means one of secret deeds. 'Friend' is an address to the chaplain. 'People' means humans. 'Hiding places' means places for hiding. 'Bring thorns from the forest' means: having brought thorns, they close their doors, abandon their homes, take their wives and children, and enter the forest, where they make hiding places for themselves. Or else, they bring thorns that are in the forest and surround their houses with them. Thus it is because of the king’s fault that I have been pierced by a thorn. Do not be a supporter of such a king.

Taṃ sutvā rājā purohitaṃ āmantetvā, ‘‘ācariya, mahallako yuttaṃ bhaṇati, amhākameva doso, ehi nivattāma, dhammena rajjaṃ kāressāmā’’ti āha. Bodhisatto purohitassa sarīre adhimuccitvā purato gantvā ‘‘pariggaṇhissāma tāva, mahārājā’’ti āha. Te tamhā gāmā aññaṃ gāmaṃ gacchantā antarāmagge ekissā mahallikāya saddaṃ assosuṃ. Sā kirekā dalidditthī dve dhītaro vayappattā rakkhamānā [Pg.108] tāsaṃ araññaṃ gantuṃ na deti. Sayaṃ araññato dārūni ceva sākañca āharitvā dhītaro paṭijaggati. Sā taṃ divasaṃ ekaṃ gumbaṃ āruyha sākaṃ gaṇhantī pavaṭṭamānā bhūmiyaṃ patitvā rājānaṃ maraṇena akkosantī gāthamāha –

Hearing this, the king addressed the chaplain, “Teacher, the old man speaks rightly; the fault is ours alone. Come, let us turn back. We will rule the kingdom righteously.” The Bodhisatta, having taken possession of the chaplain’s body, went before them and said, “Let us first take charge, great king.” As they were going from that village to another, on the road between they heard the voice of an old woman. It seems she was a poor woman who was protecting two grown-up daughters and did not let them go to the forest. She herself brought firewood and vegetables from the forest and looked after her daughters. That day, while climbing a bush to gather vegetables, she slipped, fell to the ground, and reviling the king with death, she spoke this verse:

348.

348.

‘‘Kadāssu nāmayaṃ rājā, brahmadatto marissati;

Yassa raṭṭhamhi jīyanti, appatikā kumārikā’’ti.

“When, I wonder, will this King Brahmadatta die, in whose realm unmarried maidens waste away?”

Tattha appatikāti assāmikā. Sace hi tāsaṃ sāmikā assu, maṃ poseyyuṃ. Pāparañño pana rajje ahaṃ dukkhaṃ anubhomi, kadā nu kho esa marissatīti.

Here, 'unmarried' means without a husband. For if they had husbands, they would support me. But in the realm of this evil king I experience suffering. When, oh when, will he die?

Evaṃ bodhisattānubhāveneva sā akkosi. Atha naṃ purohito paṭisedhento gāthamāha –

Thus it was only through the Bodhisatta’s power that she reviled him. Then the chaplain, rebuking her, spoke this verse:

349.

349.

‘‘Dubbhāsitañhi te jammi, anatthapadakovide;

Kuhiṃ rājā kumārīnaṃ, bhattāraṃ pariyesatī’’ti.

“Your speech is ill-spoken, you wretch, unskilled in what is beneficial. Where does a king search for husbands for maidens?”

Taṃ sutvā mahallikā dve gāthā abhāsi –

Hearing this, the old woman spoke two verses:

350.

350.

‘‘Na me dubbhāsitaṃ brahme, kovidatthapadā ahaṃ;

Arakkhitā jānapadā, adhammabalinā hatā.

“My speech is not ill-spoken, brahmin; I am skilled in the meaning of things. The countryfolk are unprotected, ruined by those powerful through unrighteousness.

351.

351.

‘‘Rattiñhi corā khādanti, divā khādanti tuṇḍiyā;

Raṭṭhasmiṃ kūṭarājassa, bahu adhammiko jano;

Dujjīve dubbhare dāre, kuto bhattā kumāriyo’’ti.

“At night thieves plunder, by day the tax collectors; in the realm of a treacherous king, the people are very unrighteous. When life is hard and wives are hard to support, from where are there husbands for maidens?”

Tattha kovidatthapadāti ahaṃ atthapade kāraṇapade kovidā chekā, mā tvaṃ etaṃ pāparājānaṃ pasaṃsi. Dujjīveti dujjīve raṭṭhe dubbhare dāre jāte manussesu bhītatasitesu araññe vasantesu kuto bhattā kumāriyo, kuto kumāriyo bhattāraṃ labhissantīti attho.

Here, 'skilled in the meaning of things' means: I am skilled, clever, in the meaning and the reason; do not praise this evil king. 'When life is hard' means: when life is hard in the realm and wives are difficult to support, when people have become fearful and terrified and live in the forest, from where are there husbands for maidens? From where will maidens get a husband? This is the meaning.

Te tassā vacanaṃ sutvā ‘‘yuttaṃ sā kathetī’’ti tato paraṃ gacchantā ekassa kassakassa saddaṃ assosuṃ. Tassa kira kasantassa sāliyo [Pg.109] nāma balibaddo phālena pahaṭo sayi. So rājānaṃ akkosanto gāthamāha –

Hearing her words, they thought, “She speaks rightly,” and going on from there, they heard the voice of a certain farmer. It seems that as he was plowing, his ox named Sāliya was struck by the plowshare and lay down. He, reviling the king, spoke this verse:

352.

352.

‘‘Evaṃ sayatu pañcālo, saṅgāme sattiyā hato;

Yathāyaṃ kapaṇo seti, hato phālena sāliyo’’ti.

“May Pañcāla lie thus, struck by a spear in battle, just as this wretched Sāliya lies, struck by the plowshare.”

Tattha yathāti yathā ayaṃ vedanāppatto sāliyabalibaddo seti, evaṃ sayatūti attho.

Here, 'just as' means: ‘just as this ox Sāliya, afflicted with pain, lies down, so may he lie down’—this is the meaning.

Atha naṃ purohito paṭisedhento gāthamāha –

Then the chaplain, rebuking him, spoke this verse:

353.

353.

‘‘Adhammena tuvaṃ jamma, brahmadattassa kujjhasi;

Yo tvaṃ sapasi rājānaṃ, aparajjhitvāna attano’’ti.

“Unjustly, you wretch, you are angry with Brahmadatta, you who curse the king after having committed the offense yourself.”

Tattha adhammenāti akāraṇena asabhāvena.

Here, 'unjustly' means without cause, without justification.

Taṃ sutvā so tisso gāthā abhāsi –

Hearing that, he spoke three verses:

354.

354.

‘‘Dhammena brahmadattassa, ahaṃ kujjhāmi brāhmaṇa;

Arakkhitā jānapadā adhammabalinā hatā.

“It is justly that I am angry with Brahmadatta, brahmin. The countryfolk are unprotected, ruined by those powerful through unrighteousness.

355.

355.

‘‘Rattiñhi corā khādanti, divā khādanti tuṇḍiyā;

Raṭṭhasmiṃ kūṭarājassa, bahu adhammiko jano.

“At night thieves plunder, by day the tax collectors; in the realm of a treacherous king, the people are very unrighteous.

356.

356.

‘‘Sā nūna puna re pakkā, vikāle bhattamāhari;

Bhattahāriṃ apekkhanto, hato phālena sāliyo’’ti.

“Surely she, the cook, brought the food late again. While I was waiting for the food-bringer, Sāliya was struck by the plowshare.”

Tattha dhammenāti kāraṇeneva, akāraṇena akkosatīti saññaṃ mā kari. Sā nūna puna re pakkā, vikāle bhattamāharīti, brāhmaṇa, sā bhattahārikā itthī pātova mama bhattaṃ pacitvā āharantī adhammabalisādhakehi brahmadattassa dāsehi palibuddhā bhavissati, te parivisitvā puna mayhaṃ bhattaṃ pakkaṃ bhavissati, tena kāraṇena vikāle bhattaṃ āhari, ‘‘ajja vikāle bhattaṃ āharī’’ti cintetvā chātajjhatto ahaṃ taṃ bhattahāriṃ olokento goṇaṃ aṭṭhāne patodena vijjhiṃ, tenesa pādaṃ ukkhipitvā phālaṃ paharanto hato phālena sāliyo. Tasmā ‘‘esa mayā hato’’ti saññaṃ mā kari, pāparaññoyeva hato nāmesa, mā tassa vaṇṇaṃ bhaṇīti.

Here, 'justly' means 'with cause.' Do not think that I revile without cause. Regarding the verse, 'Surely she, the cook, brought the food late again': Brahmin, that food-bearing woman, having cooked my meal early in the morning and while bringing it, must have been obstructed by the unrighteous tax collectors, the slaves of Brahmadatta. After serving them, she must have cooked my meal again. For that reason, she brought the meal at the wrong time. Thinking, 'Today she brought the meal late,' I, being afflicted by hunger and watching for that food-bearer, pricked the ox in the wrong place with a goad. Then it lifted its foot, striking the ploughshare, and so Sāliya was struck by the ploughshare. Therefore, do not think, 'He was struck by me.' Indeed, he was struck by the evil king himself. Do not speak in his praise.

Te [Pg.110] purato gantvā ekasmiṃ gāme vasiṃsu. Punadivase pātova ekā kūṭadhenu godohakaṃ pādena paharitvā saddhiṃ khīrena pavaṭṭesi. So brahmadattaṃ akkosanto gāthamāha –

They went on and stayed in a certain village. The next day at dawn, a deceitful cow kicked over the milk pail with its foot, spilling the milk. Reviling Brahmadatta, he spoke this verse:

357.

357.

‘‘Evaṃ haññatu pañcālo, saṅgāme asinā hato;

Yathāhamajja pahato, khīrañca me pavaṭṭita’’nti.

“Thus may the Pañcāla king be slain, killed by the sword in battle, just as I was struck today and my milk was spilled.”

Taṃ sutvā purohito paṭisedhento gāthamāha –

Hearing this, the chaplain, objecting, spoke this verse:

358.

358.

‘‘Yaṃ pasu khīraṃ chaḍḍeti, pasupālaṃ vihiṃsati;

Kiṃ tattha brahmadattassa, yaṃ no garahate bhava’’nti.

“When a beast spills milk and harms its keeper, what is that to Brahmadatta, that you, sir, should censure him?”

Brāhmaṇena gāthāya vuttāya puna so tisso gāthā abhāsi –

When the brahmin had spoken this verse, the other man spoke three more verses:

359.

359.

‘‘Gārayho brahme pañcālo, brahmadattassa rājino;

Arakkhitā jānapadā, adhammabalinā hatā.

“Blameworthy, O brahmin, is the Pañcāla king, Brahmadatta. The countryfolk are unprotected, oppressed by unrighteous force.

360.

360.

‘‘Rattiñhi corā khādanti, divā khādanti tuṇḍiyā;

Raṭṭhasmiṃ kūṭarājassa, bahu adhammiko jano.

“By night thieves devour; by day tax collectors devour. In the realm of a crooked king, the people are very unrighteous.

361.

361.

‘‘Caṇḍā aṭanakā gāvī, yaṃ pure na duhāmase;

Taṃ dāni ajja dohāma, khīrakāmehupaddutā’’ti.

“A fierce and roaming cow, which we did not milk before, we now milk today, harassed by those greedy for milk.”

Tattha caṇḍāti pharusā. Aṭanakāti palāyanasīlā. Khīrakāmehīti adhammikarañño purisehi bahuṃ khīraṃ āharāpentehi upaddutā duhāma. Sace hi so dhammena rajjaṃ kāreyya, na no evarūpaṃ bhayaṃ āgaccheyyāti.

Here, 'caṇḍā' means harsh. 'Aṭanakā' means prone to fleeing. 'Harassed by those greedy for milk' means: we milk, being oppressed by the men of the unrighteous king who make us bring much milk. For if he were to rule the kingdom righteously, such fear would not come upon us.

Te ‘‘so yuttaṃ kathetī’’ti tamhā gāmā nikkhamma mahāmaggaṃ āruyha nagarābhimukhā gamiṃsu. Ekasmiñca gāme balisādhakā asikosatthāya ekaṃ taruṇaṃ kabaravacchakaṃ māretvā cammaṃ gaṇhiṃsu. Vacchakamātā dhenu puttasokena tiṇaṃ na khādati pānīyaṃ na pivati, paridevamānā āhiṇḍati. Taṃ disvā gāmadārakā rājānaṃ akkosantā gāthamāhaṃsu –

Thinking, 'He speaks what is proper,' they left that village, took to the highway, and went towards the city. In a certain village, tax collectors, for the sake of a sword sheath, killed a young dappled calf and took its hide. The mother cow, out of grief for her son, did not eat grass or drink water, but wandered about lamenting. Seeing this, the village boys, reviling the king, spoke this verse:

362.

362.

‘‘Evaṃ kandatu pañcālo, viputto vippasukkhatu;

Yathāyaṃ kapaṇā gāvī, viputtā paridhāvatī’’ti.

“Thus may the Pañcāla king cry out, be bereft of sons, and utterly wither away, just as this wretched cow, bereft of her calf, runs about wailing.”

Tattha paridhāvatīti paridevamāno dhāvati.

Here, paridhāvati means 'runs about lamenting.'

Tato [Pg.111] purohito itaraṃ gāthamāha –

Then the chaplain spoke the other verse:

363.

363.

‘‘Yaṃ pasu pasupālassa, sambhameyya raveyya vā;

Konīdha aparādhatthi, brahmadattassa rājino’’ti.

“That a beast should be agitated or cry out for its keeper, what fault is there in this for King Brahmadatta?”

Tattha sambhameyya raveyya vāti bhameyya vā viraveyya vā. Idaṃ vuttaṃ hoti – tātā, pasu nāma pasupālassa rakkhantasseva dhāvatipi viravatipi, tiṇampi na khādati pānīyampi na pivati, idha rañño ko nu aparādhoti.

Here, sambhameyya vā raveyya vā means 'it might wander about or cry out.' This is the meaning: 'My dears, a beast indeed runs about and cries out even while its keeper is protecting it; it does not eat grass or drink water. What fault, now, is the king's in this?'

Tato gāmadārakā dve gāthā abhāsiṃsu –

Then the village boys spoke two verses:

364.

364.

‘‘Aparādho mahābrahme, brahmadattassa rājino;

Arakkhitā jānapadā, adhammabalinā hatā.

“The fault, great brahmin, is King Brahmadatta's. The countryfolk are unprotected, oppressed by unrighteous force.”

365.

365.

‘‘Rattiñhi corā khādanti, divā khādanti tuṇḍiyā;

Raṭṭhasmiṃ kūṭarājassa, bahu adhammiko jano;

Kathaṃ no asikosatthā, khīrapā haññate pajā’’ti.

“By night thieves devour; by day tax collectors devour. In the realm of a crooked king, the people are very unrighteous. Why now, for a sword sheath, is a milk-drinking creature killed?”

Tattha mahābrahmeti mahābrāhmaṇa. Rājinoti rañño. Kathaṃ noti kathaṃ nu kena nāma kāraṇena. Khīrapā haññate pajāti pāparājassa sevakehi khīrapako vacchako haññati, idāni sā dhenu puttasokena paridevati, sopi rājā ayaṃ dhenu viya paridevatūti rājānaṃ akkosiṃsuyeva.

Here, mahābrahme means 'great brahmin.' Rājino means 'of the king.' Kathaṃ no means 'how now?', 'for what reason?' 'A milk-drinking creature is killed' means: a milk-drinking calf is killed by the servants of the evil king, and now that cow laments out of grief for her son. 'May that king also lament just like this cow!'—thus they indeed reviled the king.

Te ‘‘sādhu vo kāraṇaṃ vadathā’’ti vatvā pakkamiṃsu. Athantarāmagge ekissā sukkhapokkharaṇiyā kākā tuṇḍehi vijjhitvā maṇḍūke khādanti. Bodhisatto tesu taṃ ṭhānaṃ sampattesu attano ānubhāvena maṇḍūkena –

Saying, 'You speak a good reason,' they departed. Then on the way, in a dried-up lotus pond, crows were pecking frogs with their beaks and eating them. When they reached that spot, the Bodhisatta, by his own power, made a frog speak:

366.

366.

‘‘Evaṃ khajjatu pañcālo, hato yuddhe saputtako;

Yathāhamajja khajjāmi, gāmikehi araññajo’’ti. –

“Thus may the Pañcāla king be devoured, slain in battle with his sons, just as I, though forest-born, am devoured today by villagers.”

Rājānaṃ akkosāpesi.

He caused the king to be reviled.

Tattha gāmikehīti gāmavāsīhi.

Here, gāmikehi means 'by village-dwellers.'

Taṃ [Pg.112] sutvā purohito maṇḍūkena saddhiṃ sallapanto gāthamāha –

Hearing this, the chaplain, conversing with the frog, spoke this verse:

367.

367.

‘‘Na sabbabhūtesu vidhenti rakkhaṃ, rājāno maṇḍūka manussaloke;

Nettāvatā rājā adhammacārī, yaṃ tādisaṃ jīvamadeyyu dhaṅkā’’ti.

“O frog, kings in the world of humans do not provide protection for all beings. A king is not an unrighteous ruler merely because crows might eat such a living being as you.”

Tattha jīvanti jīvantaṃ. Adeyyunti khādeyyuṃ. Dhaṅkāti kākā. Ettāvatā rājā adhammiko nāma na hoti, kiṃ sakkā araññaṃ pavisitvā raññā taṃ rakkhantena caritunti.

Here, jīvam means 'a living being.' Adeyyuṃ means 'they would eat.' Dhaṅkā means crows. A king is not called unrighteous merely for this reason. Is it possible for a king to enter the forest and go about protecting you?

Taṃ sutvā maṇḍūko dve gāthā abhāsi –

Hearing this, the frog spoke two verses:

368.

368.

‘‘Adhammarūpo vata brahmacārī, anuppiyaṃ bhāsasi khattiyassa;

Viluppamānāya puthuppajāya, pūjesi rājaṃ paramappamādaṃ.

“You are indeed an unrighteous one, O holy man! You speak what is pleasing to the khattiya. While the common people are being plundered, you praise a most negligent king.”

369.

369.

‘‘Sace idaṃ brahme surajjakaṃ siyā, phītaṃ raṭṭhaṃ muditaṃ vippasannaṃ;

Bhutvā baliṃ aggapiṇḍañca kākā, na mādisaṃ jīvamadeyyu dhaṅkā’’ti.

“If, O brahmin, this realm were well-ruled—prosperous, joyful, and serene—then the crows, having eaten offerings and the choicest alms, would not eat a living being like me.”

Tattha brahmacārīti purohitaṃ garahanto āha. Khattiyassāti evarūpassa pāparañño. Viluppamānāyāti vilumpamānāya, ayameva vā pāṭho. Puthuppajāyāti vipulāya pajāya vināsiyamānāya. Pūjesīti pasaṃsi. Surajjakanti chandādivasena agantvā dasa rājadhamme akopentena appamattena raññā rakkhiyamānaṃ sace idaṃ surajjakaṃ bhaveyya. Phītanti devesu sammādhāraṃ anuppavecchantesu sampannasassaṃ. Na mādisanti evaṃ sante mādisaṃ jīvamānaññeva kākā na khādeyyuṃ.

Here, brahmacārī: he says this rebuking the chaplain. Khattiyassa: of such an evil king. Viluppamānāya: this means vilumpamānāya, or this is the reading itself. Puthuppajāya: of the vast populace that is being destroyed. Pūjesi: you praised. Surajjakaṃ: if this were well-ruled, that is, protected by a diligent king who, not going by way of partiality and so on, does not violate the ten royal virtues. Phītaṃ: with abundant crops, when the devas send down sufficient rain. Na mādisaṃ: this being so, the crows would not eat one like me while still alive.

Evaṃ chasupi ṭhānesu akkosanaṃ bodhisattasseva ānubhāvena ahosi;

Thus, in all six places, the reviling came about through the Bodhisatta's power alone.

Taṃ sutvā rājā ca purohito ca ‘‘araññavāsiṃ tiracchānagataṃ maṇḍūkaṃ upādāya sabbe amheyeva akkosantī’’ti vatvā tato nagaraṃ [Pg.113] gantvā dhammena rajjaṃ kāretvā mahāsattassovāde ṭhitā dānādīni puññāni kariṃsu.

Hearing this, the king and the chaplain said, 'On account of a forest-dwelling frog, an animal, everyone is reviling us!' Then they went to the city, ruled the kingdom righteously, and, established in the Great Being's instruction, performed meritorious deeds such as giving.

Satthā kosalarañño imaṃ dhammadesanaṃ āharitvā, ‘‘mahārāja, raññā nāma agatigamanaṃ pahāya dhammena rajjaṃ kāretabba’’nti vatvā jātakaṃ samodhānesi ‘‘tadā gandhatindukadevatā ahameva ahosi’’nti.

The Teacher, having delivered this Dhamma discourse to the king of Kosala, said: 'Great King, a king should rule the kingdom righteously, having abandoned going the wrong way.' Then he made the connection in the birth story, saying: 'At that time, I myself was the Gandhatinduka deva.'

Gandhatindukajātakavaṇṇanā dasamā.

The Commentary on the Gandhatinduka Jātaka, the Tenth.

Jātakuddānaṃ

The Summary of the Jātakas:

Kiṃchanda kumbha jayaddisa chaddanta, atha paṇḍitasambhava sirakapi;

Dakarakkhasa paṇḍaranāgavaro, atha sambula tindukadevasutoti.

Kiṃchanda, Kumbha, Jayaddisa, Chaddanta; then Paṇḍitasambhava, Sīrakapi; Dakarakkhasa, Paṇḍaranāgavara; then Sambula, and Tindukadevasuta.

Tiṃsanipātavaṇṇanā niṭṭhitā.

The Commentary on the Book of Thirty is finished.