Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Arahant, the Perfectly and Fully Awakened One.

Khuddakanikāye

The Khuddaka Nikāya

Petavatthupāḷi

The Pāḷi of the Stories of the Departed

1. Uragavaggo

1. The Chapter of the Serpent

1. Khettūpamapetavatthu

1. The Story of the Peta Comparable to a Field

1.

1.

‘‘Khettūpamā [Pg.127] arahanto, dāyakā kassakūpamā;

Bījūpamaṃ deyyadhammaṃ, etto nibbattate phalaṃ.

The Arahants are comparable to a field, the donors are comparable to farmers; the gift-object is comparable to a seed—from this, fruit is produced.

2.

2.

‘‘Etaṃ bījaṃ kasi khettaṃ, petānaṃ dāyakassa ca;

Taṃ petā paribhuñjanti, dātā puññena vaḍḍhati.

This seed, cultivation, and field are for the departed and for the donor. The departed partake of that fruit, and the donor grows through merit.

3.

3.

‘‘Idheva kusalaṃ katvā, pete ca paṭipūjiya;

Saggañca kamati ṭṭhānaṃ, kammaṃ katvāna bhaddaka’’nti.

Having done a wholesome deed right here and having honored the departed, one goes to a heavenly state, having performed a good deed.

Khettūpamapetavatthu paṭhamaṃ.

The First Story of the Peta Comparable to a Field.

2. Sūkaramukhapetavatthu

2. The Story of the Pig-Faced Peta

4.

4.

‘‘Kāyo te sabbasovaṇṇo, sabbā obhāsate disā;

Mukhaṃ te sūkarasseva, kiṃ kammamakarī pure’’.

“Your body is entirely golden; it illuminates all directions. But your face is like that of a pig. What deed did you do in the past?”

5.

5.

‘‘Kāyena saññato āsiṃ, vācāyāsimasaññato;

Tena metādiso vaṇṇo, yathā passasi nārada.

“I was restrained in body, but unrestrained in speech. Because of that, my appearance is such as you see, Nārada.”

6.

6.

‘‘Taṃ [Pg.128] tyāhaṃ nārada brūmi, sāmaṃ diṭṭhamidaṃ tayā;

Mākāsi mukhasā pāpaṃ, mā kho sūkaramukho ahū’’ti.

“Therefore, Nārada, I tell you this, for this has been seen by you yourself: do not commit evil with your mouth, lest you become pig-faced.”

Sūkaramukhapetavatthu dutiyaṃ.

The Second Story of the Pig-Faced Peta.

3. Pūtimukhapetavatthu

3. The Story of the Putrid-Mouthed Peta

7.

7.

‘‘Dibbaṃ subhaṃ dhāresi vaṇṇadhātuṃ, vehāyasaṃ tiṭṭhasi antalikkhe;

Mukhañca te kimayo pūtigandhaṃ, khādanti kiṃ kammamakāsi pubbe’’.

“You bear a divine, beautiful appearance; you stand poised in the sky. Yet worms devour your putrid-smelling mouth. What deed did you do in the past?”

8.

8.

‘‘Samaṇo ahaṃ pāpotiduṭṭhavāco, tapassirūpo mukhasā asaññato;

Laddhā ca me tapasā vaṇṇadhātu, mukhañca me pesuṇiyena pūti.

“I was an evil recluse with harsh speech, in the guise of an ascetic, unrestrained with my mouth. Through ascetic practice I obtained this beautiful appearance, but because of slander my mouth is putrid.”

9.

9.

‘‘Tayidaṃ tayā nārada sāmaṃ diṭṭhaṃ,Anukampakā ye kusalā vadeyyuṃ;

‘Mā pesuṇaṃ mā ca musā abhāṇi,Yakkho tuvaṃ hohisi kāmakāmī’’’ti.

“This has been seen by you yourself, Nārada. Those who are compassionate and skilled would say: ‘Do not speak slander, nor speak falsehood. You shall become a yakkha, an enjoyer of sensual pleasures.’”

Pūtimukhapetavatthu tatiyaṃ.

The Third Story of the Putrid-Mouthed Peta.

4. Piṭṭhadhītalikapetavatthu

4. The Story of the Peta of the Dough Figurine

10.

10.

‘‘Yaṃ kiñcārammaṇaṃ katvā, dajjā dānaṃ amaccharī;

Pubbapete ca ārabbha, atha vā vatthudevatā.

“Having made anything whatever an object of mind, a donor who is not stingy should give a gift, whether with departed ancestors in mind, or the deities of the dwelling.

11.

11.

‘‘Cattāro ca mahārāje, lokapāle yasassine ;

Kuveraṃ dhataraṭṭhañca, virūpakkhaṃ virūḷhakaṃ;

Te ceva pūjitā honti, dāyakā ca anipphalā.

“Or the four great kings, the glorious guardians of the world: Kuvera, Dhataraṭṭha, Virūpakkha, and Virūḷhaka. They are thus honored, and the donors are not without fruit.

12.

12.

‘‘Na [Pg.129] hi ruṇṇaṃ vā soko vā, yā caññā paridevanā;

Na taṃ petassa atthāya, evaṃ tiṭṭhanti ñātayo.

“For neither weeping, nor sorrow, nor any other lamentation is of benefit to the departed; their relatives just stand there grieving.

13.

13.

‘‘Ayañca kho dakkhiṇā dinnā, saṅghamhi suppatiṭṭhitā;

Dīgharattaṃ hitāyassa, ṭhānaso upakappatī’’ti.

“But this offering, given and well-established in the Saṅgha, is for that one’s welfare for a long time; it becomes beneficial instantly.”

Piṭṭhadhītalikapetavatthu catutthaṃ.

The Fourth Story of the Peta of the Dough Figurine.

5. Tirokuṭṭapetavatthu

5. The Story of the Petas Outside the Wall

14.

14.

‘‘Tirokuṭṭesu tiṭṭhanti, sandhisiṅghāṭakesu ca;

Dvārabāhāsu tiṭṭhanti, āgantvāna sakaṃ gharaṃ.

“They stand outside the walls, at junctions and crossroads; they stand at the doorposts, having come to their own home.

15.

15.

‘‘Pahūte annapānamhi, khajjabhojje upaṭṭhite;

Na tesaṃ koci sarati, sattānaṃ kammapaccayā.

“When abundant food and drink, hard and soft foods, are set forth, no one remembers those beings, on account of their kamma.

16.

16.

‘‘Evaṃ dadanti ñātīnaṃ, ye honti anukampakā;

Suciṃ paṇītaṃ kālena, kappiyaṃ pānabhojanaṃ;

‘Idaṃ vo ñātīnaṃ hotu, sukhitā hontu ñātayo’.

“Thus do those who are compassionate give to their relatives—pure, excellent, and suitable food and drink at the proper time, saying: ‘May this be for our relatives; may our relatives be happy!’

17.

17.

‘‘Te ca tattha samāgantvā, ñātipetā samāgatā;

Pahūte annapānamhi, sakkaccaṃ anumodare.

“And those relative-petas, having gathered together there, respectfully rejoice over the abundant food and drink.

18.

18.

‘‘‘Ciraṃ jīvantu no ñātī, yesaṃ hetu labhāmase;

Amhākañca katā pūjā, dāyakā ca anipphalā’.

“‘Long live our relatives, on whose account we receive this! An offering has been made to us, and the donors are not without fruit.’

19.

19.

‘‘‘Na hi tattha kasi atthi, gorakkhettha na vijjati;

Vaṇijjā tādisī natthi, hiraññena kayākayaṃ ;

Ito dinnena yāpenti, petā kālagatā tahiṃ’.

“‘For no farming exists there, nor is cattle-herding found there. There is no such trade, nor any buying and selling with gold. The departed petas who have passed on sustain themselves there on what is given from here.’

20.

20.

‘‘‘Unname udakaṃ vuṭṭhaṃ, yathā ninnaṃ pavattati;

Evameva ito dinnaṃ, petānaṃ upakappati’.

“‘Just as rainwater on high ground flows down to the lowlands, even so does what is given from here benefit the petas.’

21.

21.

‘‘‘Yathā vārivahā pūrā, paripūrenti sāgaraṃ;

Evameva ito dinnaṃ, petānaṃ upakappati’.

“‘Just as rivers full of water fill the ocean, even so does what is given from here benefit the petas.’

22.

22.

‘‘‘Adāsi [Pg.130] me akāsi me, ñāti mittā sakhā ca me;

Petānaṃ dakkhiṇaṃ dajjā, pubbe katamanussaraṃ’.

“Recalling what was done in the past—‘He gave to me, he acted for me; he was my relative, friend, and companion’—one should give an offering for the petas.

23.

23.

‘‘‘Na hi ruṇṇaṃ vā soko vā, yā caññā paridevanā;

Na taṃ petānamatthāya, evaṃ tiṭṭhanti ñātayo’.

“‘For neither weeping, nor sorrow, nor any other lamentation is of benefit to the petas; their relatives just stand there grieving.’

24.

24.

‘‘‘Ayañca kho dakkhiṇā dinnā, saṅghamhi suppatiṭṭhitā;

Dīgharattaṃ hitāyassa, ṭhānaso upakappati’.

“‘But this offering, given and well-established in the Saṅgha, is for that one’s welfare for a long time; it becomes beneficial instantly.’

25.

25.

‘‘So ñātidhammo ca ayaṃ nidassito, petāna pūjā ca katā uḷārā;

Balañca bhikkhūnamanuppadinnaṃ, tumhehi puññaṃ pasutaṃ anappaka’’nti.

“Thus this duty to relatives has been shown, a great offering has been made to the petas, strength has been given to the bhikkhus, and no little merit has been acquired by you.”

Tirokuṭṭapetavatthu pañcamaṃ.

The Fifth Story of the Petas Outside the Wall.

6. Pañcaputtakhādapetivatthu

6. The Story of the Female Peta Who Ate Her Five Sons

26.

26.

‘‘Naggā dubbaṇṇarūpāsi, duggandhā pūti vāyasi;

Makkhikāhi parikiṇṇā, kā nu tvaṃ idha tiṭṭhasī’’ti.

You are naked and of unsightly form, foul-smelling, and a putrid odor emanates from you; you are swarmed by flies. Who, then, are you, standing here?

27.

27.

‘‘Ahaṃ bhadante petīmhi, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā.

Venerable sir, I am a female peta, in a woeful state, belonging to the world of Yama. Having done an evil deed, I have gone from here to the peta-world.

28.

28.

‘‘Kālena pañca puttāni, sāyaṃ pañca punāpare;

Vijāyitvāna khādāmi, tepi nā honti me alaṃ.

In the morning I give birth to five sons, and again in the evening another five. Having given birth, I devour them, yet even they are not enough for me.

29.

29.

‘‘Pariḍayhati dhūmāyati, khudāya hadayaṃ mama;

Pānīyaṃ na labhe pātuṃ, passa maṃ byasanaṃ gata’’nti.

My heart burns and smolders with hunger; I cannot get water to drink. Behold me, who has come to ruin!

30.

30.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissa kammavipākena, puttamaṃsāni khādasī’’ti.

What evil deed was done by you with body, speech, or mind? Through the ripening of what kamma do you eat the flesh of your sons?

31.

31.

‘‘Sapatī me gabbhinī āsi, tassā pāpaṃ acetayiṃ;

Sāhaṃ paduṭṭhamanasā, akariṃ gabbhapātanaṃ.

My co-wife was pregnant, and I conceived an evil thought towards her. I, with a corrupted mind, caused an abortion.

32.

32.

‘‘Tassā [Pg.131] dvemāsiko gabbho, lohitaññeva pagghari;

Tadassā mātā kupitā, mayhaṃ ñātī samānayi;

Sapathañca maṃ kāresi, paribhāsāpayī ca maṃ.

Her two-month-old fetus flowed out as mere blood. Then her mother, enraged, gathered my relatives. She made me take an oath and also threatened me.

33.

33.

‘‘Sāhaṃ ghorañca sapathaṃ, musāvādaṃ abhāsisaṃ;

Puttamaṃsāni khādāmi, sace taṃ pakataṃ mayā.

I uttered a terrible oath and spoke a falsehood: ‘May I eat the flesh of my sons, if that was done by me.’

34.

34.

‘‘Tassa kammassa vipākena, musāvādassa cūbhayaṃ;

Puttamaṃsāni khādāmi, pubbalohitamakkhitā’’ti.

Through the ripening of that kamma and of the falsehood—of both—I eat the flesh of my sons, smeared with pus and blood.

Pañcaputtakhādapetivatthu chaṭṭhaṃ.

The Sixth Story: The Female Peta Who Ate Five Sons.

7. Sattaputtakhādapetivatthu

7. The Story of the Female Petī Who Ate Her Seven Sons

35.

35.

‘‘Naggā dubbaṇṇarūpāsi, duggandhā pūti vāyasi;

Makkhikāhi parikiṇṇā, kā nu tvaṃ idha tiṭṭhasī’’ti.

7. You are naked and of unsightly form, foul-smelling, and a putrid odor emanates from you; you are swarmed by flies. Who, then, are you, standing here?

36.

36.

‘‘Ahaṃ bhadante petīmhi, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā.

Venerable sir, I am a female peta, in a woeful state, belonging to the world of Yama. Having done an evil deed, I have gone from here to the world of the petas.

37.

37.

‘‘Kālena satta puttāni, sāyaṃ satta punāpare;

Vijāyitvāna khādāmi, tepi nā honti me alaṃ.

In the morning I give birth to seven sons, and in the evening again another seven. Having given birth, I devour them, yet even they are not enough for me.

38.

38.

‘‘Pariḍayhati dhūmāyati, khudāya hadayaṃ mama;

Nibbutiṃ nādhigacchāmi, aggidaḍḍhāva ātape’’ti.

My heart burns and smokes from hunger. I find no peace, like one scorched by fire in the intense heat.

39.

39.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissa kammavipākena, puttamaṃsāni khādasī’’ti.

What evil deed was done by you with body, speech, or mind? Through the ripening of what kamma do you eat the flesh of your sons?

40.

40.

‘‘Ahū mayhaṃ duve puttā, ubho sampattayobbanā;

Sāhaṃ puttabalūpetā, sāmikaṃ atimaññisaṃ.

I had two sons, both of whom had reached their youth. And I, endowed with the strength of my sons, despised my husband.

41.

41.

‘‘Tato me sāmiko kuddho, sapattiṃ mayhamānayi;

Sā ca gabbhaṃ alabhittha, tassā pāpaṃ acetayiṃ.

Then my husband, being angry, brought me a co-wife. And she conceived a child, so I devised an evil plan against her.

42.

42.

‘‘Sāhaṃ [Pg.132] paduṭṭhamanasā, akariṃ gabbhapātanaṃ;

Tassā temāsiko gabbho, pubbalohitako pati.

With a corrupt mind, I caused an abortion. Her three-month-old fetus fell as a mass of pus and blood.

43.

43.

‘‘Tadassā mātā kupitā, mayhaṃ ñātī samānayi;

Sapathañca maṃ kāresi, paribhāsāpayī ca maṃ.

Then her mother, being angry, gathered the kinsfolk. She made me take an oath and she also threatened me.

44.

44.

‘‘Sāhaṃ ghorañca sapathaṃ, musāvādaṃ abhāsisaṃ;

‘Puttamaṃsāni khādāmi, sace taṃ pakataṃ mayā’.

I uttered a dreadful oath and spoke a falsehood: ‘May I eat the flesh of my sons, if that deed was done by me.’

45.

45.

‘‘Tassa kammassa vipākena, musāvādassa cūbhayaṃ;

Puttamaṃsāni khādāmi, pubbalohitamakkhitā’’ti.

Through the ripening of that kamma and of that falsehood—of both—I eat the flesh of my sons, smeared with pus and blood.

Sattaputtakhādapetivatthu sattamaṃ.

The Seventh Story: The Female Peta Who Ate Seven Sons.

8. Goṇapetavatthu

8. The Story of the Ox-Peta

46.

46.

‘‘Kiṃ nu ummattarūpova, lāyitvā haritaṃ tiṇaṃ;

Khāda khādāti lapasi, gatasattaṃ jaraggavaṃ.

Why, like one who is mad, having cut green grass, do you keep saying, ‘Eat, eat,’ to this old, lifeless ox?

47.

47.

‘‘Na hi annena pānena, mato goṇo samuṭṭhahe;

Tvaṃsi bālo ca dummedho, yathā taññova dummatī’’ti.

8. Indeed, a dead ox will not rise up because of food or drink. You are a fool and witless, just like any other foolish person who laments thus.

48.

48.

‘‘Ime pādā idaṃ sīsaṃ, ayaṃ kāyo savāladhi;

Nettā tatheva tiṭṭhanti, ayaṃ goṇo samuṭṭhahe.

These feet, this head, this body with its tail, and these eyes remain just as they were. For this reason, this ox should rise up.

49.

49.

‘‘Nāyyakassa hatthapādā, kāyo sīsañca dissati;

Rudaṃ mattikathūpasmiṃ, nanu tvaññeva dummatī’’ti.

My grandfather's hands and feet, body, and head are not to be seen. Yet you weep over a mound of earth. Are you not, then, the foolish one?

50.

50.

‘‘Ādittaṃ vata maṃ santaṃ, ghatasittaṃva pāvakaṃ;

Vārinā viya osiñcaṃ, sabbaṃ nibbāpaye daraṃ.

Truly, I was burning like a fire sprinkled with ghee. As if sprinkling it with water, you have extinguished all my anguish.

51.

51.

‘‘Abbahī vata me sallaṃ, sokaṃ hadayanissitaṃ;

Yo me sokaparetassa, pitusokaṃ apānudi.

You who have removed the paternal sorrow from me, one overcome by grief, have indeed pulled out the dart of sorrow that was lodged in my heart.

52.

52.

‘‘Svāhaṃ abbūḷhasallosmi, sītibhūtosmi nibbuto;

Na socāmi na rodāmi, tava sutvāna māṇava’.

Having heard you, young man, I am one whose dart has been removed. I have become cool and am at peace. I do not grieve, nor do I weep.

53.

53.

Evaṃ [Pg.133] karonti sappaññā, ye honti anukampakā;

Vinivattayanti sokamhā, sujāto pitaraṃ yathāti.

Thus do the wise who are compassionate act: they turn others away from sorrow, just as Sujāta did for his father.

Goṇapetavatthu aṭṭhamaṃ.

The Eighth Story: The Ox-Peta.

9. Mahāpesakārapetivatthu

9. The Story of the Great Weaver Petī

54.

54.

‘‘Gūthañca muttaṃ ruhirañca pubbaṃ, paribhuñjati kissa ayaṃ vipāko;

Ayaṃ nu kiṃ kammamakāsi nārī, yā sabbadā lohitapubbabhakkhā.

She consumes feces, urine, blood, and pus. Of what kamma is this the result? What kamma, indeed, did this woman perform, that she always feeds on blood and pus?

55.

55.

‘‘Navāni vatthāni subhāni ceva, mudūni suddhāni ca lomasāni;

Dinnāni missā kitakā bhavanti, ayaṃ nu kiṃ kammamakāsi nārī’’ti.

New garments, beautiful, soft, clean, and fleecy, when given to her, become iron plates. What kamma, indeed, did this woman perform?

56.

56.

‘‘Bhariyā mamesā ahū bhadante, adāyikā maccharinī kadariyā;

Sā maṃ dadantaṃ samaṇabrāhmaṇānaṃ, akkosati ca paribhāsati ca.

9. Venerable sir, this woman was my wife. She was ungenerous, miserly, and stingy. When I was giving to ascetics and brahmins, she would scold and revile me.

57.

57.

‘‘‘Gūthañca muttaṃ ruhirañca pubbaṃ, paribhuñja tvaṃ asuciṃ sabbakālaṃ;

Etaṃ te paralokasmiṃ hotu, vatthā ca te kiṭakasamā bhavantu’;

Etādisaṃ duccaritaṃ caritvā, idhāgatā cirarattāya khādatī’’ti.

‘May you consume feces, urine, blood, and pus—filth for all time! May this be yours in the next world, and may your clothes become like iron plates.’ Having engaged in such misconduct, she has come here and eats for a long time.

Mahāpesakārapetivatthu navamaṃ.

The Ninth Story: The Great Weaver Peta.

10. Khallāṭiyapetivatthu

10. The Story of the Bald Petī

58.

58.

‘‘Kā nu antovimānasmiṃ, tiṭṭhantī nūpanikkhami;

Upanikkhamassu bhadde, passāma taṃ bahiṭṭhita’’nti.

Who are you, standing inside the mansion, not coming out? Come forth, good lady; let us see you standing outside.

59.

59.

‘‘Aṭṭīyāmi [Pg.134] harāyāmi, naggā nikkhamituṃ bahi;

Kesehamhi paṭicchannā, puññaṃ me appakaṃ kata’’nti.

I am distressed and ashamed to go outside naked. I am covered by my hair; little is the merit that I have made.

60.

60.

‘‘Handuttarīyaṃ dadāmi te, idaṃ dussaṃ nivāsaya;

Idaṃ dussaṃ nivāsetvā, ehi nikkhama sobhane;

Upanikkhamassu bhadde, passāma taṃ bahiṭṭhita’’nti.

Here, I give you an upper garment; wear this cloth. Having put on this cloth, come forth, O beautiful one. Come forth, good lady; let us see you standing outside.

61.

61.

‘‘Hatthena hatthe te dinnaṃ, na mayhaṃ upakappati;

Esetthupāsako saddho, sammāsambuddhasāvako.

What is given by your hand to my hand does not accrue to me. Here there is a faithful lay follower, a disciple of the Perfectly Enlightened One.

62.

62.

‘‘Etaṃ acchādayitvāna, mama dakkhiṇamādisa;

Tathāhaṃ sukhitā hessaṃ, sabbakāmasamiddhinī’’ti.

Having clothed him, dedicate the offering to me. In that way I shall be happy, endowed with all that I desire.

63.

63.

Tañca te nhāpayitvāna, vilimpetvāna vāṇijā;

Vatthehacchādayitvāna, tassā dakkhiṇamādisuṃ.

Those merchants, having bathed and anointed him, and having clothed him with garments, dedicated the offering to her.

64.

64.

Samanantarānuddiṭṭhe, vipāko udapajjatha ;

Bhojanacchādanapānīyaṃ, dakkhiṇāya idaṃ phalaṃ.

Immediately upon the dedication, the result arose: food, clothing, and drink. This was the fruit of the offering.

65.

65.

Tato suddhā sucivasanā, kāsikuttamadhārinī;

Hasantī vimānā nikkhami, ‘dakkhiṇāya idaṃ phala’’’nti.

Then, purified, in clean garments, wearing the finest cloth of Kāsi, she came forth from the mansion smiling, saying: ‘This is the fruit of the offering.’

66.

66.

‘‘Sucittarūpaṃ ruciraṃ, vimānaṃ te pabhāsati;

Devate pucchitācikkha, kissa kammassidaṃ phala’’nti.

Your mansion is beautifully decorated, lovely, and shines brightly. O devatā, being asked, please tell us: of what kamma is this the fruit?

67.

67.

‘‘Bhikkhuno caramānassa, doṇinimmajjaniṃ ahaṃ;

Adāsiṃ ujubhūtassa, vippasannena cetasā.

To a bhikkhu of upright nature who was wandering for alms, with a mind of serene faith I gave a sesame cake dripping with oil.

68.

68.

‘‘Tassa kammassa kusalassa, vipākaṃ dīghamantaraṃ;

Anubhomi vimānasmiṃ, tañca dāni parittakaṃ.

For a long time I have been experiencing in this mansion the result of that wholesome kamma; and now that result is but little.

69.

69.

‘‘Uddhaṃ catūhi māsehi, kālaṃkiriyā bhavissati;

Ekantakaṭukaṃ ghoraṃ, nirayaṃ papatissahaṃ.

After four months, my death will occur. I shall fall into a hell that is exclusively painful and terrible.

70.

70.

‘‘Catukkaṇṇaṃ catudvāraṃ, vibhattaṃ bhāgaso mitaṃ;

Ayopākārapariyantaṃ, ayasā paṭikujjitaṃ.

It has four corners and four gates, is divided and measured into portions, enclosed by an iron wall, and covered over with iron.

71.

71.

‘‘Tassa [Pg.135] ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā.

Its ground is made of iron, blazing and fiery. All around, for a hundred yojanas, its flames extend and constantly remain.

72.

72.

‘‘Tatthāhaṃ dīghamaddhānaṃ, dukkhaṃ vedissa vedanaṃ;

Phalañca pāpakammassa, tasmā socāmahaṃ bhusa’’nti.

There, for a long, long time, I shall experience painful feeling, the fruit of my evil kamma. That is why I grieve so intensely.

Khallāṭiyapetivatthu dasamaṃ.

The Tenth, the Story of the Bald Petī.

11. Nāgapetavatthu

11. The Story of the Nāga Peta

73.

73.

‘‘Puratova setena paleti hatthinā, majjhe pana assatarīrathena;

Pacchā ca kaññā sivikāya nīyati, obhāsayantī dasa sabbato disā.

Foremost, one goes on a white elephant; in the middle, by a chariot drawn by mules; and behind, a maiden is carried in a palanquin, illuminating the ten directions all around.

74.

74.

‘‘Tumhe pana muggarahatthapāṇino, rudaṃmukhā chinnapabhinnagattā;

Manussabhūtā kimakattha pāpaṃ, yenaññamaññassa pivātha lohita’’nti.

But you, with clubs in your hands, with weeping faces, and with bodies cut and broken—having been human, what evil did you do, that you drink one another’s blood?

75.

75.

‘‘Puratova yo gacchati kuñjarena, setena nāgena catukkamena;

Amhāka putto ahu jeṭṭhako so, dānāni datvāna sukhī pamodati.

That man who goes foremost on a white, four-footed elephant—he was our eldest son. Having given gifts, he is happy and rejoices.

76.

76.

‘‘Yo so majjhe assatarīrathena, catubbhi yuttena suvaggitena;

Amhāka putto ahu majjhimo so, amaccharī dānavatī virocati.

That man who goes in the middle by a chariot drawn by mules, yoked with four and of excellent gait—he was our middle son. He was not stingy, a master of giving, and thus he shines.

77.

77.

‘‘Yā sā ca pacchā sivikāya nīyati, nārī sapaññā migamandalocanā;

Amhāka dhītā ahu sā kaniṭṭhikā, bhāgaḍḍhabhāgena sukhī pamodati.

And that woman who is carried behind in a palanquin, a lady wise and with eyes like a doe—she was our youngest daughter. Because she gave half of her share, she is happy and rejoices.

78.

78.

‘‘Ete [Pg.136] ca dānāni adaṃsu pubbe, pasannacittā samaṇabrāhmaṇānaṃ;

Mayaṃ pana maccharino ahumha, paribhāsakā samaṇabrāhmaṇānaṃ;

Ete ca datvā paricārayanti, mayañca sussāma naḷova chinno’’ti.

They gave gifts in the past with confident hearts to ascetics and brahmins. We, however, were stingy and were revilers of ascetics and brahmins. Having given, they are now attended to, while we wither away like a cut reed.

79.

79.

‘‘Kiṃ tumhākaṃ bhojanaṃ kiṃ sayānaṃ, kathañca yāpetha supāpadhammino;

Pahūtabhogesu anappakesu, sukhaṃ virādhāya dukkhajja pattā’’ti.

What is your food? What is your resting place? How do you subsist, you of very evil deeds? Though you had abundant and plentiful wealth, having failed to secure happiness, you have now attained suffering.

80.

80.

‘‘Aññamaññaṃ vadhitvāna, pivāma pubbalohitaṃ;

Bahuṃ pitvā na dhātā homa, nacchādimhase mayaṃ.

Having struck one another, we drink the pus and blood. Though we drink much, we are not satisfied; we do not drink this by our own will.

81.

81.

‘‘Icceva maccā paridevayanti, adāyakā pecca yamassa ṭhāyino;

Ye te vidicca adhigamma bhoge, na bhuñjare nāpi karonti puññaṃ.

Even so do mortals lament—those who were not givers, who after death stand in the realm of Yama. Those who, having acquired wealth, neither enjoy it themselves nor perform meritorious deeds.

82.

82.

‘‘Te khuppipāsūpagatā parattha, pacchā ciraṃ jhāyare ḍayhamānā;

Kammāni katvāna dukhudrāni, anubhonti dukkhaṃ kaṭukapphalāni.

Afflicted by hunger and thirst in the next world, they are consumed by sorrow for a long time, burning. Having done deeds that result in suffering, they experience that suffering, their bitter fruit.

83.

83.

‘‘Ittaraṃ hi dhanaṃ dhaññaṃ, ittaraṃ idha jīvitaṃ;

Ittaraṃ ittarato ñatvā, dīpaṃ kayirātha paṇḍito.

Brief indeed are wealth and grain; brief is life here. Knowing the brief as brief, a wise person should make a refuge for himself.

84.

84.

‘‘Ye te evaṃ pajānanti, narā dhammassa kovidā;

Te dāne nappamajjanti, sutvā arahataṃ vaco’’ti.

Those people who are skilled in the Dhamma and understand this, having heard the word of the Arahants, are not heedless in giving.

Nāgapetavatthu ekādasamaṃ.

The Eleventh Story: The Nāga Peta.

12. Uragapetavatthu

12. The Story of the Serpent Peta

85.

85.

‘‘Uragova [Pg.137] tacaṃ jiṇṇaṃ, hitvā gacchati santanuṃ;

Evaṃ sarīre nibbhoge, pete kālaṅkate sati.

Just as a snake, having abandoned its old skin, goes on with its body; so it is when a body is left behind, devoid of experience, departed, and deceased.

86.

86.

‘‘Ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ;

Tasmā etaṃ na rodāmi, gato so tassa yā gati’’.

Being burned, the body does not know the lamentation of its relatives; therefore, I do not weep for him. He has gone to that destination which is his.

87.

87.

‘‘Anabbhito tato āgā, nānuññāto ito gato;

Yathāgato tathā gato, tattha kā paridevanā.

Uninvited he came from there, unpermitted he went from here; as he came, so he went. What lamentation can there be in that?

88.

88.

‘‘Ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ;

Tasmā etaṃ na rodāmi, gato so tassa yā gati’’.

Being burned, the body does not know the lamentation of its relatives; therefore, I do not weep for him. He has gone to that destination which is his.

89.

89.

‘‘Sace rode kisā assaṃ, tattha me kiṃ phalaṃ siyā;

Ñātimittasuhajjānaṃ, bhiyyo no aratī siyā.

If I were to weep, I would become thin; what fruit would there be in that for me? For our relatives, friends, and companions, there would be even more distress.

90.

90.

‘‘Ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ;

Tasmā etaṃ na rodāmi, gato so tassa yā gati’’.

Being burned, the body does not know the lamentation of its relatives; therefore, I do not weep for him. He has gone to that destination which is his.

91.

91.

‘‘Yathāpi dārako candaṃ, gacchantamanurodati;

Evaṃ sampadamevetaṃ, yo petamanusocati.

Just as a child cries for the moon as it moves across the sky, so too is it for one who grieves for the departed.

92.

92.

‘‘Ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ;

Tasmā etaṃ na rodāmi, gato so tassa yā gati’’.

Being burned, the body does not know the lamentation of its relatives; therefore, I do not weep for him. He has gone to that destination which is his.

93.

93.

‘‘Yathāpi brahme udakumbho, bhinno appaṭisandhiyo;

Evaṃ sampadamevetaṃ, yo petamanusocati.

Just as, O brahmin, a water-pot, once broken, cannot be rejoined, so too is it for one who grieves for the departed.

94.

94.

‘‘Ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ;

Tasmā etaṃ na rodāmi, gato so tassa yā gatī’’ti.

“Being burned, he does not know the lamentation of his relatives; therefore, I do not weep for this one. He has gone to whatever destination was his.”

Uragapetavatthu dvādasamaṃ.

The Story of the Serpent Ghost, the Twelfth.

Uragavaggo paṭhamo niṭṭhito.

The Serpent Chapter, the First, is concluded.

Tassuddānaṃ –

The Summary of its Contents:

Khettañca sūkaraṃ pūti, piṭṭhaṃ cāpi tirokuṭṭaṃ;

Pañcāpi sattaputtañca, goṇaṃ pesakārakañca;

Tathā khallāṭiyaṃ nāgaṃ, dvādasaṃ uragañcevāti.

The Field, the Pig, the Putrid-mouthed one, the Flour, and Beyond the Wall; The Five Sons, the Seven Sons, the Ox, and the Weaver; Likewise the Bald-headed one, the Nāga, and the Serpent as the twelfth.

2. Ubbarivaggo

2. The Ubbarī Chapter

1. Saṃsāramocakapetivatthu

1. The Story of the Female Ghost Released from Transmigration

95.

95.

‘‘Naggā [Pg.138] dubbaṇṇarūpāsi, kisā dhamanisanthatā;

Upphāsulike kisike, kā nu tvaṃ idha tiṭṭhasī’’ti.

“Naked and of ugly form you are, emaciated and with prominent veins; with protruding ribs, gaunt—who are you, standing here?”

96.

96.

‘‘Ahaṃ bhadante petīmhi, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā’’ti.

“Venerable sir, I am a female ghost, wretched, belonging to the realm of Yama. Having done evil deeds, I have gone from here to the ghost world.”

97.

97.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissa kammavipākena, petalokaṃ ito gatā’’ti.

“What evil deed was done by body, speech, or mind? By the result of which kamma have you gone from here to the ghost world?”

98.

98.

‘‘Anukampakā mayhaṃ nāhesuṃ bhante, pitā ca mātā athavāpi ñātakā;

Ye maṃ niyojeyyuṃ dadāhi dānaṃ, pasannacittā samaṇabrāhmaṇānaṃ.

“Venerable sir, I had no compassionate ones—neither father, mother, nor relatives—who would urge me, ‘Give a gift with a confident mind to ascetics and brahmins.’”

99.

99.

‘‘Ito ahaṃ vassasatāni pañca, yaṃ evarūpā vicarāmi naggā;

Khudāya taṇhāya ca khajjamānā, pāpassa kammassa phalaṃ mamedaṃ.

“For five hundred years, I have wandered in this form, naked, tormented by hunger and thirst. This is the fruit of my own evil kamma.”

100.

100.

‘‘Vandāmi taṃ ayya pasannacittā, anukampa maṃ vīra mahānubhāva;

Datvā ca me ādisa yaṃ hi kiñci, mocehi maṃ duggatiyā bhadante’’ti.

“I venerate you, noble one, with a confident mind. O hero of great power, have compassion on me. Having given some gift, please dedicate it to me. Release me from this wretched state, venerable sir.”

101.

101.

Sādhūti so paṭissutvā, sāriputtonukampako;

Bhikkhūnaṃ ālopaṃ datvā, pāṇimattañca coḷakaṃ;

Thālakassa ca pānīyaṃ, tassā dakkhiṇamādisi.

Saying, “Good,” the compassionate Sāriputta consented. He gave a mouthful of food to a monk, a hand-sized piece of cloth, and a cup of water, and dedicated the offering to her.

102.

102.

Samanantarānuddiṭṭhe, vipāko udapajjatha;

Bhojanacchādanapānīyaṃ, dakkhiṇāya idaṃ phalaṃ.

Immediately upon the dedication, the result arose. Food, clothing, and drink—this was the fruit of the offering.

103.

103.

Tato [Pg.139] suddhā sucivasanā, kāsikuttamadhārinī;

Vicittavatthābharaṇā, sāriputtaṃ upasaṅkami.

Then, purified, clad in clean garments, wearing the finest Kāsi cloth, and adorned with various clothes and ornaments, she approached Sāriputta.

104.

104.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā.

“With surpassing complexion you stand, O deity, illuminating all directions like the morning star.”

105.

105.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“By what is your complexion such? By what do you prosper here? And by what do possessions arise for you, whatever are dear to your mind?”

106.

106.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“I ask you, O goddess of great power: when you were a human being, what merit did you make? By what are you of such blazing power, and by what does your complexion illuminate all directions?”

107.

107.

‘‘Uppaṇḍukiṃ kisaṃ chātaṃ, naggaṃ sampatitacchaviṃ ;

Muni kāruṇiko loke, taṃ maṃ addakkhi duggataṃ.

“Pale, emaciated, starving, naked, and with peeling skin—the compassionate sage in the world saw me, that wretched one.”

108.

108.

‘‘Bhikkhūnaṃ ālopaṃ datvā, pāṇimattañca coḷakaṃ;

Thālakassa ca pānīyaṃ, mama dakkhiṇamādisi.

“Having given a morsel of food to a monk, a hand-sized piece of cloth, and water filling a bowl, he dedicated the offering to me.”

109.

109.

‘‘Ālopassa phalaṃ passa, bhattaṃ vassasataṃ dasa;

Bhuñjāmi kāmakāminī, anekarasabyañjanaṃ.

“Behold the fruit of a morsel of food: for a thousand years I enjoy celestial food with many curries and condiments, obtaining all that I desire.”

110.

110.

‘‘Pāṇimattassa coḷassa, vipākaṃ passa yādisaṃ;

Yāvatā nandarājassa, vijitasmiṃ paṭicchadā.

“Behold the result of the hand-sized cloth, of what kind it is! As many coverings as are produced in the dominion of King Nanda…”

111.

111.

‘‘Tato bahutarā bhante, vatthānacchādanāni me;

Koseyyakambalīyāni, khomakappāsikāni ca.

“Venerable sir, my clothes and coverings are far more numerous than those: silken garments, woolen blankets, and linen and cotton cloths.”

112.

112.

‘‘Vipulā ca mahagghā ca, tepākāsevalambare;

Sāhaṃ taṃ paridahāmi, yaṃ yaṃ hi manaso piyaṃ.

“Vast and of great value, they hang in the very air; and I wear whatsoever is dear to my mind.”

113.

113.

‘‘Thālakassa ca pānīyaṃ, vipākaṃ passa yādisaṃ;

Gambhīrā caturassā ca, pokkharañño sunimmitā.

“And behold the result of the water from the bowl, of what kind it is: deep and square lotus ponds, well-created.”

114.

114.

‘‘Setodakā suppatitthā, sītā appaṭigandhiyā;

Padumuppalasañchannā, vārikiñjakkhapūritā.

“With white waters and fine bathing places, cool and free from any foul smell, covered with red and blue lotuses, and filled with their filaments.”

115.

115.

‘‘Sāhaṃ [Pg.140] ramāmi kīḷāmi, modāmi akutobhayā;

Muniṃ kāruṇikaṃ loke, bhante vanditumāgatā’’ti.

“I delight, I play, I rejoice, free from any fear. Venerable sir, I have come to venerate the compassionate Sage in the world.”

Saṃsāramocakapetivatthu paṭhamaṃ.

The First Story: The Petī Freed from Saṃsāra.

2. Sāriputtattheramātupetivatthu

2. The Story of the Petī who was the Elder Sāriputta's Mother

116.

116.

‘‘Naggā dubbaṇṇarūpāsi, kisā dhamanisanthatā;

Upphāsulike kisike, kā nu tvaṃ idha tiṭṭhasi’’.

“Naked and of ugly form you are, emaciated and with prominent veins; with protruding ribs, gaunt—who are you, standing here?”

117.

117.

‘‘Ahaṃ te sakiyā mātā, pubbe aññāsu jātīsu;

Upapannā pettivisayaṃ, khuppipāsasamappitā.

“In former births, I was your own mother. Now I am reborn in the peta-realm, afflicted by hunger and thirst.”

118.

118.

‘‘Chaḍḍitaṃ khipitaṃ kheḷaṃ, siṅghāṇikaṃ silesumaṃ;

Vasañca ḍayhamānānaṃ, vijātānañca lohitaṃ.

“Vomit and what is spat out, spittle, nasal mucus, and phlegm; and the fat of those being cremated, and the blood of women in childbirth.”

119.

119.

‘‘Vaṇikānañca yaṃ ghāna-sīsacchinnāna lohitaṃ;

Khudāparetā bhuñjāmi, itthipurisanissitaṃ.

“And whatever blood there is from wounds and from those with severed noses and heads, and what comes from the bodies of women and men—overcome by hunger, I consume it.”

120.

120.

‘‘Pubbalohitaṃ bhakkhāmi, pasūnaṃ mānusāna ca;

Aleṇā anagārā ca, nīlamañcaparāyaṇā.

“I consume the pus and blood of animals and of humans. I am without shelter, without a home, with a funeral bier as my only resort.”

121.

121.

‘‘Dehi puttaka me dānaṃ, datvā anvādisāhi me;

Appeva nāma mucceyyaṃ, pubbalohitabhojanā’’ti.

“My son, give a gift on my behalf; having given, dedicate it to me. Then I might indeed be freed from eating pus and blood.”

122.

122.

Mātuyā vacanaṃ sutvā, upatissonukampako;

Āmantayi moggallānaṃ, anuruddhañca kappinaṃ.

Having heard his mother's words, the compassionate Upatissa addressed Moggallāna, Anuruddha, and Kappina.

123.

123.

Catasso kuṭiyo katvā, saṅghe cātuddise adā;

Kuṭiyo annapānañca, mātu dakkhiṇamādisī.

Having had four huts built, he gave them to the Sangha of the four directions; he then dedicated the offering of the huts, food, and drink to his mother.

124.

124.

Samanantarānuddiṭṭhe, vipāko udapajjatha;

Bhojanaṃ pānīyaṃ vatthaṃ, dakkhiṇāya idaṃ phalaṃ.

Immediately upon the dedication, the result arose: food, drink, and clothing. This was the fruit of the offering.

125.

125.

Tato suddhā sucivasanā, kāsikuttamadhārinī;

Vicittavatthābharaṇā, kolitaṃ upasaṅkami.

Thereafter, purified, clad in clean garments, wearing the finest Kāsi cloth, and adorned with variegated clothes and ornaments, she approached Kolita.

126.

126.

‘‘Abhikkantena [Pg.141] vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā.

With your surpassing radiance, you stand, O deity, illuminating all directions like the morning star.

127.

127.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

By what is your complexion such as this? By what do you prosper here? And by what do possessions arise for you, whatever are dear to the mind?

128.

128.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

I ask you, O deity of great power: when you were a human being, what merit did you perform? By what are you of such radiant power, and by what does your complexion illuminate all directions?

129.

129.

‘‘Sāriputtassāhaṃ mātā, pubbe aññāsu jātīsu;

Upapannā pettivisayaṃ, khuppipāsasamappitā.

I was the mother of Sāriputta in former births; reborn into the realm of spirits, I am afflicted by hunger and thirst.

130.

130.

‘‘Chaḍḍitaṃ khipitaṃ kheḷaṃ, siṅghāṇikaṃ silesumaṃ;

Vasañca ḍayhamānānaṃ, vijātānañca lohitaṃ.

What is spat out, phlegm, spittle, nasal mucus, and rheum; and the fat of those being cremated, and the blood of women in childbirth;

131.

131.

‘‘Vaṇikānañca yaṃ ghāna-sīsacchinnāna lohitaṃ;

Khudāparetā bhuñjāmi, itthipurisanissitaṃ.

And whatever blood there is from wounds and from those with severed noses and heads, and what is connected with the bodies of women and men—overcome by hunger, I consume it.

132.

132.

‘‘Pubbalohitaṃ bhakkhissaṃ, pasūnaṃ mānusāna ca;

Aleṇā anagārā ca, nīlamañcaparāyaṇā.

I must consume the pus and blood of animals and of humans. I am without shelter, without a home, with a funeral bier as my only resort.

133.

133.

‘‘Sāriputtassa dānena, modāmi akutobhayā;

Muniṃ kāruṇikaṃ loke, bhante vanditumāgatā’’ti.

Through the gift of Sāriputta, I rejoice, free from any fear. Venerable sir, I have come to venerate the compassionate Sage in the world.

Sāriputtattherassa mātupetivatthu dutiyaṃ.

The Second Story: The Spirit of the Elder Sāriputta's Mother.

3. Mattāpetivatthu

3. The Story of the Spirit Mattā

134.

134.

‘‘Naggā dubbaṇṇarūpāsi, kisā dhamanisanthatā;

Upphāsulike kisike, kā nu tvaṃ idha tiṭṭhasī’’ti.

You are naked and of unlovely form, emaciated and covered with prominent veins; with protruding ribs, O emaciated one, who are you standing here?

135.

135.

‘‘Ahaṃ mattā tuvaṃ tissā, sapattī te pure ahuṃ;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā’’ti.

I am Mattā, you are Tissā; I was your co-wife in a former life. Having done an evil deed, I went from here to the world of spirits.

136.

136.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissa kammavipākena, petalokaṃ ito gatā’’ti.

What ill deed was done by your body, speech, or mind? By the result of what kamma have you gone from here to the world of spirits?

137.

137.

‘‘Caṇḍī [Pg.142] ca pharusā cāsiṃ, issukī maccharī saṭhā ;

Tāhaṃ duruttaṃ vatvāna, petalokaṃ ito gatā’’ti.

I was fierce and harsh, jealous, miserly, and deceitful. I, having spoken ill words, went from here to the world of spirits.

138.

138.

Sabbaṃ ahampi jānāmi, yathā tvaṃ caṇḍikā ahu;

Aññañca kho taṃ pucchāmi, kenāsi paṃsukunthitā’’ti.

I also know all that, how you were fierce. But I ask you something else: by what are you covered with dust?

139.

139.

‘‘Sīsaṃnhātā tuvaṃ āsi, sucivatthā alaṅkatā;

Ahañca kho adhimattaṃ, samalaṅkatatarā tayā.

You had bathed your head, were clad in clean clothes, and adorned; but I was even more exceedingly well-adorned than you.

140.

140.

‘‘Tassā me pekkhamānāya, sāmikena samantayi;

Tato me issā vipulā, kodho me samajāyatha.

While I was watching, you spoke with our husband; from that, great jealousy arose in me, and anger was born in me.

141.

141.

‘‘Tato paṃsuṃ gahetvāna, paṃsunā taṃ hi okiriṃ ;

Tassa kammavipākena, tenamhi paṃsukunthitā’’ti.

Then, taking dust, I sprinkled you with dust; by the result of that kamma, I am covered with dust.

142.

142.

‘‘Saccaṃ ahampi jānāmi, paṃsunā maṃ tvamokiri;

Aññañca kho taṃ pucchāmi, kena khajjasi kacchuyā’’ti.

Truly, I also know that you sprinkled me with dust. But I ask you something else: by what are you tormented by scabies?

143.

143.

‘‘Bhesajjahārī ubhayo, vanantaṃ agamimhase;

Tvañca bhesajjamāhari, ahañca kapikacchuno.

We both went to the forest to gather herbs; you brought back medicinal herbs, and I, itching beans.

144.

144.

‘‘Tassā tyājānamānāya, seyyaṃ tyāhaṃ samokiriṃ;

Tassa kammavipākena, tena khajjāmi kacchuyā’’ti.

While you were unaware, I sprinkled your bed with them; by the result of that kamma, I am tormented by scabies.

145.

145.

‘‘Saccaṃ ahampi jānāmi, seyyaṃ me tvaṃ samokiri;

Aññañca kho taṃ pucchāmi, kenāsi naggiyā tuva’’nti.

Truly, I also know that you sprinkled my bed. But I ask you something else: by what are you naked?

146.

146.

‘‘Sahāyānaṃ samayo āsi, ñātīnaṃ samitī ahu;

Tvañca āmantitā āsi, sasāminī no ca kho ahaṃ.

There was a gathering of friends, an assembly of relatives. You were invited with your husband, but I was not.

147.

147.

‘‘Tassā tyājānamānāya, dussaṃ tyāhaṃ apānudiṃ;

Tassa kammavipākena, tenamhi naggiyā aha’’nti.

While you were unaware, I took away your garment; by the result of that kamma, I am now naked.

148.

148.

‘‘Saccaṃ ahampi jānāmi, dussaṃ me tvaṃ apānudi;

Aññañca kho taṃ pucchāmi, kenāsi gūthagandhinī’’ti.

Truly, I also know that you took away my garment. But I ask you something else: by what do you have the smell of excrement?

149.

149.

‘‘Tava [Pg.143] gandhañca mālañca, paccagghañca vilepanaṃ;

Gūthakūpe adhāresiṃ, taṃ pāpaṃ pakataṃ mayā;

Tassa kammavipākena, tenamhi gūthagandhinī’’ti.

Your new perfume, flowers, and ointment I threw into a cesspit. That evil deed was done by me; by the result of that kamma, I have the smell of excrement.

150.

150.

‘‘Saccaṃ ahampi jānāmi, taṃ pāpaṃ pakataṃ tayā;

Aññañca kho taṃ pucchāmi, kenāsi duggatā tuva’’nti.

Truly, I also know that evil deed was done by you. But I ask you something else: by what have you come to a woeful state?

151.

151.

‘‘Ubhinnaṃ samakaṃ āsi, yaṃ gehe vijjate dhanaṃ;

Santesu deyyadhammesu, dīpaṃ nākāsimattano;

Tassa kammavipākena, tenamhi duggatā ahaṃ.

Whatever wealth was in the house was equal for both of us. Though there were things to be given, I made no refuge for myself. By the result of that kamma, I have come to a woeful state.

152.

152.

‘‘Tadeva maṃ tvaṃ avaca, ‘pāpakammaṃ nisevasi;

Na hi pāpehi kammehi, sulabhā hoti suggatī’’’ti.

At that very time you said to me, ‘You engage in evil kamma; a good destination is not easily obtained through evil deeds.’

153.

153.

‘‘Vāmato maṃ tvaṃ paccesi, athopi maṃ usūyasi;

Passa pāpānaṃ kammānaṃ, vipāko hoti yādiso.

You regarded me wrongly, and you were also jealous of me. See what kind of result comes from evil kamma.

154.

154.

‘‘Te gharā tā ca dāsiyo, tānevābharaṇānime;

Te aññe paricārenti, na bhogā honti sassatā.

Those houses, those female servants, and those very ornaments—others now enjoy them. Possessions are not eternal.

155.

155.

‘‘Idāni bhūtassa pitā, āpaṇā gehamehiti;

Appeva te dade kiñci, mā su tāva ito agā’’ti.

Now, the boy’s father will come home from the market; perhaps he will give you something. Please do not go from here yet.

156.

156.

‘‘Naggā dubbaṇṇarūpāmhi, kisā dhamanisanthatā;

Kopīnametaṃ itthīnaṃ, mā maṃ bhūtapitāddasā’’ti.

I am naked and of unlovely form, emaciated and covered with prominent veins. This is a cause of shame for women; may the boy’s father not see me!

157.

157.

‘‘Handa kiṃ vā tyāhaṃ dammi, kiṃ vā tedha karomahaṃ;

Yena tvaṃ sukhitā assa, sabbakāmasamiddhinī’’ti.

Come now, what shall I give you? Or what service can I do for you here, by which you may be happy and fulfilled in all your desires?

158.

158.

‘‘Cattāro bhikkhū saṅghato, cattāro pana puggalā;

Aṭṭha bhikkhū bhojayitvā, mama dakkhiṇamādisa;

Tadāhaṃ sukhitā hessaṃ, sabbakāmasamiddhinī’’ti.

Having fed four monks from the Sangha and four individual monks—eight monks in all—dedicate the offering to me. Then I will be happy and fulfilled in all my desires.

159.

159.

Sādhūti sā paṭissutvā, bhojayitvāṭṭha bhikkhavo;

Vatthehacchādayitvāna, tassā dakkhiṇamādisī.

Saying, “Good,” she consented. Having fed eight monks and clothed them with robes, she dedicated the offering to her.

160.

160.

Samanantarānuddiṭṭhe[Pg.144], vipāko udapajjatha;

Bhojanacchādanapānīyaṃ, dakkhiṇāya idaṃ phalaṃ.

Immediately after the dedication, the result arose. Food, clothing, and drink—this was the fruit of the offering.

161.

161.

Tato suddhā sucivasanā, kāsikuttamadhārinī;

Vicittavatthābharaṇā, sapattiṃ upasaṅkami.

Then, purified, wearing clean clothes, clad in the finest cloth of Kāsi, and adorned with various clothes and ornaments, she approached her co-wife.

162.

162.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā.

With your surpassing radiance, you stand, O deity, illuminating all directions like the morning star.

163.

163.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

By what is your complexion such as this? By what do you prosper here? And by what do possessions arise for you, whatever are dear to the mind?

164.

164.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“O deity of great power, I ask you: when you were a human being, what meritorious deed did you perform? By what meritorious deed are you of such blazing power, and your complexion illuminates all directions?”

165.

165.

‘‘Ahaṃ mattā tuvaṃ tissā, sapattī te pure ahuṃ;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā.

“I am Mattā, you are Tissā; in a former life, I was your co-wife. Having committed an evil deed, I have gone from here to the peta-realm.”

166.

166.

‘‘Tava dinnena dānena, modāmi akutobhayā;

Cīraṃ jīvāhi bhagini, saha sabbehi ñātibhi;

Asokaṃ virajaṃ ṭhānaṃ, āvāsaṃ vasavattinaṃ.

“Because of the gift given by you, I rejoice, free from danger. Live long, sister, together with all your relatives. May you attain the sorrowless, stainless place, the abode where one has mastery.”

167.

167.

‘‘Idha dhammaṃ caritvāna, dānaṃ datvāna sobhane;

Vineyya maccheramalaṃ samūlaṃ, aninditā saggamupehi ṭhāna’’nti.

“Having practiced the Dhamma here and having given gifts, O beautiful one, having removed the stain of stinginess together with its root, may you, being blameless, approach the heavenly realm.”

Mattāpetivatthu tatiyaṃ.

The Third Story: The Peta-woman Mattā.

4. Nandāpetivatthu

4. The Story of the Peta-woman Nandā

168.

168.

‘‘Kāḷī dubbaṇṇarūpāsi, pharusā bhīrudassanā;

Piṅgalāsi kaḷārāsi, na taṃ maññāmi mānusi’’nti.

“You are dark, of ugly form, harsh, and terrifying to behold. You have tawny eyes and gapped teeth. I do not consider you a human woman.”

169.

169.

‘‘Ahaṃ nandā nandisena, bhariyā te pure ahuṃ;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā’’ti.

“O Nandisena, I am Nandā; in a former life, I was your wife. Having committed an evil deed, I have gone from here to the peta-realm.”

170.

170.

‘‘Kiṃ [Pg.145] nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissa kammavipākena, petalokaṃ ito gatā’’ti.

“What evil deed was done by you with body, speech, or mind? By the result of what kamma have you gone from here to the peta-realm?”

171.

171.

‘‘Caṇḍī ca pharusā cāsiṃ, tayi cāpi agāravā;

Tāhaṃ duruttaṃ vatvāna, petalokaṃ ito gatā’’ti.

“I was fierce and harsh-spoken, and also disrespectful toward you. Having uttered harsh words, I have gone from here to the peta-realm.”

172.

172.

‘‘Handuttarīyaṃ dadāmi te, imaṃ dussaṃ nivāsaya;

Imaṃ dussaṃ nivāsetvā, ehi nessāmi taṃ gharaṃ.

“Here, I give you an upper garment; wear this cloth. Having put on this cloth, come, and I will take you home.”

173.

173.

‘‘Vatthañca annapānañca, lacchasi tvaṃ gharaṃ gatā;

Putte ca te passissasi, suṇisāyo ca dakkhasī’’ti.

“Having gone home, you will receive clothing, food, and drink; you will see your sons, and you will see your daughters-in-law.”

174.

174.

‘‘Hatthena hatthe te dinnaṃ, na mayhaṃ upakappati;

Bhikkhū ca sīlasampanne, vītarāge bahussute.

“What is given by your hand into my hand does not benefit me. As for monks who are accomplished in virtue, free from passion, and very learned—”

175.

175.

‘‘Tappehi annapānena, mama dakkhiṇamādisa;

Tadāhaṃ sukhitā hessaṃ, sabbakāmasamiddhinī’’ti.

“—satisfy them with food and drink, and dedicate the offering to me. Then I will be happy, endowed with all that I desire.”

176.

176.

Sādhūti so paṭissutvā, dānaṃ vipulamākiri;

Annaṃ pānaṃ khādanīyaṃ, vatthasenāsanāni ca;

Chattaṃ gandhañca mālañca, vividhā ca upāhanā.

Saying, “Very well,” he agreed and gave an abundant gift: food, drink, edibles, clothing and lodgings, umbrellas, perfumes, garlands, and various kinds of footwear.

177.

177.

Bhikkhū ca sīlasampanne, vītarāge bahussute;

Tappetvā annapānena, tassā dakkhiṇamādisī.

Having satisfied with food and drink the monks who were accomplished in virtue, free from passion, and very learned, he dedicated the offering to her.

178.

178.

Samanantarānuddiṭṭhe, vipāko udapajjatha;

Bhojanacchādanapānīyaṃ, dakkhiṇāya idaṃ phalaṃ.

Immediately after the dedication, the result arose: food, clothing, and drink. This was the fruit of the offering.

179.

179.

Tato suddhā sucivasanā, kāsikuttamadhārinī;

Vicittavatthābharaṇā, sāmikaṃ upasaṅkami.

Then, pure, clad in clean garments, wearing the finest Kāsī cloth, and adorned with various clothes and ornaments, she approached her husband.

180.

180.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā.

“O deity, with a surpassing complexion you stand, illuminating all directions like the morning star.”

181.

181.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“By what meritorious deed has such a complexion arisen for you? By what is the fruit of good conduct accomplished for you here? And by what do possessions arise for you, whatever are dear to the mind?”

182.

182.

‘‘Pucchāmi [Pg.146] taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“O deity of great power, I ask you: when you were a human being, what meritorious deed did you perform? By what meritorious deed are you of such blazing power, and your complexion illuminates all directions?”

183.

183.

‘‘Ahaṃ nandā nandisena, bhariyā te pure ahuṃ;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā.

“O Nandisena, I am Nandā; in a former life, I was your wife. Having committed an evil deed, I have gone from here to the peta-realm.”

184.

184.

‘‘Tava dinnena dānena, modāmi akutobhayā;

Ciraṃ jīva gahapati, saha sabbehi ñātibhi;

Asokaṃ virajaṃ khemaṃ, āvāsaṃ vasavattinaṃ.

“Because of the gift given by you, I rejoice, free from danger. Live long, householder, together with all your relatives. May you attain the sorrowless, stainless, secure abode where one has mastery.”

185.

185.

‘‘Idha dhammaṃ caritvāna, dānaṃ datvā gahapati;

Vineyya maccheramalaṃ samūlaṃ, anindito saggamupehi ṭhāna’’nti.

“Householder, having practiced the Dhamma here and having given gifts, having removed the stain of stinginess together with its root, may you, being blameless, approach the heavenly realm.”

Nandāpetivatthu catutthaṃ.

The Fourth Story: The Peta-woman Nandā.

5. Maṭṭhakuṇḍalīpetavatthu

5. The Story of the Peta Maṭṭhakuṇḍalī

186.

186.

‘‘Alaṅkato maṭṭhakuṇḍalī, māladhārī haricandanussado;

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

“Adorned with polished earrings, wearing garlands, anointed with red sandalwood, why do you wail with arms upraised in the middle of the forest? By what sorrow are you afflicted?”

187.

187.

‘‘Sovaṇṇamayo pabhassaro, uppanno rathapañjaro mama;

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

“A golden, radiant chariot-frame has arisen for me; I cannot find its pair of wheels. Because of that sorrow, I shall give up my life.”

188.

188.

‘‘Sovaṇṇamayaṃ maṇimayaṃ, lohitakamayaṃ atha rūpiyamayaṃ;

Ācikkha me bhaddamāṇava, cakkayugaṃ paṭipādayāmi te’’ti.

“Whether made of gold, of jewels, of ruby, or of silver, tell me, good youth, and I will provide a pair of wheels for you.”

189.

189.

So [Pg.147] māṇavo tassa pāvadi, ‘‘candasūriyā ubhayettha dissare;

Sovaṇṇamayo ratho mama, tena cakkayugena sobhatī’’ti.

That youth said to him: “The sun and moon are both seen here; my golden chariot would be beautiful with that pair of wheels.”

190.

190.

‘‘Bālo kho tvaṃ asi māṇava, yo tvaṃ patthayase apatthiyaṃ;

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

“You are indeed a fool, O youth, you who desire what is not to be desired. I think you will die, for you will not obtain the sun and moon.”

191.

191.

‘‘Gamanāgamanampi dissati, vaṇṇadhātu ubhayattha vīthiyā;

Peto kālakato na dissati, ko nidha kandataṃ bālyataro’’ti.

“Their coming and going is seen, and the element of form is seen in both in their path. But the departed one who has died is not seen. Among us who weep here, who is the more foolish?”

192.

192.

‘‘Saccaṃ kho vadesi māṇava, ahameva kandataṃ bālyataro;

Candaṃ viya dārako rudaṃ, petaṃ kālakatābhipatthayi’’nti.

“Truly, O youth, you speak the truth. Among us who weep, I am the more foolish. Like a child weeping for the moon, I longed for the departed one who has died.”

193.

193.

‘‘Ādittaṃ vata maṃ santaṃ, ghatasittaṃva pāvakaṃ;

Vārinā viya osiñcaṃ, sabbaṃ nibbāpaye daraṃ.

“Indeed, I was burning, like a fire upon which ghee is poured; as if sprinkling it with water, you have extinguished all my mental distress.”

194.

194.

‘‘Abbahī vata me sallaṃ, sokaṃ hadayanissitaṃ;

Yo me sokaparetassa, puttasokaṃ apānudi.

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

195.

195.

‘‘Svāhaṃ abbūḷhasallosmi, sītibhūtosmi nibbuto;

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

“I am one whose dart has been drawn out; I have become cooled, I am extinguished. I do not grieve, I do not weep, having heard you, O youth.”

196.

196.

‘‘Devatā nusi gandhabbo, adu sakko purindado;

Ko vā tvaṃ kassa vā putto, kathaṃ jānemu taṃ maya’’nti.

“Are you a deity, or a gandhabba, or are you Sakka, the giver in former times? Who are you, or whose son are you? How may we know you?”

197.

197.

‘‘Yañca kandasi yañca rodasi, puttaṃ āḷāhane sayaṃ dahitvā;

Svāhaṃ kusalaṃ karitvā kammaṃ, tidasānaṃ sahabyataṃ gato’’ti.

“That son whom you cremated yourself in the charnel ground, for whom you weep and wail—I am he. Having done a wholesome deed, I have gone to the companionship of the Tāvatiṃsa devas.”

198.

198.

‘‘Appaṃ [Pg.148] vā bahuṃ vā nāddasāma, dānaṃ dadantassa sake agāre;

Uposathakammaṃ vā tādisaṃ, kena kammena gatosi devaloka’’nti.

“We saw no gift, whether small or great, being given by you in your own home, nor any such observance of the Uposatha. By what deed have you gone to the deva-world?”

199.

199.

‘‘Ābādhikohaṃ dukkhito gilāno, āturarūpomhi sake nivesane;

Buddhaṃ vigatarajaṃ vitiṇṇakaṅkhaṃ, addakkhiṃ sugataṃ anomapaññaṃ.

“I was sick, suffering, ill, and afflicted in my own home. I saw the Buddha, free from dust, who had crossed over doubt, the Sugata of perfect wisdom.”

200.

200.

‘‘Svāhaṃ muditamano pasannacitto, añjaliṃ akariṃ tathāgatassa;

Tāhaṃ kusalaṃ karitvāna kammaṃ, tidasānaṃ sahabyataṃ gato’’ti.

“I, with a joyful mind and a devout heart, paid homage with joined hands to the Tathāgata. Having done that wholesome deed, I have gone to the companionship of the Tāvatiṃsa devas.”

201.

201.

‘‘Acchariyaṃ vata abbhutaṃ vata, añjalikammassa ayamīdiso vipāko;

Ahampi muditamano pasannacitto, ajjeva buddhaṃ saraṇaṃ vajāmī’’ti.

“Wonderful indeed, marvelous indeed, that such is the result of the act of paying homage with joined hands! I too, with a joyful mind and a devout heart, will go for refuge to the Buddha this very day.”

202.

202.

‘‘Ajjeva buddhaṃ saraṇaṃ vajāhi, dhammañca saṅghañca pasannacitto;

Tatheva sikkhāya padāni pañca, akhaṇḍaphullāni samādiyassu.

“This very day, with a devout heart, go for refuge to the Buddha, the Dhamma, and the Sangha. Likewise, undertake the five training precepts, making them unbroken and unblemished.”

203.

203.

‘‘Pāṇātipātā viramassu khippaṃ, loke adinnaṃ parivajjayassu;

Amajjapo mā ca musā bhaṇāhi, sakena dārena ca hohi tuṭṭho’’ti.

“Quickly refrain from taking life; in the world, avoid what is not given. Be one who does not drink intoxicants, and do not speak falsely; and be content with your own wife.”

204.

204.

‘‘Atthakāmosi me yakkha, hitakāmosi devate;

Karomi tuyhaṃ vacanaṃ, tvaṃsi ācariyo mamāti.

“You are my well-wisher, O yakkha; you are my benefactor, O deity. I will follow your word; you are my teacher.”

205.

205.

‘‘Upemi saraṇaṃ buddhaṃ, dhammañcāpi anuttaraṃ;

Saṅghañca naradevassa, gacchāmi saraṇaṃ ahaṃ.

“I go for refuge to the Buddha, and also to the unsurpassed Dhamma; I go for refuge to the Sangha of the Deva among men.”

206.

206.

‘‘Pāṇātipātā [Pg.149] viramāmi khippaṃ, loke adinnaṃ parivajjayāmi;

Amajjapo no ca musā bhaṇāmi;

Sakena dārena ca homi tuṭṭho’’ti.

“I quickly refrain from taking life; in the world, I avoid what is not given. I am one who does not drink intoxicants, and I do not speak falsely; and I am content with my own wife.”

Maṭṭhakuṇḍalīpetavatthu pañcamaṃ.

The Fifth: The Story of the Peta Maṭṭhakuṇḍalī.

6. Kaṇhapetavatthu

6. The Story of the Peta Kaṇha

207.

207.

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

Yo ca tuyhaṃ sako bhātā, hadayaṃ cakkhu ca dakkhiṇaṃ;

Tassa vātā balīyanti, sasaṃ jappati kesavā’’ti.

“Arise, Kaṇha, why do you sleep? What use is sleep to you? Your own brother, who is your heart and right eye, is afflicted by winds; O Kesava, he mutters ‘hare!’”

208.

208.

‘‘Tassa taṃ vacanaṃ sutvā, rohiṇeyyassa kesavo;

Taramānarūpo vuṭṭhāsi, bhātusokena aṭṭito.

Having heard those words of Rohiṇeyya, Kesava, distressed by grief for his brother, rose up quickly.

209.

209.

‘‘Kiṃ nu ummattarūpova, kevalaṃ dvārakaṃ imaṃ;

Saso sasoti lapasi, kīdisaṃ sasamicchasi.

“Why, like one who is mad, do you wander through this entire city of Dvārakā, babbling ‘Hare, hare!’? What kind of hare do you desire?”

210.

210.

‘‘Sovaṇṇamayaṃ maṇimayaṃ, lohamayaṃ atha rūpiyamayaṃ;

Saṅkhasilāpavāḷamayaṃ, kārayissāmi te sasaṃ.

“One made of gold, of jewels, of copper, or of silver; made of conch, crystal, or coral—I will have a hare made for you.”

211.

211.

‘‘Santi aññepi sasakā, araññavanagocarā;

Tepi te ānayissāmi, kīdisaṃ sasamicchasī’’ti.

“There are other hares too, who roam in the forest and wilderness. I will bring them to you—what kind of hare do you desire?”

212.

212.

‘‘Nāhamete sase icche, ye sasā pathavissitā;

Candato sasamicchāmi, taṃ me ohara kesavā’’ti.

“I do not desire these hares that dwell on the earth; I desire the hare from the moon—bring that to me, O Kesava.”

213.

213.

‘‘So nūna madhuraṃ ñāti, jīvitaṃ vijahissasi;

Apatthiyaṃ patthayasi, candato sasamicchasī’’ti.

“Surely, kinsman, you will abandon your sweet life. You desire the undesirable; you desire the hare from the moon.”

214.

214.

‘‘Evaṃ ce kaṇha jānāsi, yathaññamanusāsasi;

Kasmā pure mataṃ puttaṃ, ajjāpi manusocasi.

“If you know this, O Kaṇha, as you instruct another, why do you still grieve today for your son who died previously?”

215.

215.

‘‘Na yaṃ labbhā manussena, amanussena vā pana;

Jāto me mā mari putto, kuto labbhā alabbhiyaṃ.

“That which cannot be obtained by a human, nor even by a non-human—‘May my son, once born, not die’—how can the unobtainable be obtained?”

216.

216.

‘‘Na [Pg.150] mantā mūlabhesajjā, osadhehi dhanena vā;

Sakkā ānayituṃ kaṇha, yaṃ petamanusocasi.

“Not by spells, root medicines, or herbs, nor by wealth, is it possible to bring back, O Kaṇha, the departed one for whom you grieve.”

217.

217.

‘‘Mahaddhanā mahābhogā, raṭṭhavantopi khattiyā;

Pahūtadhanadhaññāse, tepi no ajarāmarā.

“Kings with great wealth and great possessions, possessing kingdoms, with abundant riches and grain—they too are not un-aging and immortal.”

218.

218.

‘‘Khattiyā brāhmaṇā vessā, suddā caṇḍālapukkusā;

Ete caññe ca jātiyā, tepi no ajarāmarā.

“Nobles, brahmins, merchants, workers, outcastes, and scavengers, these and others of various births—they too are not un-aging and immortal.”

219.

219.

‘‘Ye mantaṃ parivattenti, chaḷaṅgaṃ brahmacintitaṃ;

Ete caññe ca vijjāya, tepi no ajarāmarā.

“Those who recite the mantras, the six-limbed lore taught by Brahmā, and others endowed with knowledge—they too are not un-aging and immortal.”

220.

220.

‘‘Isayo vāpi ye santā, saññatattā tapassino;

Sarīraṃ tepi kālena, vijahanti tapassino.

“Even the sages who are peaceful, self-restrained, and ascetic—those ascetics, too, in time, abandon the body.”

221.

221.

‘‘Bhāvitattā arahanto, katakiccā anāsavā;

Nikkhipanti imaṃ dehaṃ, puññapāpaparikkhayā’’ti.

“Arahants, with developed minds, their task accomplished, free from taints, lay down this body through the exhaustion of wholesome and unwholesome kamma.”

222.

222.

‘‘Ādittaṃ vata maṃ santaṃ, ghatasittaṃva pāvakaṃ;

Vārinā viya osiñcaṃ, sabbaṃ nibbāpaye daraṃ.

“Truly, I was burning, like a fire sprinkled with ghee; as if sprinkling with water, you have extinguished all my anguish.”

223.

223.

‘‘Abbahī vata me sallaṃ, sokaṃ hadayanissitaṃ;

Yo me sokaparetassa, puttasokaṃ apānudi.

“Indeed, you have drawn out the dart of sorrow lodged in my heart, you who dispelled the grief for my son when I was overcome by sorrow.”

224.

224.

‘‘Svāhaṃ abbūḷhasallosmi, sītibhūtosmi nibbuto;

Na socāmi na rodāmi, tava sutvāna bhātika’’.

“I am one whose dart is drawn out, I have become cooled and quenched. I do not grieve, I do not weep, having heard your words, O brother.”

225.

225.

Evaṃ karonti sappaññā, ye honti anukampakā;

Nivattayanti sokamhā, ghaṭo jeṭṭhaṃva bhātaraṃ.

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

226.

226.

Yassa etādisā honti, amaccā paricārakā;

Subhāsitena anventi, ghaṭo jeṭṭhaṃva bhātaranti.

For whom there are such ministers and attendants, they guide with well-spoken words, as Ghaṭa did for his elder brother.

Kaṇhapetavatthu chaṭṭhaṃ.

The Sixth: The Story of the Peta Kaṇha.

7. Dhanapālaseṭṭhipetavatthu

7. The Story of the Peta Dhanapāla the Treasurer

227.

227.

‘‘Naggo [Pg.151] dubbaṇṇarūposi, kiso dhamanisanthato;

Upphāsuliko kisiko, ko nu tvamasi mārisa’’.

“You are naked and of ugly appearance, emaciated and with your body covered by a network of veins. You have protruding ribs and are exceedingly emaciated. Who are you, friend?”

228.

228.

‘‘Ahaṃ bhadante petomhi, duggato yamalokiko;

Pāpakammaṃ karitvāna, petalokaṃ ito gato’’.

“Venerable sirs, I am a peta, fallen into a woeful state, belonging to the world of Yama. Having committed an evil deed, I have gone from here to the peta-world.”

229.

229.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissa kammavipākena, petalokaṃ ito gato’’.

“What evil deed was done by you with body, speech, or mind? By the result of what kamma have you gone from here to the peta-world?”

230.

230.

‘‘Nagaraṃ atthi paṇṇānaṃ, erakacchanti vissutaṃ;

Tattha seṭṭhi pure āsiṃ, dhanapāloti maṃ vidū.

“There is a renowned city of the Paṇṇas known as Erakaccha. There, in a former existence, I was a treasurer, and people knew me as Dhanapāla.”

231.

231.

‘‘Asīti sakaṭavāhānaṃ, hiraññassa ahosi me;

Pahūtaṃ me jātarūpaṃ, muttā veḷuriyā bahū.

“Of silver, I had eighty cartloads; my gold was abundant, and pearls and beryl were many.”

232.

232.

‘‘Tāva mahaddhanassāpi, na me dātuṃ piyaṃ ahu;

Pidahitvā dvāraṃ bhuñjiṃ, mā maṃ yācanakāddasuṃ.

“Although possessing such great wealth, I had no desire to give. I would close my door and eat, thinking, ‘Let not the beggars see me.’”

233.

233.

‘‘Assaddho maccharī cāsiṃ, kadariyo paribhāsako;

Dadantānaṃ karontānaṃ, vārayissaṃ bahu jane.

“I was faithless, miserly, and avaricious, a rebuker of others; I would prevent many people from giving alms and performing meritorious deeds.”

234.

234.

‘‘Vipāko natthi dānassa, saṃyamassa kuto phalaṃ;

Pokkharaññodapānāni, ārāmāni ca ropite;

Papāyo ca vināsesiṃ, dugge saṅkamanāni ca.

“‘There is no fruit from giving; whence the result of restraint?’ I destroyed lotus ponds, wells, planted parks, wayside water-stalls, and bridges in difficult places.”

235.

235.

‘‘Svāhaṃ akatakalyāṇo, katapāpo tato cuto;

Upapanno pettivisayaṃ, khuppipāsasamappito.

“I, who had done no good and had committed evil, passed away from there and was reborn in the domain of petas, afflicted by hunger and thirst.”

236.

236.

‘‘Pañcapaṇṇāsavassāni, yato kālaṅkato ahaṃ;

Nābhijānāmi bhuttaṃ vā, pītaṃ vā pana pāniyaṃ.

“It has been fifty-five years since I died, and I do not recall having eaten food or drunk any water.”

237.

237.

‘‘Yo saṃyamo so vināso,yo vināso so saṃyamo;

Petā hi kira jānanti, yo saṃyamo so vināso.

“That which is restraint is destruction; that which is destruction is restraint. Indeed, the petas know that restraint is destruction.”

238.

238.

‘‘Ahaṃ [Pg.152] pure saṃyamissaṃ, nādāsiṃ bahuke dhane;

Santesu deyyadhammesu, dīpaṃ nākāsimattano;

Svāhaṃ pacchānutappāmi, attakammaphalūpago.

“Formerly, though I had much wealth, I was stingy and did not give. Though there were things suitable for giving, I made no refuge for myself. Now, having come to experience the fruit of my own kamma, I am consumed with remorse.”

239.

239.

‘‘Uddhaṃ catūhi māsehi, kālaṃkiriyā bhavissati;

Ekantakaṭukaṃ ghoraṃ, nirayaṃ papatissahaṃ.

“After four months, my death will occur, and I will fall into a terrible hell that is exclusively painful.”

240.

240.

‘‘Catukkaṇṇaṃ catudvāraṃ, vibhattaṃ bhāgaso mitaṃ;

Ayopākārapariyantaṃ, ayasā paṭikujjitaṃ.

“It is four-cornered and four-gated, divided into measured portions. It is enclosed by an iron wall and covered over with an iron roof.”

241.

241.

‘‘Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā.

“Its ground is made of iron, blazing and full of fiery heat. All around, for a hundred yojanas, its flames pervade and stand there always.”

242.

242.

‘‘Tatthāhaṃ dīghamaddhānaṃ, dukkhaṃ vedissa vedanaṃ;

Phalaṃ pāpassa kammassa, tasmā socāmahaṃ bhusaṃ.

“There, for a long time, I will experience painful feelings, the fruit of my evil kamma. Therefore, I grieve exceedingly.”

243.

243.

‘‘Taṃ vo vadāmi bhaddaṃ vo, yāvantettha samāgatā;

Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho.

“Therefore, I say to you—may you be well—all of you who are assembled here: do not commit any evil kamma, whether in public or in private.”

244.

244.

‘‘Sace taṃ pāpakaṃ kammaṃ, karissatha karotha vā;

Na vo dukkhā pamutyatthi, uppaccāpi palāyataṃ.

“If you should do such an evil deed, or are doing one now, there is no escape from suffering for you, not even if you were to flee by flying away.”

245.

245.

‘‘Matteyyā hotha petteyyā, kule jeṭṭhāpacāyikā;

Sāmaññā hotha brahmaññā, evaṃ saggaṃ gamissathā’’ti.

“Be devoted to your mother and devoted to your father; in your family, be deferential to the elders. Be devoted towards ascetics and brahmins. In this way, you will go to a heavenly world.”

Dhanapālaseṭṭhipetavatthu sattamaṃ.

The Story of the Peta Dhanapāla the Treasurer, the Seventh.

8. Cūḷaseṭṭhipetavatthu

8. The Story of the Cūḷaseṭṭhi Peta

246.

246.

‘‘Naggo kiso pabbajitosi bhante, rattiṃ kuhiṃ gacchasi kissa hetu;

Ācikkha me taṃ api sakkuṇemu, sabbena vittaṃ paṭipādaye tuva’’nti.

“Venerable sir, you are naked and emaciated. Are you a renunciant? Where do you go at night, and for what reason? Tell me this, for we might be able to provide you with wealth in every way.”

247.

247.

‘‘Bārāṇasī [Pg.153] nagaraṃ dūraghuṭṭhaṃ, tatthāhaṃ gahapati aḍḍhako ahu dīno;

Adātā gedhitamano āmisasmiṃ, dussīlyena yamavisayamhi patto.

“The city of Bārāṇasī is renowned from afar. There, I was a wealthy but miserly householder. I was not a giver, and my mind was greedy for material things. Through that immorality, I have arrived in the realm of Yama.”

248.

248.

‘‘So sūcikāya kilamito tehi,Teneva ñātīsu yāmi āmisakiñcikkhahetu;

Adānasīlā na ca saddahanti,Dānaphalaṃ hoti paramhi loke.

“Because of those deeds, I am afflicted with piercing hunger. For that very reason, I go among my relatives for the sake of some material trifle. Those of an ungiving nature do not have faith that there is a fruit of giving in the next world.”

249.

249.

‘‘Dhītā ca mayhaṃ lapate abhikkhaṇaṃ, ‘dassāmi dānaṃ pitūnaṃ pitāmahānaṃ’;

Tamupakkhaṭaṃ parivisayanti brāhmaṇā, ‘yāmi ahaṃ andhakavindaṃ bhottu’’’nti.

“My daughter constantly says, ‘I will give a gift for my parents and ancestors.’ Brahmins are consuming that prepared gift. I am going to Andhakavinda to eat.”

250.

250.

Tamavoca rājā ‘‘anubhaviyāna tampi,Eyyāsi khippaṃ ahamapi kassaṃ pūjaṃ;

Ācikkha me taṃ yadi atthi hetu,Saddhāyitaṃ hetuvaco suṇomā’’ti.

The king said to him: “Having partaken of that as well, return quickly, and I too shall make an offering. Tell me the reason, if there is one; we will listen with faith to your reasoned words.”

251.

251.

‘Tathā’ti vatvā agamāsi tattha, bhuñjiṃsu bhattaṃ na ca dakkhiṇārahā;

Paccāgami rājagahaṃ punāparaṃ, pāturahosi purato janādhipassa.

Saying, “So be it,” he went there. Immoral brahmins ate the food, but they were not worthy of the offering. He returned once again to Rājagaha and appeared before the king.

252.

252.

Disvāna petaṃ punadeva āgataṃ, rājā avoca ‘‘ahamapi kiṃ dadāmi;

Ācikkha me taṃ yadi atthi hetu, yena tuvaṃ cirataraṃ pīṇito siyā’’ti.

Seeing the peta returned again, the king said: “What shall I give you? Tell me, if there is a reason, by which you might be satisfied for a longer time.”

253.

253.

‘‘Buddhañca saṅghaṃ parivisiyāna rāja, annena pānena ca cīvarena;

Taṃ dakkhiṇaṃ ādisa me hitāya, evaṃ ahaṃ cirataraṃ pīṇito siyā’’ti.

“O king, having served the Buddha and the Sangha with food, drink, and robes, dedicate that offering for my welfare. In this way, I might be satisfied for a longer time.”

254.

254.

Tato [Pg.154] ca rājā nipatitvā tāvade, dānaṃ sahatthā atulaṃ daditvā saṅghe;

Ārocesi pakataṃ tathāgatassa, tassa ca petassa dakkhiṇaṃ ādisittha.

Then the king, having gone out at that very moment, gave an incomparable gift to the Sangha with his own hands, announced the deed to the Tathāgata, and dedicated the offering to that peta.

255.

255.

So pūjito ativiya sobhamāno, pāturahosi purato janādhipassa;

‘‘Yakkhohamasmi paramiddhipatto, na mayhamatthi samā sadisā mānusā.

Honored and exceedingly radiant, he appeared before the king. “I am a yakkha who has attained supreme power; no human is my equal or my peer.”

256.

256.

‘‘Passānubhāvaṃ aparimitaṃ mamayidaṃ, tayānudiṭṭhaṃ atulaṃ datvā saṅghe;

Santappito satataṃ sadā bahūhi, yāmi ahaṃ sukhito manussadevā’’ti.

“Behold this immeasurable power of mine, which has resulted from the incomparable gift you gave to the Sangha and dedicated to me. I have been constantly and always well satisfied by you with many things. Now, O god among men, I go happily.”

Cūḷaseṭṭhipetavatthu aṭṭhamaṃ niṭṭhitaṃ.

The Story of the Cūḷaseṭṭhi Peta, the Eighth, is concluded.

Bhāṇavāraṃ paṭhamaṃ niṭṭhitaṃ.

The first recitation section is concluded.

9. Aṅkurapetavatthu

9. The Story of the Peta Aṅkura

257.

257.

‘‘Yassa atthāya gacchāma, kambojaṃ dhanahārakā;

Ayaṃ kāmadado yakkho, imaṃ yakkhaṃ nayāmase.

“We go to Kamboja as seekers of wealth. This yakkha is a giver of all that is desired; let us take this yakkha.”

258.

258.

‘‘Imaṃ yakkhaṃ gahetvāna, sādhukena pasayha vā;

Yānaṃ āropayitvāna, khippaṃ gacchāma dvāraka’’nti.

“Having seized this yakkha, either by gentle request or by force, and having placed him in a vehicle, let us quickly go to Dvārakā.”

259.

259.

‘‘Yassa rukkhassa chāyāya, nisīdeyya sayeyya vā;

Na tassa sākhaṃ bhañjeyya, mittadubbho hi pāpako’’ti.

“Of a tree in whose shade one might sit or lie, one should not break a branch, for a betrayer of a friend is indeed evil.”

260.

260.

‘‘Yassa rukkhassa chāyāya, nisīdeyya sayeyya vā;

Khandhampi tassa chindeyya, attho ce tādiso siyā’’ti.

“Of a tree in whose shade one might sit or lie, one may even cut down its trunk, if such a need should arise.”

261.

261.

‘‘Yassa [Pg.155] rukkhassa chāyāya, nisīdeyya sayeyya vā;

Na tassa pattaṃ bhindeyya, mittadubbho hi pāpako’’ti.

“Of a tree in whose shade one might sit or lie, one should not harm even a leaf, for a betrayer of a friend is indeed evil.”

262.

262.

‘‘Yassa rukkhassa chāyāya, nisīdeyya sayeyya vā;

Samūlampi taṃ abbuhe, attho ce tādiso siyā’’ti.

“Of a tree in whose shade one might sit or lie, one may uproot it completely, if such a need should arise.”

263.

263.

‘‘Yassekarattimpi ghare vaseyya, yatthannapānaṃ puriso labhetha;

Na tassa pāpaṃ manasāpi cintaye, kataññutā sappurisehi vaṇṇitā.

“In whose house one might stay for even a single night, from whom a person might receive food and drink, towards him one should not think evil even in the mind; gratitude is praised by the good.”

264.

264.

‘‘Yassekarattimpi ghare vaseyya, annena pānena upaṭṭhito siyā;

Na tassa pāpaṃ manasāpi cintaye, adubbhapāṇī dahate mittadubbhiṃ.

“In whose house one might stay for even a single night, and by whom one might be served with food and drink, towards him one should not think evil even in the mind; the hand that does no harm burns the betrayer of a friend.”

265.

265.

‘‘Yo pubbe katakalyāṇo, pacchā pāpena hiṃsati;

Allapāṇihato poso, na so bhadrāni passatī’’ti.

“Whoever, having previously received a good deed, later harms the benefactor with evil—that person, being ungrateful, does not attain good fortune.”

266.

266.

‘‘Nāhaṃ devena vā manussena vā, issariyena vāhaṃ suppasayho;

Yakkhohamasmi paramiddhipatto, dūraṅgamo vaṇṇabalūpapanno’’ti.

“I cannot be subdued by a god, or by a human, or by one with power. I am a yakkha endowed with supreme psychic power, able to travel far, and possessed of beauty and strength.”

267.

267.

‘‘Pāṇi te sabbaso vaṇṇo, pañcadhāro madhussavo;

Nānārasā paggharanti, maññehaṃ taṃ purindada’’nti.

“Your hand is entirely of a golden color, five-streamed, and oozing sweetness. Various flavors stream forth from it. I think you are Purindada.”

268.

268.

‘‘Nāmhi devo na gandhabbo, nāpi sakko purindado;

Petaṃ maṃ aṅkura jānāhi, roruvamhā idhāgata’’nti.

“I am not a deva, nor a gandhabba, nor am I Sakka, the Giver in Former Times. Know me, Aṅkura, as a peta who has come here from Roruva.”

269.

269.

‘‘Kiṃsīlo kiṃsamācāro, roruvasmiṃ pure tuvaṃ;

Kena te brahmacariyena, puññaṃ pāṇimhi ijjhatī’’ti.

“When you were formerly in the city of Roruva, what was your virtue, what was your conduct? By what noble conduct is the fruit of merit accomplished in your hand?”

270.

270.

‘‘Tunnavāyo pure āsiṃ, roruvasmiṃ tadā ahaṃ;

Sukicchavutti kapaṇo, na me vijjati dātave.

“Formerly, I was a tailor in Roruva. At that time, I had a very difficult livelihood and was destitute; I had nothing to give.”

271.

271.

‘‘Nivesanañca [Pg.156] me āsi, asayhassa upantike;

Saddhassa dānapatino, katapuññassa lajjino.

“And my dwelling was near that of Asayha, a man of faith, a master of giving, a doer of merit, and one who was conscientious.”

272.

272.

‘‘Tattha yācanakā yanti, nānāgottā vanibbakā;

Te ca maṃ tattha pucchanti, asayhassa nivesanaṃ.

“To that place came supplicants and mendicants of various clans. And they would ask me there for the residence of Asayha.”

273.

273.

‘‘Kattha gacchāma bhaddaṃ vo, kattha dānaṃ padīyati;

Tesāhaṃ puṭṭho akkhāmi, asayhassa nivesanaṃ.

“‘Blessings to you! Where shall we go? Where are alms being given?’ Being asked thus by them, I would declare the residence of Asayha.”

274.

274.

‘‘Paggayha dakkhiṇaṃ bāhuṃ, ettha gacchatha bhaddaṃ vo;

Ettha dānaṃ padīyati, asayhassa nivesane.

“Raising my right arm, I would say: ‘Go here, blessings to you! Here alms are being given, in the residence of Asayha.’”

275.

275.

‘‘Tena pāṇi kāmadado, tena pāṇi madhussavo;

Tena me brahmacariyena, puññaṃ pāṇimhi ijjhatī’’ti.

“Because of that, my hand is a giver of all that is desired; because of that, my hand flows with excellent things. By that noble conduct of mine, the fruit of merit is accomplished in my hand.”

276.

276.

‘‘Na kira tvaṃ adā dānaṃ, sakapāṇīhi kassaci;

Parassa dānaṃ anumodamāno, pāṇiṃ paggayha pāvadi.

“Indeed, you did not give alms to anyone with your own hands; but rejoicing in another’s giving, you raised your hand and spoke.”

277.

277.

‘‘Tena pāṇi kāmadado, tena pāṇi madhussavo;

Tena te brahmacariyena, puññaṃ pāṇimhi ijjhati.

“Because of that, your hand is a giver of all that is desired; because of that, your hand flows with excellent things. By that noble conduct of yours, the fruit of merit is accomplished in your hand.”

278.

278.

‘‘Yo so dānamadā bhante, pasanno sakapāṇibhi;

So hitvā mānusaṃ dehaṃ, kiṃ nu so disataṃ gato’’ti.

“Venerable sir, he who gave alms with a confident mind and with his own hands—having abandoned the human body, to what destination has he gone?”

279.

279.

‘‘Nāhaṃ pajānāmi asayhasāhino, aṅgīrasassa gatiṃ āgatiṃ vā;

Sutañca me vessavaṇassa santike, sakkassa sahabyataṃ gato asayho’’ti.

“I do not know the destination or the return of Asayha the Endurer, of the Aṅgīrasa clan. But it has been heard by me in the presence of Vessavaṇa that Asayha has gone into the companionship of Sakka.”

280.

280.

‘‘Alameva kātuṃ kalyāṇaṃ, dānaṃ dātuṃ yathārahaṃ;

Pāṇiṃ kāmadadaṃ disvā, ko puññaṃ na karissati.

“It is indeed fitting to do good, to give a gift according to one’s means. Having seen the wish-granting hand, who would not perform meritorious deeds?”

281.

281.

‘‘So hi nūna ito gantvā, anuppatvāna dvārakaṃ;

Dānaṃ paṭṭhapayissāmi, yaṃ mamassa sukhāvahaṃ.

“Surely, having gone from here and reached Dvārakā, I will establish a practice of giving that will bring me happiness.”

282.

282.

‘‘Dassāmannañca pānañca, vatthasenāsanāni ca;

Papañca udapānañca, dugge saṅkamanāni cā’’ti.

“I shall give food and drink, clothing, lodging, and seats, as well as water-stands and wells, and bridges in places difficult to cross.”

283.

283.

‘‘Kena [Pg.157] te aṅgulī kuṇā, mukhañca kuṇalīkataṃ ;

Akkhīni ca paggharanti, kiṃ pāpaṃ pakataṃ tayā’’ti.

“Why are your fingers and toes crooked, and your face contorted? And your eyes stream with discharge. What evil deed was done by you?”

284.

284.

‘‘Aṅgīrasassa gahapatino, saddhassa gharamesino;

Tassāhaṃ dānavissagge, dāne adhikato ahuṃ.

“Of the householder Aṅgīrasa, a man of faith who lived at home, I was the one appointed over the giving at his distribution of gifts.”

285.

285.

‘‘Tattha yācanake disvā, āgate bhojanatthike;

Ekamantaṃ apakkamma, akāsiṃ kuṇaliṃ mukhaṃ.

“There, seeing supplicants who had come desiring food, I would go to one side and make a contorted face.”

286.

286.

‘‘Tena me aṅgulī kuṇā, mukhañca kuṇalīkataṃ;

Akkhīni me paggharanti, taṃ pāpaṃ pakataṃ mayā’’ti.

“Because of that, my fingers and toes are crooked and my face is contorted; my eyes stream. That evil deed was done by me.”

287.

287.

‘‘Dhammena te kāpurisa, mukhañca kuṇalīkataṃ;

Akkhīni ca paggharanti, yaṃ taṃ parassa dānassa;

Akāsi kuṇaliṃ mukhaṃ.

“Rightly so, O wretched man, your face is contorted and your eyes stream, because at another’s gift you made a contorted face.”

288.

288.

‘‘Kathaṃ hi dānaṃ dadamāno, kareyya parapattiyaṃ;

Annaṃ pānaṃ khādanīyaṃ, vatthasenāsanāni ca.

“How indeed, while giving a gift, could one have it accomplished by another? Food, drink, edibles, clothing, lodging, and seats—”

289.

289.

‘‘So hi nūna ito gantvā, anuppatvāna dvārakaṃ;

Dānaṃ paṭṭhapayissāmi, yaṃ mamassa sukhāvahaṃ.

“Surely, having gone from here and reached Dvārakā, I will establish a gift that will be conducive to my happiness.”

290.

290.

‘‘Dassāmannañca pānañca, vatthasenāsanāni ca;

Papañca udapānañca, dugge saṅkamanāni cā’’ti.

“I shall give food and drink, clothing, lodging, and seats, water-stands and wells, and bridges in difficult passages.”

291.

291.

Tato hi so nivattitvā, anuppatvāna dvārakaṃ;

Dānaṃ paṭṭhapayi aṅkuro, yaṃtumassa sukhāvahaṃ.

Then, having turned back from there and reached Dvārakā, Aṅkura established a gift that was conducive to his happiness.

292.

292.

Adā annañca pānañca, vatthasenāsanāni ca;

Papañca udapānañca, vippasannena cetasā.

With a specially serene mind, he gave food and drink, clothing, lodging, and seats, water-stands and wells.

293.

293.

‘‘Ko chāto ko ca tasito, ko vatthaṃ paridahissati;

Kassa santāni yoggāni, ito yojentu vāhanaṃ.

“Who is hungry? And who is thirsty? Who will wear a garment? Whose teams are weary? Let them harness a vehicle from here.”

294.

294.

‘‘Ko chatticchati gandhañca, ko mālaṃ ko upāhanaṃ;

Itissu tattha ghosenti, kappakā sūdamāgadhā ;

Sadā sāyañca pāto ca, aṅkurassa nivesane.

“Who wants a parasol and perfume? Who wants a garland? Who wants sandals?” Thus the barbers, cooks, and perfumers proclaimed there, always in the evening and in the morning, in Aṅkura’s dwelling.

295.

295.

‘‘‘Sukhaṃ [Pg.158] supati aṅkuro’, iti jānāti maṃ jano;

Dukkhaṃ supāmi sindhaka, yaṃ na passāmi yācake.

“‘Aṅkura sleeps happily,’ thus the people know me. But I sleep in suffering, O Sindhaka, because I do not see supplicants.”

296.

296.

‘‘‘Sukhaṃ supati aṅkuro’, iti jānāti maṃ jano;

Dukkhaṃ sindhaka supāmi, appake su vanibbake’’ti.

“‘Aṅkura sleeps happily,’ thus the people know me. But I sleep in suffering, O Sindhaka, when the mendicants are few.”

297.

297.

‘‘Sakko ce te varaṃ dajjā, tāvatiṃsānamissaro;

Kissa sabbassa lokassa, varamāno varaṃ vare’’ti.

“If Sakka, lord of the Tāvatiṃsa devas and of all the world, were to grant you a boon, what boon would you, desiring one, choose?”

298.

298.

‘‘Sakko ce me varaṃ dajjā, tāvatiṃsānamissaro;

Kāluṭṭhitassa me sato, suriyuggamanaṃ pati;

Dibbā bhakkhā pātubhaveyyuṃ, sīlavanto ca yācakā.

“If Sakka, lord of the Tāvatiṃsa devas, were to grant me a boon, may it be that for me, having arisen early and waiting for the sunrise, divine foods would appear, and virtuous supplicants would appear.”

299.

299.

‘‘Dadato me na khīyetha, datvā nānutapeyyahaṃ;

Dadaṃ cittaṃ pasādeyyaṃ, etaṃ sakkaṃ varaṃ vare’’ti.

“May the requisites not be depleted for me while giving; having given, may I not regret it; while giving, may I gladden my mind. This is the boon I would choose from Sakka.”

300.

300.

‘‘Na sabbavittāni pare pavecche, dadeyya dānañca dhanañca rakkhe;

Tasmā hi dānā dhanameva seyyo, atippadānena kulā na honti.

“One should not give away all one's wealth to others; one should give gifts and also protect one's wealth. For that reason, wealth itself is better than giving; through excessive giving, families do not last.”

301.

301.

‘‘Adānamatidānañca, nappasaṃsanti paṇḍitā;

Tasmā hi dānā dhanameva seyyo, samena vatteyya sa dhīradhammo’’ti.

“Not giving and excessive giving the wise do not praise. For that reason, wealth itself is better than giving. One should act with moderation; that is the way of the wise.”

302.

302.

‘‘Aho vata re ahameva dajjaṃ, santo ca maṃ sappurisā bhajeyyuṃ;

Meghova ninnāni paripūrayanto, santappaye sabbavanibbakānaṃ.

“Ah, would that I myself might give, and that the peaceful and good people would associate with me! Just as a cloud, filling the lowlands, I would satisfy all mendicants.”

303.

303.

‘‘Yassa yācanake disvā, mukhavaṇṇo pasīdati;

Datvā attamano hoti, taṃ gharaṃ vasato sukhaṃ.

“For one whose facial complexion brightens upon seeing supplicants, and who, having given, is glad at heart—that is the happiness of one dwelling in a home.”

304.

304.

‘‘Yassa yācanake disvā, mukhavaṇṇo pasīdati;

Datvā attamano hoti, esā yaññassa sampadā.

“For one whose facial complexion brightens upon seeing supplicants, and who, having given, is glad at heart—this is the perfection of the sacrifice.”

305.

305.

‘‘Pubbeva [Pg.159] dānā sumano, dadaṃ cittaṃ pasādaye;

Datvā attamano hoti, esā yaññassa sampadā’’ti.

“One is glad of mind even before giving; while giving, one gladdens the mind; having given, one is glad at heart—this is the perfection of the sacrifice.”

306.

306.

Saṭṭhi vāhasahassāni, aṅkurassa nivesane;

Bhojanaṃ dīyate niccaṃ, puññapekkhassa jantuno.

In the dwelling of Aṅkura, who was desirous of merit, sixty thousand cartloads of food were always given to beings.

307.

307.

Tisahassāni sūdāni hi, āmuttamaṇikuṇḍalā;

Aṅkuraṃ upajīvanti, dāne yaññassa vāvaṭā.

Three thousand cooks wearing jewel earrings, engaged in the giving of the sacrifice, made their living from Aṅkura.

308.

308.

Saṭṭhi purisasahassāni, āmuttamaṇikuṇḍalā;

Aṅkurassa mahādāne, kaṭṭhaṃ phālenti māṇavā.

Sixty thousand young men, wearing jewel earrings, split wood for Aṅkura’s great giving.

309.

309.

Soḷasitthisahassāni, sabbālaṅkārabhūsitā;

Aṅkurassa mahādāne, vidhā piṇḍenti nāriyo.

Sixteen thousand women, adorned with all ornaments, formed various foods into balls for Aṅkura’s great giving.

310.

310.

Soḷasitthisahassāni, sabbālaṅkārabhūsitā;

Aṅkurassa mahādāne, dabbigāhā upaṭṭhitā.

Sixteen thousand women, adorned with all ornaments, stood in attendance holding ladles at Aṅkura’s great giving.

311.

311.

Bahuṃ bahūnaṃ pādāsi, ciraṃ pādāsi khattiyo;

Sakkaccañca sahatthā ca, cittīkatvā punappunaṃ.

The khattiya gave much to many, he gave for a long time; with reverence and with his own hand, showing respect again and again.

312.

312.

Bahū māse ca pakkhe ca, utusaṃvaccharāni ca;

Mahādānaṃ pavattesi, aṅkuro dīghamantaraṃ.

For many months and fortnights, seasons and years, Aṅkura carried on the great giving for a long time.

313.

313.

Evaṃ datvā yajitvā ca, aṅkuro dīghamantaraṃ;

So hitvā mānusaṃ dehaṃ, tāvatiṃsūpago ahu.

Thus having given and sacrificed for a long time, that Aṅkura, leaving the human body, went to the Tāvatiṃsa heaven.

314.

314.

Kaṭacchubhikkhaṃ datvāna, anuruddhassa indako;

So hitvā mānusaṃ dehaṃ, tāvatiṃsūpago ahu.

Indaka, having given a ladleful of almsfood to Anuruddha, left the human body and went to the Tāvatiṃsa heaven.

315.

315.

Dasahi ṭhānehi aṅkuraṃ, indako atirocati;

Rūpe sadde rase gandhe, phoṭṭhabbe ca manorame.

In ten respects, Indaka outshines Aṅkura: in delightful form, sound, taste, smell, and touch.

316.

316.

Āyunā yasasā ceva, vaṇṇena ca sukhena ca;

Ādhipaccena aṅkuraṃ, indako atirocati.

In lifespan and fame, in appearance and happiness, and in dominion, Indaka surpasses Aṅkura.

317.

317.

Tāvatiṃse yadā buddho, silāyaṃ paṇḍukambale;

Pāricchattakamūlamhi, vihāsi purisuttamo.

When the Buddha, the supreme among men, dwelt in Tāvatiṃsa, near the Pāricchattaka tree, on the stone seat named Paṇḍukambala,

318.

318.

Dasasu [Pg.160] lokadhātūsu, sannipatitvāna devatā;

Payirupāsanti sambuddhaṃ, vasantaṃ nagamuddhani.

Devas and brahmas dwelling in the ten thousand world-systems, having assembled, attend upon the Perfectly Enlightened One, who was dwelling on the peak of Mount Meru.

319.

319.

Na koci devo vaṇṇena, sambuddhaṃ atirocati;

Sabbe deve atikkamma, sambuddhova virocati.

No deva or brahma surpasses the Perfectly Enlightened One in radiance; only the Perfectly Enlightened One, having surpassed all devas and brahmas, shines forth.

320.

320.

Yojanāni dasa dve ca, aṅkuroyaṃ tadā ahu;

Avidūreva buddhassa, indako atirocati.

At that time, this Aṅkura was twelve yojanas away; Indaka, not far from the Buddha, outshone him.

321.

321.

Oloketvāna sambuddho, aṅkurañcāpi indakaṃ;

Dakkhiṇeyyaṃ sambhāvento, idaṃ vacanamabravi.

The Perfectly Enlightened One, having looked upon both Aṅkura and Indaka, wishing to make manifest the worthiness of the recipient of offerings, spoke these words:

322.

322.

‘‘Mahādānaṃ tayā dinnaṃ, aṅkura dīghamantaraṃ;

Atidūre nisinnosi, āgaccha mama santike’’ti.

“Aṅkura, you gave a great gift for a long time. You are seated very far away; come into my presence.”

323.

323.

Codito bhāvitattena, aṅkuro idamabravi;

‘‘Kiṃ mayhaṃ tena dānena, dakkhiṇeyyena suññataṃ.

Urged by the One with a Developed Mind, Aṅkura said this: “What is that gift to me, which was void of a worthy recipient?

324.

324.

‘‘Ayaṃ so indako yakkho, dajjā dānaṃ parittakaṃ;

Atirocati amhehi, cando tāragaṇe yathā’’ti.

“This deva Indaka, having given a small gift, surpasses us in splendor, just as the moon among a host of stars.”

325.

325.

‘‘Ujjaṅgale yathā khette, bījaṃ bahumpi ropitaṃ;

Na vipulaphalaṃ hoti, napi toseti kassakaṃ.

“Just as in a barren field, though much seed is sown, it does not yield abundant fruit, nor does it please the farmer.

326.

326.

‘‘Tatheva dānaṃ bahukaṃ, dussīlesu patiṭṭhitaṃ;

Na vipulaphalaṃ hoti, napi toseti dāyakaṃ.

“In the same way, a great gift established in the immoral does not yield abundant fruit, nor does it please the donor.

327.

327.

‘‘Yathāpi bhaddake khette, bījaṃ appampi ropitaṃ;

Sammā dhāraṃ pavecchante, phalaṃ toseti kassakaṃ.

“Just as in a fertile field, though little seed is sown, when the rain falls properly, the fruit pleases the farmer.

328.

328.

‘‘Tatheva sīlavantesu, guṇavantesu tādisu;

Appakampi kataṃ kāraṃ, puññaṃ hoti mahapphala’’nti.

“In the same way, for the virtuous, for those endowed with such qualities, a meritorious act, though small, is of great fruit.”

329.

329.

Viceyya dānaṃ dātabbaṃ, yattha dinnaṃ mahapphalaṃ;

Viceyya dānaṃ datvāna, saggaṃ gacchanti dāyakā.

A gift should be given with discernment, where what is given yields great fruit. Having given a gift with discernment, donors go to the heavenly world.

330.

330.

Viceyya [Pg.161] dānaṃ sugatappasatthaṃ, ye dakkhiṇeyyā idha jīvaloke;

Etesu dinnāni mahapphalāni, bījāni vuttāni yathā sukhetteti.

Giving with discernment is praised by the Sugata. Gifts given to those worthy of offerings here in the world of living beings are of great fruit, just like seeds sown in a good field.

Aṅkurapetavatthu navamaṃ.

The Ninth: The Story of the Peta Aṅkura.

10. Uttaramātupetivatthu

10. The Story of Uttara's Mother, the Petī

331.

331.

Divāvihāragataṃ bhikkhuṃ, gaṅgātīre nisinnakaṃ;

Taṃ petī upasaṅkamma, dubbaṇṇā bhīrudassanā.

A female peta, of ugly complexion and frightful to see, approached a bhikkhu who had gone for his day's abiding and was seated on the bank of the Ganges.

332.

332.

Kesā cassā atidīghā, yāvabhūmāvalambare ;

Kesehi sā paṭicchannā, samaṇaṃ etadabravi.

Her hair was exceedingly long, hanging down to the ground. Covered by her hair, she spoke thus to the recluse:

333.

333.

‘‘Pañcapaṇṇāsavassāni, yato kālaṅkatā ahaṃ;

Nābhijānāmi bhuttaṃ vā, pītaṃ vā pana pāniyaṃ;

Dehi tvaṃ pāniyaṃ bhante, tasitā pāniyāya me’’ti.

“For fifty-five years, ever since I passed away, I do not recall having eaten or drunk any water. Give me water, venerable sir; I am thirsty for water.”

334.

334.

‘‘Ayaṃ sītodikā gaṅgā, himavantato sandati;

Piva etto gahetvāna, kiṃ maṃ yācasi pāniya’’nti.

“This cool-watered Ganges flows from the Himālaya. Take from it and drink. Why do you ask me for water?”

335.

335.

‘‘Sacāhaṃ bhante gaṅgāya, sayaṃ gaṇhāmi pāniyaṃ;

Lohitaṃ me parivattati, tasmā yācāmi pāniya’’nti.

“Venerable sir, if I myself take water from the Ganges, it turns to blood for me; therefore, I ask for water.”

336.

336.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissa kammavipākena, gaṅgā te hoti lohita’’nti.

“What evil deed was done by you with body, speech, or mind? By the result of what kamma does the Ganges become blood for you?”

337.

337.

‘‘Putto me uttaro nāma, saddho āsi upāsako;

So ca mayhaṃ akāmāya, samaṇānaṃ pavecchati.

“My son, named Uttara, was a faithful lay follower. And he, against my will, gives to recluses.

338.

338.

‘‘Cīvaraṃ piṇḍapātañca, paccayaṃ sayanāsanaṃ;

Tamahaṃ paribhāsāmi, maccherena upaddutā.

“Robes, almsfood, requisites, lodging, and seating—I reviled him for it, afflicted by stinginess.

339.

339.

‘‘Yaṃ tvaṃ mayhaṃ akāmāya, samaṇānaṃ pavecchasi;

Cīvaraṃ piṇḍapātañca, paccayaṃ sayanāsanaṃ.

“‘Whatever you give to recluses against my will—robes, almsfood, requisites, lodging, and seating—

340.

340.

‘‘Etaṃ [Pg.162] te paralokasmiṃ, lohitaṃ hotu uttara;

Tassa kammassa vipākena, gaṅgā me hoti lohita’’nti.

“‘May that become blood for you in the next world, Uttara!’ By the result of that kamma, the Ganges becomes blood for me.”

Uttaramātupetivatthu dasamaṃ.

The Tenth: The Story of Uttara's Mother, the Petī.

11. Suttapetavatthu

11. The Story of the Thread Peta

341.

341.

‘‘Ahaṃ pure pabbajitassa bhikkhuno, suttaṃ adāsiṃ upasaṅkamma yācitā;

Tassa vipāko vipulaphalūpalabbhati, bahukā ca me uppajjare vatthakoṭiyo.

“In a previous life, when asked, I approached and gave thread to a monk who had gone forth. The result of that is obtained as an abundant fruit, and for me many koṭis of cloths arise.”

342.

342.

‘‘Pupphābhikiṇṇaṃ ramitaṃ vimānaṃ, anekacittaṃ naranārisevitaṃ;

Sāhaṃ bhuñjāmi ca pārupāmi ca, pahūtavittā na ca tāva khīyati.

“A delightful celestial mansion, strewn with flowers, variously adorned, and frequented by men and women. I enjoy it and wear garments; my wealth is abundant and is not exhausted.

343.

343.

‘‘Tasseva kammassa vipākamanvayā, sukhañca sātañca idhūpalabbhati;

Sāhaṃ gantvā punadeva mānusaṃ, kāhāmi puññāni nayayyaputta ma’’nti.

“As a consequence of the result of that very kamma, happiness and pleasure are obtained here. I will go to the human world once again and perform meritorious deeds. Noble son, lead me!”

344.

344.

‘‘Satta tuvaṃ vassasatā idhāgatā,Jiṇṇā ca vuḍḍhā ca tahiṃ bhavissasi;

Sabbeva te kālakatā ca ñātakā,Kiṃ tattha gantvāna ito karissasī’’ti.

“Seven hundred years have passed for you who have come here. You will be old and aged there. All your relatives have passed away. What will you do by going there from here?”

345.

345.

‘‘Satteva vassāni idhāgatāya me, dibbañca sukhañca samappitāya;

Sāhaṃ gantvāna punadeva mānusaṃ, kāhāmi puññāni nayayyaputta ma’’nti.

“For me who came here, endowed with divine happiness, only seven years have passed. I will go to the human world once again and perform meritorious deeds. Noble son, lead me!”

346.

346.

So taṃ gahetvāna pasayha bāhāyaṃ, paccānayitvāna theriṃ sudubbalaṃ;

‘‘Vajjesi aññampi janaṃ idhāgataṃ, ‘karotha puññāni sukhūpalabbhati’’.

Taking her, the very frail elderly woman, forcibly by the arm and bringing her back, he said: ‘You should tell the other people who have come here: “Perform meritorious deeds; happiness is obtained.”’

347.

347.

‘‘Diṭṭhā [Pg.163] mayā akatena sādhunā, petā vihaññanti tatheva manussā;

Kammañca katvā sukhavedanīyaṃ, devā manussā ca sukhe ṭhitā pajā’’ti.

“I have seen that by not doing good, petas suffer, and humans likewise. And having done kamma that is to be experienced as pleasant, beings among devas and humans are established in happiness.”

Suttapetavatthu ekādasamaṃ.

The Eleventh: The Story of the Thread Petī.

12. Kaṇṇamuṇḍapetivatthu

12. The Story of the Petī of the Crop-Eared Dog

348.

348.

‘‘Soṇṇasopānaphalakā, soṇṇavālukasanthatā;

Tattha sogandhiyā vaggū, sucigandhā manoramā.

“Your pond has stairways and planks of gold, and is strewn with golden sand. There, lotuses are fragrant, lovely, pure-scented, and delightful.

349.

349.

‘‘Nānārukkhehi sañchannā, nānāgandhasameritā;

Nānāpadumasañchannā, puṇḍarīkasamotatā.

“Your pond is covered with various trees and wafted by various fragrances. It is covered with various red lotuses and filled with white lotuses.

350.

350.

‘‘Surabhiṃ sampavāyanti, manuññā māluteritā;

Haṃsakoñcābhirudā ca, cakkavakkābhikūjitā.

“Pleasant fragrances, stirred by the wind, waft about. It is delightful, resounding with swans and herons, and cooed over by ruddy sheldrakes.

351.

351.

‘‘Nānādijagaṇākiṇṇā, nānāsaragaṇāyutā;

Nānāphaladharā rukkhā, nānāpupphadharā vanā.

“It is thronged with flocks of various birds and endowed with various choruses of sounds. For you there are trees bearing various fruits and groves bearing various flowers.

352.

352.

‘‘Na manussesu īdisaṃ, nagaraṃ yādisaṃ idaṃ;

Pāsādā bahukā tuyhaṃ, sovaṇṇarūpiyāmayā;

Daddallamānā ābhenti, samantā caturo disā.

“Among humans there is no city such as this. Your many palaces, made of gold and silver, shining brilliantly, illuminate the four directions all around.

353.

353.

‘‘Pañca dāsisatā tuyhaṃ, yā temā paricārikā;

Tā kambukāyūradharā, kañcanāveḷabhūsitā.

“You have five hundred female servants who are your attendants; they wear conch-shell bangles and armlets, and are adorned with golden chaplets.

354.

354.

‘‘Pallaṅkā bahukā tuyhaṃ, sovaṇṇarūpiyāmayā;

Kadalimigasañchannā, sajjā gonakasanthatā.

“Yours are many couches, made of gold and silver, covered with kadali-deer hides, prepared, and spread with long-fleeced rugs.

355.

355.

‘‘Yattha tvaṃ vāsūpagatā, sabbakāmasamiddhinī;

Sampattāyaḍḍharattāya, tato uṭṭhāya gacchasi.

“On whichever couch you go to dwell, fulfilled with all sensual pleasures, when midnight arrives, you rise from there and depart.

356.

356.

‘‘Uyyānabhūmiṃ [Pg.164] gantvāna, pokkharaññā samantato;

Tassā tīre tuvaṃ ṭhāsi, harite saddale subhe.

“Having gone to the park-ground around the lotus pond, you stood on its bank, on the lovely green turf.

357.

357.

‘‘Tato te kaṇṇamuṇḍo sunakho, aṅgamaṅgāni khādati;

Yadā ca khāyitā āsi, aṭṭhisaṅkhalikā katā;

Ogāhasi pokkharaṇiṃ, hoti kāyo yathā pure.

“Then a crop-eared dog devours your major and minor limbs. When you have been eaten and made into a mere chain of bones, you enter the lotus pond, and your body becomes as it was before.

358.

358.

‘‘Tato tvaṃ aṅgapaccaṅgī, sucāru piyadassanā;

Vatthena pārupitvāna, āyāsi mama santikaṃ.

“Then, complete with your major and minor limbs, very lovely and pleasing to see, having draped yourself with a garment, you come into my presence.

359.

359.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissa kammavipākena, kaṇṇamuṇḍo sunakho tavaaṅgamaṅgāni khādatī’’ti.

“What wrong deed was done by you with body, speech, or mind? By the result of what kamma does a crop-eared dog devour your major and minor limbs?”

360.

360.

‘‘Kimilāyaṃ gahapati, saddho āsi upāsako;

Tassāhaṃ bhariyā āsiṃ, dussīlā aticārinī.

“In Kimilā there was a householder, a faithful lay follower. I was his wife, immoral and adulterous.

361.

361.

‘‘So maṃ aticaramānāya, sāmiko etadabravi;

‘Netaṃ channaṃ patirūpaṃ, yaṃ tvaṃ aticarāsi maṃ’.

“While I was transgressing, my husband said this to me: ‘It is not seemly nor fitting that you transgress against me.’

362.

362.

‘‘Sāhaṃ ghorañca sapathaṃ, musāvādañca bhāsisaṃ;

‘Nāhaṃ taṃ aticarāmi, kāyena uda cetasā.

“I uttered a terrible oath and spoke a falsehood: ‘I do not transgress against you, with body or with mind.

363.

363.

‘‘‘Sacāhaṃ taṃ aticarāmi, kāyena uda cetasā;

Kaṇṇamuṇḍo yaṃ sunakho, aṅgamaṅgāni khādatu’.

“‘If I transgress against you, with body or with mind, may this crop-eared dog devour my major and minor limbs.’

364.

364.

‘‘Tassa kammassa vipākaṃ, musāvādassa cūbhayaṃ;

Satteva vassasatāni, anubhūtaṃ yato hi me;

Kaṇṇamuṇḍo ca sunakho, aṅgamaṅgāni khādati.

“For seven hundred years I have experienced the result of both that kamma and that falsehood; for that reason, the crop-eared dog devours my major and minor limbs.

365.

365.

‘‘Tvañca deva bahukāro, atthāya me idhāgato;

Sumuttāhaṃ kaṇṇamuṇḍassa, asokā akutobhayā.

“You, O lord, have been of great help; you have come here for my welfare. I am well freed from the crop-eared one, sorrowless and free from fear.

366.

366.

‘‘Tāhaṃ deva namassāmi, yācāmi pañjalīkatā;

Bhuñja amānuse kāme, rama deva mayā sahā’’ti.

“To you, O lord, I pay homage; with folded hands I entreat you: Enjoy these non-human sensual pleasures; rejoice, O lord, together with me.”

367.

367.

‘‘Bhuttā [Pg.165] amānusā kāmā, ramitomhi tayā saha;

Tāhaṃ subhage yācāmi, khippaṃ paṭinayāhi ma’’nti.

“Non-human sensual pleasures have been enjoyed; I have rejoiced with you. Therefore, O beautiful one, I ask you: Quickly lead me back.”

Kaṇṇamuṇḍapetivatthu dvādasamaṃ.

The Twelfth Story of the Crop-Eared Petī.

13. Ubbaripetavatthu

13. The Story of Ubbarī

368.

368.

Ahu rājā brahmadatto, pañcālānaṃ rathesabho;

Ahorattānamaccayā, rājā kālamakrubbatha.

There was a king named Brahmadatta, lord of the Pañcālas, pre-eminent among chariot warriors. With the passing of days and nights, that king met his time.

369.

369.

Tassa āḷāhanaṃ gantvā, bhariyā kandati ubbarī ;

Brahmadattaṃ apassantī, brahmadattāti kandati.

Having gone to his cremation ground, his wife, Ubbarī, wept. Not seeing Brahmadatta, she cried out, 'O Brahmadatta!'

370.

370.

Isi ca tattha āgacchi, sampannacaraṇo muni;

So ca tattha apucchittha, ye tattha susamāgatā.

A sage came there, a wise one perfect in conduct. And he inquired of those who were assembled there.

371.

371.

‘‘Kassa idaṃ āḷāhanaṃ, nānāgandhasameritaṃ;

Kassāyaṃ kandati bhariyā, ito dūragataṃ patiṃ;

Brahmadattaṃ apassantī, ‘brahmadattā’ti kandati’’.

“Whose is this cremation ground, wafting various fragrances? Whose wife is this who weeps for her husband gone far from here, not seeing Brahmadatta and crying out, 'O Brahmadatta!'?”

372.

372.

Te ca tattha viyākaṃsu, ye tattha susamāgatā;

‘‘Brahmadattassa bhadante, brahmadattassa mārisa.

Those who were assembled there explained: “It is Brahmadatta’s, good sir; it is Brahmadatta’s, venerable sir.

373.

373.

‘‘Tassa idaṃ āḷāhanaṃ, nānāgandhasameritaṃ;

Tassāyaṃ kandati bhariyā, ito dūragataṃ patiṃ;

Brahmadattaṃ apassantī, ‘brahmadattā’ti kandati’’.

“This cremation ground, wafting various fragrances, is his. This woman who weeps for her husband gone far from here, not seeing Brahmadatta and crying out ‘O Brahmadatta!’, is his wife.”

374.

374.

‘‘Chaḷāsītisahassāni, brahmadattassanāmakā;

Imasmiṃ āḷāhane daḍḍhā, tesaṃ kamanusocasī’’ti.

“Eighty-six thousand kings named Brahmadatta have been burned in this cremation ground. For which of them do you grieve?”

375.

375.

‘‘Yo rājā cūḷanīputto, pañcālānaṃ rathesabho;

Taṃ bhante anusocāmi, bhattāraṃ sabbakāmada’’nti.

“Venerable sir, that king who was the son of Cūḷanī, lord of the Pañcālas, pre-eminent among chariot warriors—for him, my husband, the giver of all desires, I grieve.”

376.

376.

‘‘Sabbe vāhesuṃ rājāno, brahmadattassanāmakā;

Sabbevacūḷanīputtā, pañcālānaṃ rathesabhā.

“All were kings named Brahmadatta. All were sons of Cūḷanī, lords of the Pañcālas, pre-eminent among chariot warriors.

377.

377.

‘‘Sabbesaṃ anupubbena, mahesittamakārayi;

Kasmā purimake hitvā, pacchimaṃ anusocasī’’ti.

“For all of them in succession you acted as chief queen. Why, having abandoned the former ones, do you grieve only for the last one?”

378.

378.

‘‘Ātume [Pg.166] itthibhūtāya, dīgharattāya mārisa;

Yassā me itthibhūtāya, saṃsāre bahubhāsasī’’ti.

“Venerable sir, you speak much of my being a woman in saṃsāra. For me, who has been a woman for a long time, was I always reborn only as a woman?”

379.

379.

‘‘Ahu itthī ahu puriso, pasuyonimpi āgamā;

Evametaṃ atītānaṃ, pariyanto na dissatī’’ti.

“Sometimes you were a woman, sometimes you were a man, and you have also been born in an animal womb. Thus, for your past existences, no end can be seen.”

380.

380.

‘‘Ādittaṃ vata maṃ santaṃ, ghatasittaṃva pāvakaṃ;

Vārinā viya osiñcaṃ, sabbaṃ nibbāpaye daraṃ.

“Indeed, I was burning like a fire sprinkled with ghee. As if sprinkling it with water, you have extinguished all my anguish.

381.

381.

‘‘Abbahī vata me sallaṃ, sokaṃ hadayanissitaṃ;

Yo me sokaparetāya, patisokaṃ apānudi.

“Indeed, you have extracted the dart of sorrow lodged in my heart, you who have dispelled the grief for my husband for me, who was overcome by sorrow.”

382.

382.

‘‘Sāhaṃ abbūḷhasallāsmi, sītibhūtāsmi nibbutā;

Na socāmi na rodāmi, tava sutvā mahāmunī’’ti.

“I am one whose dart has been extracted; I have become cool and am quenched. Having heard your words, O great sage, I no longer grieve, nor do I weep.”

383.

383.

Tassa taṃ vacanaṃ sutvā, samaṇassa subhāsitaṃ;

Pattacīvaramādāya, pabbaji anagāriyaṃ.

Having heard that well-spoken word of the ascetic, she took up bowl and robes and went forth into the homeless life.

384.

384.

Sā ca pabbajitā santā, agārasmā anagāriyaṃ;

Mettācittaṃ abhāvesi, brahmalokūpapattiyā.

And she, having gone forth from home into homelessness and being at peace, developed a mind of loving-kindness for the sake of rebirth in the Brahma-world.

385.

385.

Gāmā gāmaṃ vicarantī, nigame rājadhāniyo;

Uruvelā nāma so gāmo, yattha kālamakrubbatha.

Wandering from village to village, and to market towns and royal cities, she met her time in a village named Uruvelā.

386.

386.

Mettācittaṃ ābhāvetvā, brahmalokūpapattiyā;

Itthicittaṃ virājetvā, brahmalokūpagā ahūti.

Having developed a mind of loving-kindness for the sake of rebirth in the Brahma-world, and having become dispassionate towards a woman's mind, she became one who went to the Brahma-world.

Ubbaripetavatthu terasamaṃ.

The Thirteenth Story of the Peta Ubbarī.

Ubbarivaggo dutiyo niṭṭhito.

The Second Chapter, the Ubbarī Chapter, is finished.

Tassuddānaṃ –

The summary thereof:

Mocakaṃ mātā mattā ca, nandā kuṇḍalīnā ghaṭo;

Dve seṭṭhī tunnavāyo ca, uttara suttakaṇṇa ubbarīti.

Pantha, the Mother, and Tissā; Nandā, Kuṇḍalīna, and Ghaṭa; the two Merchants and the Tailor; Uttara, Sutta, Kaṇṇa, and Ubbarī.

3. Cūḷavaggo

3. The Minor Chapter

1. Abhijjamānapetavatthu

1. The Story of the Peta on the Unbroken Water

387.

387.

‘‘Abhijjamāne [Pg.167] vārimhi, gaṅgāya idha gacchasi;

Naggo pubbaddhapetova māladhārī alaṅkato;

Kuhiṃ gamissasi peta, kattha vāso bhavissatī’’ti.

“On the unbroken water of the Ganges you walk here, naked, adorned with garlands, like a celestial being with only the front half of his body. O peta, where will you go? Where will your dwelling be?”

388.

388.

‘‘Cundaṭṭhilaṃ gamissāmi, peto so iti bhāsati;

Antare vāsabhagāmaṃ, bārāṇasiṃ ca santike’’.

That peta says thus: “I will go to Cundaṭṭhila, situated between Vāsabhagāma and Bārāṇasī, and near to Bārāṇasī.”

389.

389.

Tañca disvā mahāmatto, koliyo iti vissuto;

Sattuṃ bhattañca petassa, pītakañca yugaṃ adā.

And having seen him, the great minister renowned as Koḷita gave meal and rice and a pair of yellow garments, dedicating them to the peta.

390.

390.

Nāvāya tiṭṭhamānāya, kappakassa adāpayi;

Kappakassa padinnamhi, ṭhāne petassa dissatha.

While the boat was stopped, he had the gift given to a barber who was a lay follower. When it was given to the barber, at that very moment it appeared on the peta's body.

391.

391.

Tato suvatthavasano, māladhārī alaṅkato;

Ṭhāne ṭhitassa petassa, dakkhiṇā upakappatha;

Tasmā dajjetha petānaṃ, anukampāya punappunaṃ.

Thereupon, that peta became well-clothed and adorned with flower garlands. The offering, established in a worthy recipient, accrued to that peta. Therefore, out of compassion, one should repeatedly give offerings for the petas.

392.

392.

Sātunnavasanā eke, aññe kesanivāsanā ;

Petā bhattāya gacchanti, pakkamanti disodisaṃ.

Some petas wear ragged garments; others are clothed only in their own hair. The petas go for food; they wander from one direction to another.

393.

393.

Dūre eke padhāvitvā, aladdhāva nivattare;

Chātā pamucchitā bhantā, bhūmiyaṃ paṭisumbhitā.

Some, having run far for food, return having obtained nothing. Hungry, faint, and bewildered, they fall collapsed upon the ground.

394.

394.

Te ca tattha papatitā, bhūmiyaṃ paṭisumbhitā;

Pubbe akatakalyāṇā, aggidaḍḍhāva ātape.

And there they lie fallen, collapsed upon the ground—those who in the past did no wholesome deeds—like those scorched by fire in the heat of the sun.

395.

395.

‘‘Mayaṃ pubbe pāpadhammā, gharaṇī kulamātaro;

Santesu deyyadhammesu, dīpaṃ nākamha attano.

“In a past life, we, being housewives and clan-mothers, were of evil nature. Though there were things suitable for giving, we made no refuge for ourselves.”

396.

396.

‘‘Pahūtaṃ annapānampi, apissu avakirīyati;

Sammaggate pabbajite, na ca kiñci adamhase.

“Though food and drink were abundant, and some was even thrown away, we gave nothing at all to a renunciant of good conduct.”

397.

397.

‘‘Akammakāmā [Pg.168] alasā, sādukāmā mahagghasā;

Ālopapiṇḍadātāro, paṭiggahe paribhāsimhase.

“We were averse to deeds and lazy, desiring fine tastes and gluttonous; we reviled the givers of even a morsel of almsfood and the recipients.”

398.

398.

‘‘Te gharā tā ca dāsiyo, tānevābharaṇāni no;

Te aññe paricārenti, mayaṃ dukkhassa bhāgino.

“Those houses, those female slaves, and those very ornaments of ours—others now enjoy them, while we are the partakers of suffering.”

399.

399.

‘‘Veṇī vā avaññā honti, rathakārī ca dubbhikā;

Caṇḍālī kapaṇā honti, kappakā ca punappunaṃ.

“And when reborn among humans, again and again they become bamboo-weavers or despised people, leather-workers or treacherous people, caṇḍālas or the wretched, and barbers.”

400.

400.

‘‘Yāni yāni nihīnāni, kulāni kapaṇāni ca;

Tesu tesveva jāyanti, esā maccharino gati.

“Whatever families are low and wretched, in those very families they are born; this is the destination of the stingy.”

401.

401.

‘‘Pubbe ca katakalyāṇā, dāyakā vītamaccharā;

Saggaṃ te paripūrenti, obhāsenti ca nandanaṃ.

“But those who in a past life have done wholesome deeds, who are givers free from stinginess, they fill the heavenly world and illuminate the Nandana grove.”

402.

402.

‘‘Vejayante ca pāsāde, ramitvā kāmakāmino;

Uccākulesu jāyanti, sabhogesu tato cutā.

“Having delighted in the Vejayanta Palace, enjoying sensual pleasures as they wish, they pass away from there and are reborn in high families endowed with wealth.”

403.

403.

‘‘Kūṭāgāre ca pāsāde, pallaṅke gonakatthate;

Bījitaṅgā morahatthehi, kule jātā yasassino.

“Born into renowned families, they delight in gabled halls and palaces, on couches spread with long-fleeced covers, their bodies fanned by hands holding peacock-feather fans.”

404.

404.

‘‘Aṅkato aṅkaṃ gacchanti, māladhārī alaṅkatā;

Dhātiyo upatiṭṭhanti, sāyaṃ pātaṃ sukhesino.

“They are passed from lap to lap. Adorned with flower garlands, nurses attend them evening and morning, desiring their happiness.”

405.

405.

‘‘Nayidaṃ akatapuññānaṃ, katapuññānamevidaṃ;

Asokaṃ nandanaṃ rammaṃ, tidasānaṃ mahāvanaṃ.

“The great forest of the Thirty-three, the Nandana grove, is sorrowless and delightful. This is not for those who have not done merit; this is only for those who have done merit.”

406.

406.

‘‘Sukhaṃ akatapuññānaṃ, idha natthi parattha ca;

Sukhañca katapuññānaṃ, idha ceva parattha ca.

“For those who have not done merit, there is no happiness either here or in the next world; but for those who have done merit, there is happiness both here and in the next world.”

407.

407.

‘‘Tesaṃ sahabyakāmānaṃ, kattabbaṃ kusalaṃ bahuṃ;

Katapuññā hi modanti, sagge bhogasamaṅgino’’ti.

“By those desiring to be in their company, much that is wholesome should be done. For indeed, those who have done merit rejoice in the heavenly world, endowed with celestial enjoyments.”

Abhijjamānapetavatthu paṭhamaṃ.

The First Story: The Peta on the Unbroken Water.

2. Sāṇavāsītherapetavatthu

2. The Story of the Peta and the Elder Sāṇavāsī

408.

408.

Kuṇḍināgariyo thero, sāṇavāsi nivāsiko;

Poṭṭhapādoti nāmena, samaṇo bhāvitindriyo.

An elder from the city of Kuṇḍi, a resident of Sāṇavāsa, an ascetic named Poṭṭhapāda, was one whose spiritual faculties were developed.

409.

409.

Tassa [Pg.169] mātā pitā bhātā, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā.

His mother, father, and brother, having gone to a woeful state, belonged to the world of Yama; having done evil deeds, they had passed from this world to the realm of petas.

410.

410.

Te duggatā sūcikaṭṭā, kilantā naggino kisā;

Uttasantā mahattāsā, na dassenti kurūrino.

Those cruel ones in that woeful state were tormented by piercing hunger, weary, naked, and emaciated; terrified and with great fear, they did not show themselves.

411.

411.

Tassa bhātā vitaritvā, naggo ekapathekako;

Catukuṇḍiko bhavitvāna, therassa dassayītumaṃ.

His brother, having overcome his fear, naked and alone on a narrow path, crawling on all fours, showed himself to the elder.

412.

412.

Thero cāmanasikatvā, tuṇhībhūto atikkami;

So ca viññāpayī theraṃ, ‘bhātā petagato ahaṃ’.

The elder, however, not paying attention, passed by in silence. But that peta informed the elder: ‘I am your brother, who has gone to the peta-state.’

413.

413.

‘‘Mātā pitā ca te bhante, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā.

‘Venerable sir, your mother and father, having gone to a woeful state, belong to the world of Yama; having done evil deeds, they have passed from this world to the realm of petas.’

414.

414.

‘‘Te duggatā sūcikaṭṭā, kilantā naggino kisā;

Uttasantā mahattāsā, na dassenti kurūrino.

‘Those cruel ones in that woeful state are tormented by piercing hunger, weary, naked, and emaciated; terrified and with great fear, they do not show themselves.

415.

415.

‘‘Anukampassu kāruṇiko, datvā anvādisāhi no;

Tava dinnena dānena, yāpessanti kurūrino’’ti.

‘O compassionate one, have compassion on us! Having given a gift, dedicate the merit to us. By the gift given by you, we cruel ones will be able to sustain ourselves.’

416.

416.

Thero caritvā piṇḍāya, bhikkhū aññe ca dvādasa;

Ekajjhaṃ sannipatiṃsu, bhattavissaggakāraṇā.

The elder, having gone for alms-food, and twelve other monks, assembled together for the purpose of the meal.

417.

417.

Thero sabbeva te āha, ‘‘yathāladdhaṃ dadātha me;

Saṅghabhattaṃ karissāmi, anukampāya ñātinaṃ’’.

The elder said to all of them: ‘Give me whatever you have received. I will make an offering of food to the Sangha out of compassion for my relatives.’

418.

418.

Niyyādayiṃsu therassa, thero saṅghaṃ nimantayi;

Datvā anvādisi thero, mātu pitu ca bhātuno;

‘‘Idaṃ me ñātīnaṃ hotu, sukhitā hontu ñātayo’’.

They handed over their alms to the elder. The elder invited the Sangha. Having given, the elder dedicated the merit to his mother, father, and brother: ‘May this be for my relatives! May my relatives be happy!’

419.

419.

Samanantarānuddiṭṭhe, bhojanaṃ udapajjatha;

Suciṃ paṇītaṃ sampannaṃ, anekarasabyañjanaṃ.

Immediately upon the dedication of merit, food arose: pure, excellent, and perfect, with curries of various flavors.

420.

420.

Tato uddassayī bhātā, vaṇṇavā balavā sukhī;

‘‘Pahūtaṃ bhojanaṃ bhante, passa naggāmhase mayaṃ;

Tathā bhante parakkama, yathā vatthaṃ labhāmase’’ti.

Then his brother showed himself, handsome, strong, and happy, and said: ‘Venerable sir, there is abundant food, but see, we are naked. Venerable sir, please strive so that we may obtain clothing.’

421.

421.

Thero [Pg.170] saṅkārakūṭamhā, uccinitvāna nantake;

Pilotikaṃ paṭaṃ katvā, saṅghe cātuddise adā.

The elder, having collected coarse cloths from a rubbish heap and made them into a robe of rags, gave it to the Sangha of the four quarters.

422.

422.

Datvā anvādisī thero, mātu pitu ca bhātuno;

‘‘Idaṃ me ñātīnaṃ hotu, sukhitā hontu ñātayo’’.

Having given, the elder dedicated the merit to his mother, father, and brother: ‘May this be for my relatives! May my relatives be happy!’

423.

423.

Samanantarānuddiṭṭhe, vatthāni udapajjisuṃ;

Tato suvatthavasano, therassa dassayītumaṃ.

Immediately upon the dedication of merit, garments arose. Then, well-clothed, his brother showed himself to the elder.

424.

424.

‘‘Yāvatā nandarājassa, vijitasmiṃ paṭicchadā;

Tato bahutarā bhante, vatthānacchādanāni no.

‘Venerable sir, whatever apparel exists in the realm of King Nanda, our garments and coverings are far more numerous than that.

425.

425.

‘‘Koseyyakambalīyāni, khoma kappāsikāni ca;

Vipulā ca mahagghā ca, tepākāsevalambare.

‘Silks and woolens, linen and cotton fabrics, abundant and of great value—they hang in the sky.

426.

426.

‘‘Te mayaṃ paridahāma, yaṃ yaṃ hi manaso piyaṃ;

Tathā bhante parakkama, yathā gehaṃ labhāmase’’ti.

‘We clothe ourselves in whatever is pleasing to our minds. Venerable sir, please strive so that we may obtain a home.’

427.

427.

Thero paṇṇakuṭiṃ katvā, saṅghe cātuddise adā;

Datvā anvādisī thero, mātu pitu ca bhātuno;

‘‘Idaṃ me ñātīnaṃ hotu, sukhitā hontu ñātayo’’.

The elder made a leaf-hut and gave it to the Sangha of the four quarters. Having given, the elder dedicated the merit to his mother, father, and brother: ‘May this be for my relatives! May my relatives be happy!’

428.

428.

Samanantarānuddiṭṭhe, gharāni udapajjisuṃ;

Kūṭāgāranivesanā, vibhattā bhāgaso mitā.

Immediately upon the dedication of merit, houses arose—mansions with gabled roofs and dwellings, well-portioned and measured out.

429.

429.

‘‘Na manussesu īdisā, yādisā no gharā idha;

Api dibbesu yādisā, tādisā no gharā idha.

‘Among humans there are no such houses as we have here. Indeed, our houses here are just like those in the celestial realms.

430.

430.

‘‘Daddallamānā ābhenti, samantā caturo disā;

‘Tathā bhante parakkama, yathā pānīyaṃ labhāmase’’ti.

‘Blazing, they illuminate the four directions all around. Venerable sir, please strive so that we may obtain drinking water.’

431.

431.

Thero karaṇaṃ pūretvā, saṅghe cātuddise adā;

Datvā anvādisī thero, mātu pitu ca bhātuno;

‘‘Idaṃ me ñātīnaṃ hotu, sukhitā hontu ñātayo’.

The elder filled a water-strainer and gave it to the Sangha of the four quarters. Having given, the elder dedicated the merit to his mother, father, and brother: ‘May this be for my relatives! May my relatives be happy!’

432.

432.

Samanantarānuddiṭṭhe, pānīyaṃ udapajjatha;

Gambhīrā caturassā ca, pokkharañño sunimmitā.

Immediately upon the dedication of merit, drinking water arose in well-fashioned lotus ponds, deep and square.

433.

433.

Sītodikā [Pg.171] suppatitthā, sītā appaṭigandhiyā;

Padumuppalasañchannā, vārikiñjakkhapūritā.

With cool water and fine bathing places, cool and free from foul odors, covered with red and blue lotuses, and filled with their floral pollen.

434.

434.

Tattha nhatvā pivitvā ca, therassa paṭidassayuṃ;

‘‘Pahūtaṃ pānīyaṃ bhante, pādā dukkhā phalanti no’’.

Having bathed and drunk there, they showed themselves to the elder and said: ‘Venerable sir, there is abundant drinking water, but our feet are sore and cracked.

435.

435.

‘‘Āhiṇḍamānā khañjāma, sakkhare kusakaṇṭake;

‘Tathā bhante parakkama, yathā yānaṃ labhāmase’’’ti.

‘As we wander about, we limp on gravel and kusa-thorns. Venerable sir, please strive so that we may obtain a vehicle.’

436.

436.

Thero sipāṭikaṃ laddhā, saṅghe cātuddise adā;

Datvā anvādisī thero, mātu pitu ca bhātuno;

‘‘Idaṃ me ñātīnaṃ hotu, sukhitā hontu ñātayo’’.

The elder, having obtained a sandal, gave it to the Sangha of the four quarters. Having given, the elder dedicated the merit to his mother, father, and brother: ‘May this be for my relatives! May my relatives be happy!’

437.

437.

Samanantarānuddiṭṭhe, petā rathena māgamuṃ;

‘‘Anukampitamha bhadante, bhattenacchādanena ca.

Immediately upon the dedication, the petas approached in a chariot, saying: ‘Venerable sir, we have been favored with compassion by you with food and clothing,

438.

438.

‘‘Gharena pānīyadānena, yānadānena cūbhayaṃ;

Muniṃ kāruṇikaṃ loke, bhante vanditumāgatā’’ti.

‘and with a dwelling, a gift of water, and a gift of a vehicle. Venerable sir, we have come to pay homage to you, the compassionate sage in the world.’

Sāṇavāsītherapetavatthu dutiyaṃ.

The Second Story: The Petas related to the Elder Sāṇavāsī.

3. Rathakārapetivatthu

3. The Story of the Female Peta of Rathakāra

439.

439.

‘‘Veḷuriyathambhaṃ ruciraṃ pabhassaraṃ, vimānamāruyha anekacittaṃ;

Tatthacchasi devi mahānubhāve, pathaddhani pannaraseva cando.

Having ascended a mansion with pillars of beryl, delightful and radiant, variously decorated, you dwell there, O goddess of great power, like the moon on the fifteenth day on its path.

440.

440.

‘‘Vaṇṇo ca te kanakassa sannibho, uttattarūpo bhusa dassaneyyo;

Pallaṅkaseṭṭhe atule nisinnā, ekā tuvaṃ natthi ca tuyha sāmiko.

Your complexion is like that of refined gold, your form like heated gold, exceedingly lovely to see. Seated on the best, incomparable couch, you are alone, and you have no husband.

441.

441.

‘‘Imā ca te pokkharaṇī samantā, pahūtamalyā bahupuṇḍarīkā;

Suvaṇṇacuṇṇehi samantamotthatā, na tattha paṅko paṇako ca vijjati.

And all around you are these lotus ponds, abounding in flowers and many white lotuses, strewn all around with golden sand; no mud or water-moss is found there.

442.

442.

‘‘Haṃsā [Pg.172] cime dassanīyā manoramā, udakasmimanupariyanti sabbadā;

Samayya vaggūpanadanti sabbe, bindussarā dundubhīnaṃva ghoso.

And these lovely, delightful swans always move about on the water. All together they sing sweetly, with melodious voices like the sound of kettledrums.

443.

443.

‘‘Daddallamānā yasasā yasassinī, nāvāya ca tvaṃ avalamba tiṭṭhasi;

Āḷārapamhe hasite piyaṃvade, sabbaṅgakalyāṇi bhusaṃ virocasi.

Blazing with glory, O glorious one, you stand leaning on a boat. O you with curved eyelashes, a sweet smile, and pleasant speech, beautiful in every limb, you shine exceedingly.

444.

444.

‘‘Idaṃ vimānaṃ virajaṃ same ṭhitaṃ, uyyānavantaṃ ratinandivaḍḍhanaṃ;

Icchāmahaṃ nāri anomadassane, tayā saha nandane idha moditu’’nti.

This mansion is stainless, standing on level ground, endowed with gardens, increasing delight and joy. O lady of flawless appearance, I wish to rejoice here with you in this pleasure grove.

445.

445.

‘‘Karohi kammaṃ idha vedanīyaṃ, cittañca te idha nihitaṃ bhavatu ;

Katvāna kammaṃ idha vedanīyaṃ, evaṃ mamaṃ lacchasi kāmakāmini’’nti.

Perform a deed that is to be experienced here, and let your mind be established on this. Having performed a deed that is to be experienced here, thus you will obtain me, one who enjoys sensual pleasures at will.

446.

446.

‘‘Sādhū’’ti so tassā paṭissuṇitvā, akāsi kammaṃ tahiṃ vedanīyaṃ;

Katvāna kammaṃ tahiṃ vedanīyaṃ, upapajji so māṇavo tassā sahabyatanti.

Saying, ‘Very well,’ he consented to her and performed a deed to be experienced there. Having performed a deed to be experienced there, that young man was reborn into her company.

Rathakārapetivatthu tatiyaṃ.

The Third Story: The Female Peta of Rathakāra.

Bhāṇavāraṃ dutiyaṃ niṭṭhitaṃ.

The Second Recitation Section is concluded.

4. Bhusapetavatthu

4. The Story of the Chaff Peta

447.

447.

‘‘Bhusāni eko sāliṃ punāparo, ayañca nārī sakamaṃsalohitaṃ;

Tuvañca gūthaṃ asuciṃ akantaṃ, paribhuñjasi kissa ayaṃ vipāko’’ti.

One scatters chaff of Sāli rice, and another does likewise; this woman consumes her own flesh and blood, and you consume foul, unpleasant excrement. Of what kamma is this the result?

448.

448.

‘‘Ayaṃ [Pg.173] pure mātaraṃ hiṃsati, ayaṃ pana kūṭavāṇijo;

Ayaṃ maṃsāni khāditvā, musāvādena vañceti.

This one formerly harmed his mother; this other was a fraudulent merchant; this one, having eaten meat, deceived with false speech.

449.

449.

‘‘Ahaṃ manussesu manussabhūtā, agārinī sabbakulassa issarā;

Santesu pariguhāmi, mā ca kiñci ito adaṃ.

When I was a human being among humans, I was a householder, the mistress of the entire household. Though I had possessions, I concealed them and gave nothing at all from this.

450.

450.

‘‘Musāvādena chādemi, ‘natthi etaṃ mama gehe;

Sace santaṃ niguhāmi, gūtho me hotu bhojanaṃ’.

With false speech I would conceal things, saying, ‘This is not in my house.’ If I am hiding what exists, may excrement become my food.

451.

451.

‘‘Tassa kammassa vipākena, musāvādassa cūbhayaṃ;

Sugandhaṃ sālino bhattaṃ, gūthaṃ me parivattati.

By the ripening of that kamma and of my false speech—of both—fragrant food of Sāli rice turns into excrement for me.

452.

452.

‘‘Avañjhāni ca kammāni, na hi kammaṃ vinassati;

Duggandhaṃ kiminaṃ mīḷaṃ, bhuñjāmi ca pivāmi cā’’ti.

For deeds are not fruitless; indeed, kamma is never destroyed. I eat and drink foul-smelling, worm-infested excrement.

Bhusapetavatthu catutthaṃ.

The Fourth Story: The Peta of the Chaff.

5. Kumārapetavatthu

5. The Story of the Boy-Peta

453.

453.

Accherarūpaṃ sugatassa ñāṇaṃ, satthā yathā puggalaṃ byākāsi;

Ussannapuññāpi bhavanti heke, parittapuññāpi bhavanti heke.

5. Wondrous is the nature of the Sugata's knowledge, how the Teacher made a declaration concerning a person. Some, indeed, have abundant merit, while others have little merit.

454.

454.

Ayaṃ kumāro sīvathikāya chaḍḍito, aṅguṭṭhasnehena yāpeti rattiṃ;

Na yakkhabhūtā na sarīsapā vā, viheṭhayeyyuṃ katapuññaṃ kumāraṃ.

This boy, cast away in a charnel ground, is sustained through the night by the moisture from his thumb. Neither yakkhas, spirits, nor crawling creatures would harm a boy who has made merit.

455.

455.

Sunakhāpimassa palihiṃsu pāde, dhaṅkā siṅgālā parivattayanti;

Gabbhāsayaṃ pakkhigaṇā haranti, kākā pana akkhimalaṃ haranti.

Dogs licked his feet; crows and jackals circled around. Flocks of birds carried away the afterbirth, while crows, for their part, carried away the dirt from his eyes.

456.

456.

Nayimassa [Pg.174] rakkhaṃ vidahiṃsu keci, na osadhaṃ sāsapadhūpanaṃ vā;

Nakkhattayogampi na aggahesuṃ, na sabbadhaññānipi ākiriṃsu.

No one arranged any protection for him, nor medicine or fumigation with mustard seeds. They did not determine the conjunction of the constellations for him, nor did they scatter all kinds of grain.

457.

457.

Etādisaṃ uttamakicchapattaṃ, rattābhataṃ sīvathikāya chaḍḍitaṃ;

Nonītapiṇḍaṃva pavedhamānaṃ, sasaṃsayaṃ jīvitasāvasesaṃ.

Having reached such an extreme plight, brought at night and cast away in the charnel ground, trembling like a ball of fresh butter, with only a doubtful remnant of life.

458.

458.

Tamaddasā devamanussapūjito, disvā ca taṃ byākari bhūripañño;

‘‘Ayaṃ kumāro nagarassimassa, aggakuliko bhavissati bhogato ca’’.

The one worshipped by devas and humans saw him, and having seen him, the one of vast wisdom declared: ‘This boy will become of the foremost family in this city, and possessed of great wealth.’

459.

459.

‘‘Kissa vataṃ kiṃ pana brahmacariyaṃ, kissa suciṇṇassa ayaṃ vipāko;

Etādisaṃ byasanaṃ pāpuṇitvā, taṃ tādisaṃ paccanubhossatiddhi’’nti.

‘What was his observance? What his holy life? Of what well-practiced deed is this the result, that having met with such a disaster, he will experience such power?’

460.

460.

Buddhapamukhassa bhikkhusaṅghassa, pūjaṃ akāsi janatā uḷāraṃ;

Tatrassa cittassahu aññathattaṃ, vācaṃ abhāsi pharusaṃ asabbhaṃ.

The populace made a magnificent offering to the Sangha of bhikkhus with the Buddha at its head. There, a change occurred in his mind, and he uttered harsh and ignoble speech.

461.

461.

So taṃ vitakkaṃ pavinodayitvā, pītiṃ pasādaṃ paṭiladdhā pacchā;

Tathāgataṃ jetavane vasantaṃ, yāguyā upaṭṭhāsi sattarattaṃ.

Having dispelled that thought, he afterwards regained joy and confidence. For seven nights he attended upon the Tathāgata, who was dwelling in Jetavana, with rice-gruel.

462.

462.

Tassa vataṃ taṃ pana brahmacariyaṃ, tassa suciṇṇassa ayaṃ vipāko;

Etādisaṃ byasanaṃ pāpuṇitvā, taṃ tādisaṃ paccanubhossatiddhiṃ.

That was his observance, that his holy life; this is the result of that well-practiced deed. Having met with such a disaster, he will experience such power.

463.

463.

Ṭhatvāna [Pg.175] so vassasataṃ idheva, sabbehi kāmehi samaṅgibhūto;

Kāyassa bhedā abhisamparāyaṃ, sahabyataṃ gacchati vāsavassāti.

Having remained here for a hundred years, endowed with all sensual pleasures, at the breaking up of the body, in the life to come, he will go to the companionship of Vāsava.

Kumārapetavatthu pañcamaṃ.

The Fifth Story: The Boy Peta.

6. Seriṇīpetavatthu

6. The Story of the Seriṇī-Petī

464.

464.

‘‘Naggā dubbaṇṇarūpāsi, kisā dhamanisanthatā;

Upphāsulike kisike, kā nu tvaṃ idha tiṭṭhasī’’ti.

“Naked and of ugly appearance you are, emaciated and covered with a network of veins. With protruding ribs, O frail one, who are you that stands here?”

465.

465.

‘‘Ahaṃ bhadante petīmhi, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā’’ti.

6. “Venerable sir, I am a petī, in a woeful state, belonging to the world of Yama. Having done an evil deed, I have gone from here to the world of the petas.”

466.

466.

‘‘Kiṃ nu kāyena vācāya, manasā kukkaṭaṃ kataṃ;

Kissa kammavipākena, petalokaṃ ito gatā’’ti.

“What evil deed was done by you with body, speech, or mind? By the ripening of what kamma have you gone from here to the world of the petas?”

467.

467.

‘‘Anāvaṭesu titthesu, viciniṃ aḍḍhamāsakaṃ;

Santesu deyyadhammesu, dīpaṃ nākāsimattano.

“At unguarded watering places, I would search for even half a māsaka. Though there were things to be given, I made no refuge for myself.

468.

468.

‘‘Nadiṃ upemi tasitā, rittakā parivattati;

Chāyaṃ upemi uṇhesu, ātapo parivattati.

“Thirsty, I approach a river, but it turns empty. When it is hot, I approach the shade, but it turns into scorching sunlight.

469.

469.

‘‘Aggivaṇṇo ca me vāto, ḍahanto upavāyati;

Etañca bhante arahāmi, aññañca pāpakaṃ tato.

“And a wind the color of fire blows upon me, scorching me. This I deserve, venerable sir, and other suffering more evil than that.

470.

470.

‘‘Gantvāna hatthiniṃ puraṃ, vajjesi mayha mātaraṃ;

‘Dhītā ca te mayā diṭṭhā, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā’.

“Go to the city of Hatthinī and tell my mother: ‘Your daughter has been seen by me, in a woeful state, belonging to the world of Yama. Having done an evil deed, she has gone from here to the world of the petas.’

471.

471.

‘‘Atthi me ettha nikkhittaṃ, anakkhātañca taṃ mayā;

Cattārisatasahassāni, pallaṅkassa ca heṭṭhato.

“‘There is wealth deposited by me here, and it was not told of by me: four hundred thousand underneath the couch.

472.

472.

‘‘Tato me dānaṃ dadatu, tassā ca hotu jīvikā;

Dānaṃ datvā ca me mātā, dakkhiṇaṃ anudicchatu ;

Tadāhaṃ sukhitā hessaṃ, sabbakāmasamiddhinī’’ti.

“‘From that, let her give a gift on my behalf, and let it also be a livelihood for her. And my mother, having given the gift, should dedicate the offering to me. Then I will be happy, endowed with all sensual pleasures.’”

473.

473.

‘‘Sādhū’’ti [Pg.176] so paṭissutvā, gantvāna hatthiniṃ puraṃ;

Having assented, saying, “Very well,” he went to the city of Hatthinī,

Avoca tassā mātaraṃ –

and spoke to her mother:

‘Dhītā ca te mayā diṭṭhā, duggatā yamalokikā;

“‘Your daughter has been seen by me, in a woeful state, belonging to the world of Yama.

Pāpakammaṃ karitvāna, petalokaṃ ito gatā’.

Having done an evil deed, she has gone from here to the world of the petas.’

474.

474.

‘‘Sā maṃ tattha samādapesi, ( ) vajjesi mayha mātaraṃ;

‘Dhītā ca te mayā diṭṭhā, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā’.

“She instructed me there, saying, ‘Tell my mother: “Your daughter has been seen by me, in a woeful state, belonging to the world of Yama. Having done an evil deed, she has gone from here to the world of the petas.”’

475.

475.

‘‘Atthi ca me ettha nikkhittaṃ, anakkhātañca taṃ mayā;

Cattārisatasahassāni, pallaṅkassa ca heṭṭhato.

“‘There is wealth deposited by me here, and it was not told of by me: four hundred thousand underneath the couch.

476.

476.

‘‘Tato me dānaṃ dadatu, tassā ca hotu jīvikā;

Dānaṃ datvā ca me mātā, dakkhiṇaṃ anudicchatu ( ) ;

‘Tadā sā sukhitā hessaṃ, sabbakāmasamiddhinī’’’ti.

“‘From that, let her give a gift on my behalf, and let it also be a livelihood for her. And my mother, having given the gift, should dedicate the offering to me. Then,’ she said, ‘I will be happy, endowed with all sensual pleasures.’”

477.

477.

Tato hi sā dānamadā, tassā dakkhiṇamādisī;

Petī ca sukhitā āsi, tassā cāsi sujīvikāti.

Then from that, she gave a gift and dedicated the offering to her. The petī became happy, and for the mother, there was a good livelihood.

Seriṇīpetavatthu chaṭṭhaṃ.

The Sixth Story: The Seriṇī Petī.

7. Migaluddakapetavatthu

7. The Story of the Deer-Hunter Peta

478.

478.

‘‘Naranāripurakkhato yuvā, rajanīyehi kāmaguṇehi sobhasi;

Divasaṃ anubhosi kāraṇaṃ, kimakāsi purimāya jātiyā’’ti.

“O youth, surrounded by men and women at night, you shine with delightful sensual pleasures. By day, you experience torment. What deed did you perform in a former birth?”

479.

479.

‘‘Ahaṃ rājagahe ramme, ramaṇīye giribbaje;

Migaluddo pure āsiṃ, lohitapāṇi dāruṇo.

“In delightful Rājagaha, in lovely Giribbaja, I was formerly a deer hunter, cruel and with blood-stained hands.

480.

480.

‘‘Avirodhakaresu pāṇisu, puthusattesu paduṭṭhamānaso;

Vicariṃ atidāruṇo sadā, parahiṃsāya rato asaññato.

With a malevolent mind toward harmless living beings and many creatures, I always wandered about, extremely cruel, delighting in harming others, unrestrained.

481.

481.

‘‘Tassa [Pg.177] me sahāyo suhadayo, saddho āsi upāsako;

Sopi maṃ anukampanto, nivāresi punappunaṃ.

I had a good-hearted friend, a faithful lay follower. He, out of compassion for me, repeatedly restrained me.

482.

482.

‘‘‘Mākāsi pāpakaṃ kammaṃ, mā tāta duggatiṃ agā;

Sace icchasi pecca sukhaṃ, virama pāṇavadhā asaṃyamā’.

‘Dear one, do not perform an evil deed; do not go to a woeful state. If you desire happiness after death, abstain from the unrestrained killing of living beings.’

483.

483.

‘‘Tassāhaṃ vacanaṃ sutvā, sukhakāmassa hitānukampino;

Nākāsiṃ sakalānusāsaniṃ, cirapāpābhirato abuddhimā.

Though I heard the words of him who desired my happiness and was compassionate for my welfare, being foolish and long delighting in evil, I did not follow his complete instruction.

484.

484.

‘‘So maṃ puna bhūrisumedhaso, anukampāya saṃyame nivesayi;

‘Sace divā hanasi pāṇino, atha te rattiṃ bhavatu saṃyamo’.

That one of vast and excellent wisdom, out of compassion, again established me in restraint, saying: ‘If you kill living beings by day, then at night, let there be restraint for you.’

485.

485.

‘‘Svāhaṃ divā hanitvā pāṇino, virato rattimahosi saññato;

Rattāhaṃ paricāremi, divā khajjāmi duggato.

I, having killed living beings by day, was abstinent and restrained at night. At night I am attended upon; by day, being wretched, I am devoured by dogs.

486.

486.

‘‘Tassa kammassa kusalassa, anubhomi rattiṃ amānusiṃ;

Divā paṭihatāva kukkurā, upadhāvanti samantā khādituṃ.

As the result of that wholesome kamma, at night I experience non-human bliss. By day, however, dogs, as if bearing a grudge, rush up from all around to devour me.

487.

487.

‘‘Ye ca te satatānuyogino, dhuvaṃ payuttā sugatassa sāsane;

Maññāmi te amatameva kevalaṃ, adhigacchanti padaṃ asaṅkhata’’nti.

But those who are constantly dedicated, steadfastly committed in the Dispensation of the Sugata, I think they attain the Deathless itself, the unconditioned state.

Migaluddakapetavatthu sattamaṃ.

The Story of the Hunter Peta, the Seventh.

8. Dutiyamigaluddakapetavatthu

8. The Second Story of the Deer-Hunter Peta

488.

488.

‘‘Kūṭāgāre ca pāsāde, pallaṅke gonakatthate;

Pañcaṅgikena turiyena, ramasi suppavādite.

8. In a gabled chamber and a palace, on a couch with a long-fleeced cover, you delight in the well-played five-fold music.

489.

489.

‘‘Tato [Pg.178] ratyā vivasāne, sūriyuggamanaṃ pati;

Apaviddho susānasmiṃ, bahudukkhaṃ nigacchasi.

Then, at the end of the night, towards sunrise, cast away in a charnel ground, you experience much suffering.

490.

490.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissa kammavipākena, idaṃ dukkhaṃ nigacchasi’’.

What misdeed was done by you with body, speech, or mind? By the result of what kamma do you experience this suffering?

491.

491.

‘‘Ahaṃ rājagahe ramme, ramaṇīye giribbaje;

Migaluddo pure āsiṃ, luddo cāsimasaññato.

In delightful Rājagaha, in lovely Giribbaja, I was formerly a hunter; I was cruel and unrestrained.

492.

492.

‘‘Tassa me sahāyo suhadayo, saddho āsi upāsako;

Tassa kulupako bhikkhu, āsi gotamasāvako;

Sopi maṃ anukampanto, nivāresi punappunaṃ.

I had a good-hearted friend, a faithful lay follower. A bhikkhu who frequented his family was a disciple of Gotama. He too, out of compassion for me, repeatedly restrained me.

493.

493.

‘‘‘Mākāsi pāpakaṃ kammaṃ, mā tāta duggatiṃ agā;

Sace icchasi pecca sukhaṃ, virama pāṇavadhā asaṃyamā’.

‘Dear one, do not perform an evil deed; do not go to a woeful state. If you desire happiness after death, abstain from the unrestrained killing of living beings.’

494.

494.

‘‘Tassāhaṃ vacanaṃ sutvā, sukhakāmassa hitānukampino;

Nākāsiṃ sakalānusāsaniṃ, cirapāpābhirato abuddhimā.

Though I heard the words of him who desired my happiness and was compassionate for my welfare, being foolish and long delighting in evil, I did not follow his complete instruction.

495.

495.

‘‘So maṃ puna bhūrisumedhaso, anukampāya saṃyame nivesayi;

‘Sace divā hanasi pāṇino, atha te rattiṃ bhavatu saṃyamo’.

That one of vast and excellent wisdom, out of compassion, again established me in restraint, saying: ‘If you kill living beings by day, then at night, let there be restraint for you.’

496.

496.

‘‘Svāhaṃ divā hanitvā pāṇino, virato rattimahosi saññato;

Rattāhaṃ paricāremi, divā khajjāmi duggato.

I, having killed living beings by day, was abstinent and restrained at night. At night I am attended upon; by day, being wretched, I am devoured by dogs.

497.

497.

‘‘Tassa kammassa kusalassa, anubhomi rattiṃ amānusiṃ;

Divā paṭihatāva kukkurā, upadhāvanti samantā khādituṃ.

As the result of that wholesome kamma, at night I experience non-human bliss. By day, however, dogs, as if bearing a grudge, rush up from all around to devour me.

498.

498.

‘‘Ye ca te satatānuyogino, dhuvaṃ payuttā sugatassa sāsane;

Maññāmi te amatameva kevalaṃ, adhigacchanti padaṃ asaṅkhata’’nti.

But those who are constantly dedicated, steadfastly committed in the Dispensation of the Sugata, I think they attain the Deathless itself, the unconditioned state.

Dutiyamigaluddakapetavatthu aṭṭhamaṃ.

The Second Story of the Hunter Peta, the Eighth.

9. Kūṭavinicchayikapetavatthu

9. The Story of the Peta of the Fraudulent Judge

499.

499.

‘‘Mālī [Pg.179] kiriṭī kāyūrī, gattā te candanussadā;

Pasannamukhavaṇṇosi, sūriyavaṇṇova sobhasi.

You wear garlands, a diadem, and armlets; your limbs are anointed with sandalwood. With a serene facial complexion, you shine like the sun.

500.

500.

‘‘Amānusā pārisajjā, ye teme paricārakā;

Dasa kaññāsahassāni, yā temā paricārikā;

Tā kambukāyūradharā, kañcanāveḷabhūsitā.

9. Your attendants in the assembly are non-human, these who serve you. Ten thousand maidens are your female attendants; they wear armlets made of conch and are adorned with golden hair ornaments.

501.

501.

‘‘Mahānubhāvosi tuvaṃ, lomahaṃsanarūpavā;

Piṭṭhimaṃsāni attano, sāmaṃ ukkacca khādasi.

You are of great majesty, having a hair-raising form; yet you tear the flesh from your own back and eat it yourself.

502.

502.

‘‘Kiṃ nu kāyena vācāya, manasā dukkuṭaṃ kataṃ;

Kissa kammavipākena, piṭṭhimaṃsāni attano;

Sāmaṃ ukkacca khādasī’’ti.

What evil deed was done by you with body, speech, or mind? As the result of what kamma do you tear the flesh from your own back and eat it yourself?

503.

503.

‘‘Attanohaṃ anatthāya, jīvaloke acārisaṃ;

Pesuññamusāvādena, nikativañcanāya ca.

For my own harm I conducted myself in the world of the living, by means of slander and false speech, and by deceit and fraud.

504.

504.

‘‘Tatthāhaṃ parisaṃ gantvā, saccakāle upaṭṭhite;

Atthaṃ dhammaṃ nirākatvā, adhammamanuvattisaṃ.

There, having gone into an assembly when the time for truth had come, I rejected what was beneficial and right, and followed what was wrong.

505.

505.

‘‘Evaṃ so khādatattānaṃ, yo hoti piṭṭhimaṃsiko;

Yathāhaṃ ajja khādāmi, piṭṭhimaṃsāni attano.

Thus does one who is a backbiter devour himself, just as I today devour the flesh from my own back.

506.

506.

‘‘Tayidaṃ tayā nārada sāmaṃ diṭṭhaṃ, anukampakā ye kusalā vadeyyuṃ;

Mā pesuṇaṃ mā ca musā abhāṇi, mā khosi piṭṭhimaṃsiko tuva’’nti.

This, Nārada, you have seen for yourself. The compassionate and the wise would say: ‘Do not speak slander, do not speak falsely, and do not become a backbiter.’

Kūṭavinicchayikapetavatthu navamaṃ.

The Story of the Peta of the Corrupt Adjudicator, the Ninth.

10. Dhātuvivaṇṇapetavatthu

10. The Story of the Peta Who Disparaged Relics

507.

507.

‘‘Antalikkhasmiṃ tiṭṭhanto, duggandho pūti vāyasi;

Mukhañca te kimayo pūtigandhaṃ, khādanti kiṃ kammamakāsi pubbe.

Standing in the sky, you emit a foul, putrid stench, and worms devour your mouth, which reeks of putrefaction. What kamma did you perform in the past?

508.

508.

‘‘Tato [Pg.180] satthaṃ gahetvāna, okkantanti punappunaṃ;

Khārena paripphositvā, okkantanti punappunaṃ.

Then, taking a knife, they carve you up again and again. Having sprinkled you with a caustic substance, they carve you up again and again.

509.

509.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissa kammavipākena, idaṃ dukkhaṃ nigacchasī’’ti.

10. What evil deed was done by you with body, speech, or mind? As the result of what kamma do you undergo this suffering?

510.

510.

‘‘Ahaṃ rājagahe ramme, ramaṇīye giribbaje;

Issaro dhanadhaññassa, supahūtassa mārisa.

In charming Rājagaha, in delightful Giribbaja, I was a master of abundant wealth and grain, venerable sir.

511.

511.

‘‘Tassāyaṃ me bhariyā ca, dhītā ca suṇisā ca me;

Tā mālaṃ uppalañcāpi, paccagghañca vilepanaṃ;

Thūpaṃ harantiyo vāresiṃ, taṃ pāpaṃ pakataṃ mayā.

When this wife of mine, my daughter, and my daughter-in-law were carrying garlands, water lilies, and fresh unguent to the stūpa, I prevented them. That evil deed was done by me.

512.

512.

‘‘Chaḷāsītisahassāni, mayaṃ paccattavedanā;

Thūpapūjaṃ vivaṇṇetvā, paccāma niraye bhusaṃ.

We are eighty-six thousand who, having disparaged veneration of the stūpa, burn fiercely in a state of woe, each experiencing the torment individually.

513.

513.

‘‘Ye ca kho thūpapūjāya, vattante arahato mahe;

Ādīnavaṃ pakāsenti, vivecayetha ne tato.

And as for those who proclaim the faults of the great veneration of the Arahant's stūpa while it is taking place, you should make them desist from that.

514.

514.

‘‘Imā ca passa āyantiyo, māladhārī alaṅkatā;

Mālāvipākaṃnubhontiyo, samiddhā ca tā yasassiniyo.

Behold these goddesses approaching, wearing garlands and adorned, enjoying the fruit of their offerings of garlands; they are prosperous and glorious.

515.

515.

‘‘Tañca disvāna accheraṃ, abbhutaṃ lomahaṃsanaṃ;

Namo karonti sappaññā, vandanti taṃ mahāmuniṃ.

And seeing that marvel, wonderful and hair-raising, the wise pay homage; they venerate that great sage.

516.

516.

‘‘Sohaṃ nūna ito gantvā, yoniṃ laddhāna mānusiṃ;

Thūpapūjaṃ karissāmi, appamatto punappuna’’nti.

Surely, when I depart from here and obtain a human birth, I will venerate the stūpa, being heedful again and again.

Dhātuvivaṇṇapetavatthu dasamaṃ.

The tenth, the Story of the Peta Who Disparaged the Relics.

Cūḷavaggo tatiyo niṭṭhito.

The Third Minor Chapter is concluded.

Tassuddānaṃ –

The summary thereof:

Abhijjamāno kuṇḍiyo, rathakārī bhusena ca;

Kumāro gaṇikā ceva, dve luddā piṭṭhipūjanā;

Vaggo tena pavuccatīti.

Abhijjamāna, Kuṇḍiya, the Chariot-maker, and the one with Chaff; the Youth and the Courtesan, the two Hunters, the Back-eater, and the Veneration story. By these the chapter is named.

4. Mahāvaggo

4. The Great Chapter

1. Ambasakkarapetavatthu

1. The Story of the Ambasakkara Peta

517.

517.

Vesālī [Pg.181] nāma nagaratthi vajjīnaṃ, tattha ahu licchavi ambasakkaro ;

Disvāna petaṃ nagarassa bāhiraṃ, tattheva pucchittha taṃ kāraṇatthiko.

There was a city of the Vajjis named Vesālī; there lived a Licchavi, Ambasakkara. Seeing a peta outside the city, and wishing to know the reason, he questioned him on that very spot.

518.

518.

‘‘Seyyā nisajjā nayimassa atthi, abhikkamo natthi paṭikkamo ca;

Asitapītakhāyitavatthabhogā, paricārikā sāpi imassa natthi.

For this one, there is no lying down or sitting; there is no going forward and no going back. There is no enjoyment of things eaten, drunk, or chewed, nor of clothing; nor is there any service for him.

519.

519.

‘‘Ye ñātakā diṭṭhasutā suhajjā, anukampakā yassa ahesuṃ pubbe;

Daṭṭhumpi te dāni na taṃ labhanti, virājitatto hi janena tena.

Those relatives, acquaintances, friends, and compassionate ones he had before—now they cannot even get to see him, for he has been abandoned by those people.

520.

520.

‘‘Na oggatattassa bhavanti mittā, jahanti mittā vikalaṃ viditvā;

Atthañca disvā parivārayanti, bahū mittā uggatattassa honti.

A person in decline has no friends; friends abandon one they know to be destitute. Seeing some advantage, they gather around; a prosperous person has many friends.

521.

521.

‘‘Nihīnatto sabbabhogehi kiccho, sammakkhito samparibhinnagatto;

Ussāvabindūva palimpamāno, ajja suve jīvitassūparodho.

Bereft of all enjoyments, he is afflicted; his body is smeared and pierced through. Smeared as if with dewdrops, today or tomorrow will be the end of his life.

522.

522.

‘‘Etādisaṃ uttamakicchappattaṃ, uttāsitaṃ pucimandassa sūle;

‘Atha tvaṃ kena vaṇṇena vadesi yakkha, jīva bho jīvitameva seyyo’’’ti.

To this man who has reached such an extreme plight, impaled on a stake of a neem tree, for what reason, O yakkha, do you say: ‘Live on, good sir! Life itself is better!’?

523.

523.

‘‘Sālohito [Pg.182] esa ahosi mayhaṃ, ahaṃ sarāmi purimāya jātiyā;

Disvā ca me kāruññamahosi rāja, mā pāpadhammo nirayaṃ patāyaṃ.

He was a blood-relative of mine; I remember from a former birth. And seeing him, O king, compassion arose in me: ‘May this evil-doer not fall into hell.’

524.

524.

‘‘Ito cuto licchavi esa poso, sattussadaṃ nirayaṃ ghorarūpaṃ;

Upapajjati dukkaṭakammakārī, mahābhitāpaṃ kaṭukaṃ bhayānakaṃ.

Having passed away from here, O Licchavi, this person, a doer of evil deeds, will be reborn in a teeming and frightful hell—one of great, bitter, and terrible torment.

525.

525.

‘‘Anekabhāgena guṇena seyyo, ayameva sūlo nirayena tena;

Ekantadukkhaṃ kaṭukaṃ bhayānakaṃ, ekantatibbaṃ nirayaṃ patāyaṃ.

This stake itself is better by many degrees than that hell, lest he fall into a hell of exclusively painful, bitter, terrible, and intense suffering.

526.

526.

‘‘Idañca sutvā vacanaṃ mameso, dukkhūpanīto vijaheyya pāṇaṃ;

Tasmā ahaṃ santike na bhaṇāmi, mā me kato jīvitassūparodho’’.

And if this one were to hear this word of mine, overcome by suffering, he might give up his life. Therefore I do not speak of it in his presence, lest the end of his life be caused by me.

527.

527.

‘‘Aññāto eso purisassa attho, aññampi icchāmase pucchituṃ tuvaṃ;

Okāsakammaṃ sace no karosi, pucchāma taṃ no na ca kujjhitabba’’nti.

This matter concerning the man is understood. We wish to ask you something else. If you grant us the opportunity, we will ask, and you should not be angry with us.

528.

528.

‘‘Addhā paṭiññā me tadā ahu, nācikkhanā appasannassa hoti;

Akāmā saddheyyavacoti katvā, pucchassu maṃ kāmaṃ yathā visayha’’nti.

Indeed, that was my resolve then: one does not explain to the displeased. However, though I am unwilling, since your word is trustworthy, ask me what you will, as far as I am able.

529.

529.

‘‘Yaṃ kiñcahaṃ cakkhunā passissāmi, sabbampi tāhaṃ abhisaddaheyyaṃ;

Disvāva taṃ nopi ce saddaheyyaṃ, kareyyāsi me yakkha niyassakamma’’nti.

Whatever I shall see with my own eyes, all of that I will fully believe. But if, even after seeing, I do not believe, then, O yakkha, you must perform an act to subdue me.

530.

530.

‘‘Saccappaṭiññā [Pg.183] tava mesā hotu, sutvāna dhammaṃ labha suppasādaṃ;

Aññatthiko no ca paduṭṭhacitto, yaṃ te sutaṃ asutañcāpi dhammaṃ;

Sabbampi akkhissaṃ yathā pajānanti.

May this promise of yours be true for me. Having heard the Dhamma, may you gain serene confidence. You seek understanding and are not of corrupt mind. Whatever Dhamma you have heard or not heard, I will explain it all as I know it.

531.

531.

‘‘Setena assena alaṅkatena, upayāsi sūlāvutakassa santike;

Yānaṃ idaṃ abbhutaṃ dassaneyyaṃ, kissetaṃ kammassa ayaṃ vipāko’’ti.

With an adorned white horse, you approach the one on the stake. This vehicle is wonderful and beautiful to see. Of what kamma is this the result?

532.

532.

‘‘Vesāliyā nagarassa majjhe, cikkhallamagge narakaṃ ahosi;

Gosīsamekāhaṃ pasannacitto, setaṃ gahetvā narakasmiṃ nikkhipiṃ.

In the middle of the city of Vesālī, there was a pit on a muddy road. With a serene mind, I took a white cow's skull-bone and placed it in that pit.

533.

533.

‘‘Etasmiṃ pādāni patiṭṭhapetvā, mayañca aññe ca atikkamimhā;

Yānaṃ idaṃ abbhutaṃ dassaneyyaṃ, tasseva kammassa ayaṃ vipāko’’ti.

Having set our feet upon it, both I and others crossed over. This wonderful and beautiful vehicle is the result of that very kamma.

534.

534.

‘‘Vaṇṇo ca te sabbadisā pabhāsati, gandho ca te sabbadisā pavāyati;

Yakkhiddhipattosi mahānubhāvo, naggo cāsi kissa ayaṃ vipāko’’ti.

Your complexion shines in all directions, and your fragrance wafts in all directions. You have attained the psychic power of a yakkha and are of great majesty, yet you are naked. Of what kamma is this the result?

535.

535.

‘‘Akkodhano niccapasannacitto, saṇhāhi vācāhi janaṃ upemi;

Tasseva kammassa ayaṃ vipāko, dibbo me vaṇṇo satataṃ pabhāsati.

I was free from anger, with a mind ever serene; I approached people with gentle speech. As the result of that very kamma, my divine complexion constantly shines.

536.

536.

‘‘Yasañca kittiñca dhamme ṭhitānaṃ, disvāna mantemi pasannacitto;

Tasseva kammassa ayaṃ vipāko, dibbo me gandho satataṃ pavāyati.

Seeing the fame and renown of those established in the Dhamma, with a serene mind I would speak in praise of them. As the result of that very kamma, a divine fragrance constantly wafts from me.

537.

537.

‘‘Sahāyānaṃ [Pg.184] titthasmiṃ nhāyantānaṃ, thale gahetvā nidahissa dussaṃ;

Khiḍḍatthiko no ca paduṭṭhacitto, tenamhi naggo kasirā ca vuttī’’ti.

While my friends were bathing at a ford, I took their clothes from the bank and hid them. I did this for the sake of play and not with a corrupt mind. For that reason I am naked and my livelihood is miserable.

538.

538.

‘‘Yo kīḷamāno pakaroti pāpaṃ, tassedisaṃ kammavipākamāhu;

Akīḷamāno pana yo karoti, kiṃ tassa kammassa vipākamāhū’’ti.

For one who commits an evil deed while playing, they say the result of his kamma is like this. But for one who does so not in play, what do they say is the result of his kamma?

539.

539.

‘‘Ye duṭṭhasaṅkappamanā manussā, kāyena vācāya ca saṅkiliṭṭhā;

Kāyassa bhedā abhisamparāyaṃ, asaṃsayaṃ te nirayaṃ upenti.

Those human beings with minds of corrupt intention, who are defiled in body and speech, on the breakup of the body, in the next world, without a doubt go to hell.

540.

540.

‘‘Apare pana sugatimāsamānā, dāne ratā saṅgahitattabhāvā;

Kāyassa bhedā abhisamparāyaṃ, asaṃsayaṃ te sugatiṃ upentī’’ti.

But others, aspiring to a happy destination, delight in giving and are of a self-restrained nature. On the breakup of the body, in the next world, without a doubt they go to a happy destination.

541.

541.

‘‘Taṃ kinti jāneyyamahaṃ avecca, kalyāṇapāpassa ayaṃ vipāko;

Kiṃ vāhaṃ disvā abhisaddaheyyaṃ, ko vāpi maṃ saddahāpeyya eta’’nti.

How can I know with certainty that this is the result of good and evil? What must I see to believe, or who could make me believe this?

542.

542.

‘‘Disvā ca sutvā abhisaddahassu, kalyāṇapāpassa ayaṃ vipāko;

Kalyāṇapāpe ubhaye asante, siyā nu sattā sugatā duggatā vā.

Having seen and heard, you should have faith that this is the result of good and evil. If both good and evil were non-existent, how could there be beings in happy or woeful states?

543.

543.

‘‘No cettha kammāni kareyyuṃ maccā, kalyāṇapāpāni manussaloke;

Nāhesuṃ sattā sugatā duggatā vā, hīnā paṇītā ca manussaloke.

If mortals here in the human world were not to perform good and evil deeds, there would not be beings in happy or woeful states, nor inferior and superior ones, in the human world.

544.

544.

‘‘Yasmā [Pg.185] ca kammāni karonti maccā, kalyāṇapāpāni manussaloke;

Tasmā hi sattā sugatā duggatā vā, hīnā paṇītā ca manussaloke.

Because mortals perform good and evil kamma in this human world, there are beings in happy and woeful states, and there are the inferior and the superior in the human world.

545.

545.

‘‘Dvayajja kammānaṃ vipākamāhu, sukhassa dukkhassa ca vedanīyaṃ;

Tā devatāyo paricārayanti, paccanti bālā dvayataṃ apassino.

The wise declare the result of kamma to be twofold, experienced as pleasure and pain. Deities, seeing this duality, enjoy its fruits in the deva world; fools, not seeing it, are tormented in hell and other woeful states.

546.

546.

‘‘Na matthi kammāni sayaṃkatāni, datvāpi me natthi yo ādiseyya;

Acchādanaṃ sayanamathannapānaṃ, tenamhi naggo kasirā ca vuttī’’ti.

I have no deeds done by myself in the past whereby I might obtain clothing, a resting place, or food and drink. Nor is there anyone who, having given a gift, would dedicate the merit to me. Therefore, I am naked and my existence is miserable.

547.

547.

‘‘Siyā nu kho kāraṇaṃ kiñci yakkha, acchādanaṃ yena tuvaṃ labhetha;

Ācikkha me tvaṃ yadatthi hetu, saddhāyikaṃ hetuvaco suṇomā’’ti.

Might there be some reason, O yakkha, by which you could obtain clothing? If there is a cause, please tell me. We wish to hear a credible account of the cause.

548.

548.

‘‘Kappitako nāma idhatthi bhikkhu, jhāyī susīlo arahā vimutto;

Guttindriyo saṃvutapātimokkho, sītibhūto uttamadiṭṭhipatto.

There is a bhikkhu here named Kappitaka, a meditator, virtuous, an arahant, liberated; with faculties guarded, restrained by the Pātimokkha, become cool, attained to the supreme view.

549.

549.

‘‘Sakhilo vadaññū suvaco sumukho, svāgamo suppaṭimuttako ca;

Puññassa khettaṃ araṇavihārī, devamanussānañca dakkhiṇeyyo.

He is amiable, wise in all things, easy to admonish, of cheerful countenance, well-versed in the scriptures, and eloquent. He is a field of merit, one who dwells in peace, and is worthy of offerings from devas and humans.

550.

550.

‘‘Santo vidhūmo anīgho nirāso, mutto visallo amamo avaṅko;

Nirūpadhī sabbapapañcakhīṇo, tisso vijjā anuppatto jutimā.

Peaceful, smokeless, untroubled, without longing, liberated, without darts, without possessiveness, uncrooked; without substrata of existence, with all conceptual proliferation extinguished, he has attained the threefold knowledge and is radiant.

551.

551.

‘‘Appaññāto [Pg.186] disvāpi na ca sujāno, munīti naṃ vajjisu voharanti;

Jānanti taṃ yakkhabhūtā anejaṃ, kalyāṇadhammaṃ vicarantaṃ loke.

Unknown, and not easily recognized even when seen, among the Vajjīs people speak of him as a sage. But yakkhas and other beings know him as the imperturbable one, who wanders the world endowed with excellent qualities.

552.

552.

‘‘Tassa tuvaṃ ekayugaṃ duve vā, mamuddisitvāna sace dadetha;

Paṭiggahītāni ca tāni assu, mamañca passetha sannaddhadussa’’nti.

If you were to give him one or two pairs of robes, dedicating them to me, and if those gifts were accepted, then you would see me clothed.

553.

553.

‘‘Kasmiṃ padese samaṇaṃ vasantaṃ, gantvāna passemu mayaṃ idāni;

Yo majja kaṅkhaṃ vicikicchitañca, diṭṭhīvisūkāni vinodayeyyā’’ti.

In what place does the recluse dwell, that we might go now to see him, who can dispel my doubt and uncertainty, and the contortions of wrong views?

554.

554.

‘‘Eso nisinno kapinaccanāyaṃ, parivārito devatāhi bahūhi;

Dhammiṃ kathaṃ bhāsati saccanāmo, sakasmimācerake appamatto’’ti.

He is seated at the Kapinaccana, surrounded by many devas, giving a talk on the Dhamma. True to his name, he is diligent in his own teacher’s domain.

555.

555.

‘‘Tathāhaṃ kassāmi gantvā idāni, acchādayissaṃ samaṇaṃ yugena;

Paṭiggahitāni ca tāni assu, tuvañca passemu sannaddhadussa’’nti.

I will go now and do as you say. I shall clothe the recluse with a pair of robes. And if they are accepted, we shall see you clothed.

556.

556.

‘‘Mā akkhaṇe pabbajitaṃ upāgami, sādhu vo licchavi nesa dhammo;

Tato ca kāle upasaṅkamitvā, tattheva passāhi raho nisinna’’nti.

Do not approach a renunciate at an improper time; that is not a good custom for you, Licchavi. Approach him at the proper time and you will see him there, seated in solitude.

557.

557.

Tathāti vatvā agamāsi tattha, parivārito dāsagaṇena licchavi;

So taṃ nagaraṃ upasaṅkamitvā, vāsūpagacchittha sake nivesane.

Saying, “So be it,” the Licchavi departed from there, surrounded by a retinue of servants. Having approached the city, he went to his own dwelling to take up residence.

558.

558.

Tato [Pg.187] ca kāle gihikiccāni katvā, nhatvā pivitvā ca khaṇaṃ labhitvā;

Viceyya peḷāto ca yugāni aṭṭha, gāhāpayī dāsagaṇena licchavi.

Then, at the proper time, having performed his household duties, bathed, and drunk, and having found an opportunity, the Licchavi selected eight pairs of garments from a chest and had them taken by his retinue of servants.

559.

559.

So taṃ padesaṃ upasaṅkamitvā, taṃ addasa samaṇaṃ santacittaṃ;

Paṭikkantaṃ gocarato nivattaṃ, sītibhūtaṃ rukkhamūle nisinnaṃ.

Approaching that place, he saw the recluse of peaceful mind, who had returned from his alms round, sitting serene at the foot of a tree.

560.

560.

Tamenamavoca upasaṅkamitvā, appābādhaṃ phāsuvihārañca pucchi;

‘‘Vesāliyaṃ licchavihaṃ bhadante, jānanti maṃ licchavi ambasakkaro.

Approaching him, he spoke, inquiring about his freedom from affliction and his comfortable abiding: “Venerable sir, I am a Licchavi of Vesālī; people know me as the Licchavi Ambasakkara.”

561.

561.

‘‘Imāni me aṭṭha yugā subhāni, paṭigaṇha bhante padadāmi tuyhaṃ;

Teneva atthena idhāgatosmi, yathā ahaṃ attamano bhaveyya’’nti.

These are my eight fine pairs of garments. Accept them, venerable sir; I give them to you. For this very reason I have come here, so that I may be glad at heart.

562.

562.

‘‘Dūratova samaṇabrāhmaṇā ca, nivesanaṃ te parivajjayanti;

Pattāni bhijjanti ca te nivesane, saṅghāṭiyo cāpi vidālayanti.

From afar, recluses and brahmins avoid your dwelling; in your house bowls are broken, and outer robes too are torn apart.

563.

563.

‘‘Athāpare pādakuṭhārikāhi, avaṃsirā samaṇā pātayanti;

Etādisaṃ pabbajitā vihesaṃ, tayā kataṃ samaṇā pāpuṇanti.

Furthermore, with kicks like axes, you make other recluses fall head down. Renunciates receive such harassment done by you.

564.

564.

‘‘Tiṇena telampi na tvaṃ adāsi, mūḷhassa maggampi na pāvadāsi;

Andhassa daṇḍaṃ sayamādiyāsi, etādiso kadariyo asaṃvuto tuvaṃ;

Atha tvaṃ kena vaṇṇena kimeva disvā,Amhehi saha saṃvibhāgaṃ karosī’’ti.

You would not give even oil on a blade of grass, nor would you point out the path to one who was lost. You yourself would take the staff from the blind—such a miserly, unrestrained person are you. Then for what reason, having seen what, do you now share with us?

565.

565.

‘‘Paccemi [Pg.188] bhante yaṃ tvaṃ vadesi, vihesayiṃ samaṇe brāhmaṇe ca;

Khiḍḍatthiko no ca paduṭṭhacitto, etampi me dukkaṭameva bhante.

I acknowledge, venerable sir, what you say: I harassed recluses and brahmins. It was for the sake of sport and not with a malicious mind, yet even this was a wrongdoing on my part, venerable sir.

566.

566.

‘‘Khiḍḍāya yakkho pasavitvā pāpaṃ, vedeti dukkhaṃ asamattabhogī;

Daharo yuvā nagganiyassa bhāgī, kiṃ su tato dukkhatarassa hoti.

That yakkha, having done evil for sport, experiences suffering, his enjoyments incomplete. He was a youth, reduced to nakedness; what could be more painful than that?

567.

567.

‘‘Taṃ disvā saṃvegamalatthaṃ bhante, tappaccayā vāpi dadāmi dānaṃ;

Paṭigaṇha bhante vatthayugāni aṭṭha, yakkhassimā gacchantu dakkhiṇāyo’’ti.

Seeing that, venerable sir, I was stirred with a sense of urgency, and on account of that I give this gift. Accept, venerable sir, these eight pairs of garments; may these offerings go to the yakkha.

568.

568.

‘‘Addhā hi dānaṃ bahudhā pasatthaṃ, dadato ca te akkhayadhammamatthu;

Paṭigaṇhāmi te vatthayugāni aṭṭha, yakkhassimā gacchantu dakkhiṇāyo’’ti.

Truly, giving is praised in many ways; may there be an imperishable state for you who give. I accept your eight pairs of garments; let these offerings go to the yakkha.

569.

569.

Tato hi so ācamayitvā licchavi, therassa datvāna yugāni aṭṭha;

‘Paṭiggahitāni ca tāni assu, yakkhañca passetha sannaddhadussaṃ’.

Then that Licchavi, having rinsed his hands and mouth, gave the eight pairs of garments to the elder. And when they were accepted, he saw the yakkha clothed.

570.

570.

Tamaddasā candanasāralittaṃ, ājaññamārūḷhamuḷāravaṇṇaṃ;

Alaṅkataṃ sādhunivatthadussaṃ, parivāritaṃ yakkhamahiddhipattaṃ.

He saw him, anointed with sandalwood paste, of magnificent complexion, mounted on a thoroughbred steed; adorned, finely clothed, a yakkha of great psychic power, surrounded by a retinue.

571.

571.

So taṃ disvā attamanā udaggo, pahaṭṭhacitto ca subhaggarūpo;

Kammañca disvāna mahāvipākaṃ, sandiṭṭhikaṃ cakkhunā sacchikatvā.

Seeing him, he was glad-minded and elated, with joyful heart and beautiful form, having seen with his own eyes and personally realized the deed and its great, directly visible result.

572.

572.

Tamenamavoca [Pg.189] upasaṅkamitvā, ‘‘dassāmi dānaṃ samaṇabrāhmaṇānaṃ;

Na cāpi me kiñci adeyyamatthi, tuvañca me yakkha bahūpakāro’’ti.

He approached and said to him: “I will give gifts to recluses and brahmins; there is nothing I possess that I would not give. And you, O yakkha, have been of great help to me.”

573.

573.

‘‘Tuvañca me licchavi ekadesaṃ, adāsi dānāni amoghametaṃ;

Svāhaṃ karissāmi tayāva sakkhiṃ, amānuso mānusakena saddhi’’nti.

You, Licchavi, have given me a share of your gifts; this is not in vain. I, a non-human, will make a pact of friendship with you, a human.

574.

574.

‘‘Gatī ca bandhū ca parāyaṇañca, mitto mamāsi atha devatā me ;

Yācāmi taṃ pañjaliko bhavitvā, icchāmi taṃ yakkha punāpi daṭṭhu’’nti.

You have been my destination, my kinsman, my refuge, and my friend; and also my deity. I beseech you with hands raised in reverence; I wish to see you again, O yakkha.

575.

575.

‘‘Sace tuvaṃ assaddho bhavissasi, kadariyarūpo vippaṭipannacitto;

Tvaṃ neva maṃ lacchasi dassanāya, disvā ca taṃ nopi ca ālapissaṃ.

If you should become faithless, of a miserly nature, and with a mind wrongly disposed, you shall not get to see me; and having seen you, I shall not speak to you.

576.

576.

‘‘Sace pana tvaṃ bhavissasi dhammagāravo, dāne rato saṅgahitattabhāvo;

Opānabhūto samaṇabrāhmaṇānaṃ, evaṃ mamaṃ lacchasi dassanāya.

But if you should become one who has respect for the Dhamma, delighting in giving, of a benevolent disposition, and like a well for ascetics and brahmins, thus you shall get to see me.

577.

577.

‘‘Disvā ca taṃ ālapissaṃ bhadante, imañca sūlato lahuṃ pamuñca;

Yato nidānaṃ akarimha sakkhiṃ, maññāmi sūlāvutakassa kāraṇā.

And having seen you, I shall speak, good sir. Release this one swiftly from the stake. It was on account of the man impaled on the stake that we made a pact to be witnesses.

578.

578.

‘‘Te [Pg.190] aññamaññaṃ akarimha sakkhiṃ, ayañca sūlato lahuṃ pamutto;

Sakkacca dhammāni samācaranto, mucceyya so nirayā ca tamhā;

Kammaṃ siyā aññatra vedanīyaṃ.

We have become witnesses for each other. May this man be swiftly released from the stake. By respectfully practicing the Dhamma, he could be freed from that hell, and the kamma that is to be experienced would become otherwise.

579.

579.

‘‘Kappitakañca upasaṅkamitvā, teneva saha saṃvibhajitvā kāle;

Sayaṃ mukhenūpanisajja puccha, so te akkhissati etamatthaṃ.

At a suitable time, having approached Kappitaka and having shared alms with him, sit near and ask him yourself, face to face. He will explain this matter to you.

580.

580.

‘‘Tameva bhikkhuṃ upasaṅkamitvā, pucchassu aññatthiko no ca paduṭṭhacitto;

So te sutaṃ asutañcāpi dhammaṃ,Sabbampi akkhissati yathā pajāna’’nti.

Having approached that very monk, you should ask, seeking understanding and not with a mind corrupted by aversion. He will declare to you the entire Dhamma, both what has been heard and what has not been heard, according to his knowledge.

581.

581.

So tattha rahassaṃ samullapitvā, sakkhiṃ karitvāna amānusena;

Pakkāmi so licchavīnaṃ sakāsaṃ, atha bravi parisaṃ sannisinnaṃ.

Having conversed there in secret and made a pact with the non-human being, he departed to the presence of the Licchavis and then addressed the assembled council.

582.

582.

‘‘Suṇantu bhonto mama ekavākyaṃ, varaṃ varissaṃ labhissāmi atthaṃ;

Sūlāvuto puriso luddakammo, paṇīhitadaṇḍo anusattarūpo.

Sirs, listen to my single statement: I shall choose a boon and I shall obtain my purpose. There is a man impaled on a stake, one of cruel deeds, on whom punishment has been inflicted, one who is subject to authority.

583.

583.

‘‘Ettāvatā vīsatirattimattā, yato āvuto neva jīvati na mato;

Tāhaṃ mocayissāmi dāni, yathāmatiṃ anujānātu saṅgho’’ti.

For about twenty nights now, since he was impaled, he has been neither living nor dead. I shall now release him; may the assembly grant permission according to my wish.

584.

584.

‘‘Etañca aññañca lahuṃ pamuñca, ko taṃ vadetha tathā karontaṃ;

Yathā pajānāsi tathā karohi, yathāmatiṃ anujānāti saṅgho’’ti.

Release this one and any other swiftly. Who would speak against you for acting thus? Do as you see fit. The assembly grants permission according to your wish.

585.

585.

So [Pg.191] taṃ padesaṃ upasaṅkamitvā, sūlāvutaṃ mocayi khippameva;

‘Mā bhāyi sammā’ti ca taṃ avoca, tikicchakānañca upaṭṭhapesi.

He, having approached that place, released the impaled man very swiftly. And he said to him, 'Friend, do not fear,' and he also arranged for physicians to attend him.

586.

586.

‘‘Kappitakañca upasaṅkamitvā, teneva saha saṃvibhajitvā kāle;

Sayaṃ mukhenūpanisajja licchavi, tatheva pucchittha naṃ kāraṇatthiko.

The Licchavi, desiring to know the reason, approached Kappitaka at a suitable time, shared alms with him, sat down near him face-to-face, and questioned him thus.

587.

587.

‘‘Sūlāvuto puriso luddakammo, paṇītadaṇḍo anusattarūpo;

Ettāvatā vīsatirattimattā, yato āvuto neva jīvati na mato.

Venerable Sir, there was a man impaled on a stake, one of cruel deeds, on whom punishment had been inflicted, one subject to authority. For about twenty nights since he was impaled, he has been neither living nor dead.

588.

588.

‘‘So mocito gantvā mayā idāni, etassa yakkhassa vaco hi bhante;

Siyā nu kho kāraṇaṃ kiñcideva, yena so nirayaṃ no vajeyya.

Having gone there, he has now been released by me. Venerable Sir, this was indeed due to the word of that yakkha. Might there be any reason at all by which he would not go to hell?

589.

589.

‘‘Ācikkha bhante yadi atthi hetu, saddhāyikaṃ hetuvaco suṇoma;

Na tesaṃ kammānaṃ vināsamatthi, avedayitvā idha byantibhāvo’’ti.

Venerable Sir, explain if there is a cause. We would hear words of reason that are worthy of faith. Is there no destruction for those kammas, no disappearance here without their being experienced?

590.

590.

‘‘Sace sa dhammāni samācareyya, sakkacca rattindivamappamatto;

Mucceyya so nirayā ca tamhā, kammaṃ siyā aññatra vedanīya’’nti.

If he were to practice the Dhamma respectfully and diligently, day and night, he could be freed from that hell. The kamma that is to be experienced would become otherwise.

591.

591.

‘‘Aññāto eso purisassa attho, mamampi dāni anukampa bhante;

Anusāsa maṃ ovada bhūripañña, yathā ahaṃ no nirayaṃ vajeyya’’nti.

Venerable Sir, this matter concerning the man is understood by me. Now have compassion on me also. O you of vast wisdom, instruct me, advise me, so that I might not go to hell.

592.

592.

‘‘Ajjeva [Pg.192] buddhaṃ saraṇaṃ upehi, dhammañca saṅghañca pasannacitto;

Tatheva sikkhāya padāni pañca, akhaṇḍaphullāni samādiyassu.

This very day, with a confident mind, go for refuge to the Buddha, the Dhamma, and the Sangha. Likewise, undertake the five training precepts, making them unbroken and unblemished.

593.

593.

‘‘Pāṇātipātā viramassu khippaṃ, loke adinnaṃ parivajjayassu;

Amajjapo mā ca musā abhāṇī, sakena dārena ca hohi tuṭṭho;

Imañca ariyaṃ aṭṭhaṅgavarenupetaṃ, samādiyāhi kusalaṃ sukhudrayaṃ.

Swiftly refrain from the destruction of life; avoid taking what is not given in the world. Do not drink intoxicants, and do not speak falsehood. Be content with your own wife. And undertake this noble Uposatha, endowed with eight excellent factors, which is wholesome and brings happiness.

594.

594.

‘‘Cīvaraṃ piṇḍapātañca, paccayaṃ sayanāsanaṃ;

Annaṃ pānaṃ khādanīyaṃ, vatthasenāsanāni ca;

Dadāhi ujubhūtesu, vippasannena cetasā.

Give robes, almsfood, requisites, and lodgings; food, drink, and edibles; cloth and furnishings to the upright ones with a very confident mind.

595.

595.

‘‘Bhikkhūpi sīlasampanne, vītarāge bahussute;

Tappehi annapānena, sadā puññaṃ pavaḍḍhati.

Satisfy with food and drink the monks who are accomplished in virtue, free from passion, and deeply learned. Thus your merit will always increase.

596.

596.

‘‘Evañca dhammāni samācaranto, sakkacca rattindivamappamatto;

Muñca tuvaṃ nirayā ca tamhā, kammaṃ siyā aññatra vedanīya’’nti.

And thus, by practicing these principles of Dhamma respectfully and diligently day and night, be freed from that hell! The kamma that is to be experienced would become otherwise.

597.

597.

‘‘Ajjeva buddhaṃ saraṇaṃ upemi, dhammañca saṅghañca pasannacitto;

Tatheva sikkhāya padāni pañca, akhaṇḍaphullāni samādiyāmi.

Venerable Sir, this very day, with a confident mind, I go for refuge to the Buddha, the Dhamma, and the Sangha. Likewise, I undertake the five training precepts, making them unbroken and unblemished.

598.

598.

‘‘Pāṇātipātā viramāmi khippaṃ, loke adinnaṃ parivajjayāmi;

Amajjapo no ca musā bhaṇāmi, sakena dārena ca homi tuṭṭho;

Imañca ariyaṃ aṭṭhaṅgavarenupetaṃ, samādiyāmi kusalaṃ sukhudrayaṃ.

I swiftly refrain from the destruction of life; I avoid taking what is not given in the world. I do not drink intoxicants, nor do I speak falsehood, and I am content with my own wife. And I undertake this noble Uposatha, endowed with eight excellent factors, which is wholesome and brings happiness.

599.

599.

‘‘Cīvaraṃ [Pg.193] piṇḍapātañca, paccayaṃ sayanāsanaṃ;

Annaṃ pānaṃ khādanīyaṃ, vatthasenāsanāni ca.

Robes, almsfood, requisites, and lodgings; food, drink, and edibles; cloth and furnishings...

600.

600.

‘‘Bhikkhū ca sīlasampanne, vītarāge bahussute;

Dadāmi na vikampāmi, buddhānaṃ sāsane rato’’ti.

...I give to monks accomplished in virtue, free from passion, and deeply learned. I do not waver, delighting in the teaching of the Buddhas.

601.

601.

Etādisā licchavi ambasakkaro, vesāliyaṃ aññataro upāsako;

Saddho mudū kārakaro ca bhikkhu, saṅghañca sakkacca tadā upaṭṭhahi.

Such was the Licchavi Ambasakkara, a certain lay follower in Vesālī. Faithful, gentle, and a benefactor, he then respectfully attended upon the Sangha of monks.

602.

602.

Sūlāvuto ca arogo hutvā, serī sukhī pabbajjaṃ upāgami ;

Bhikkhuñca āgamma kappitakuttamaṃ, ubhopi sāmaññaphalāni ajjhaguṃ.

And the impaled man, having become healthy, went forth, independent and happy. Relying on the excellent monk Kappitaka, both of them attained the fruits of the contemplative life.

603.

603.

Etādisā sappurisāna sevanā, mahapphalā hoti sataṃ vijānataṃ;

Sūlāvuto aggaphalaṃ aphassayi, phalaṃ kaniṭṭhaṃ pana ambasakkaro’’ti.

Such is association with good persons, who are peaceful and wise; it is of great fruit. The impaled man attained the highest fruit, while Ambasakkara, for his part, attained the lowest fruit.

Ambasakkarapetavatthu paṭhamaṃ.

The First Story: The Peta Ambasakkara.

2. Serīsakapetavatthu

2. The Story of the Peta Serīsaka

604.

604.

Suṇotha yakkhassa vāṇijāna ca, samāgamo yattha tadā ahosi;

Yathā kathaṃ itaritarena cāpi, subhāsitaṃ tañca suṇātha sabbe.

Listen, all of you, to the meeting of the yakkha and the merchants that then took place, and also to the well-spoken words exchanged between them.

605.

605.

Yo so ahu rājā pāyāsi nāma, bhummānaṃ sahabyagato yasassī;

So modamānova sake vimāne, amānuso mānuse ajjhabhāsīti.

He who was the king named Pāyāsi, a glorious one gone to the company of the earth devas, was rejoicing in his own mansion. A non-human, he addressed the humans.

606.

606.

‘‘Vaṅke [Pg.194] araññe amanussaṭṭhāne, kantāre appodake appabhakkhe;

Suduggame vaṇṇupathassa majjhe, vaṅkaṃbhayā naṭṭhamanā manussā.

In a treacherous forest, a haunt of non-humans, a wilderness with little water and little food; in the middle of a sandy track most difficult to traverse, are humans with minds undone, fearful of this perilous place.

607.

607.

‘‘Nayidha phalā mūlamayā ca santi, upādānaṃ natthi kutodha bhakkho ;

Aññatra paṃsūhi ca vālukāhi ca, tatāhi uṇhāhi ca dāruṇāhi ca.

Here there are neither fruits nor edible roots; there are no provisions, so whence could there be food? There is nothing here but dust and sand—scorching, hot, and fierce.

608.

608.

‘‘Ujjaṅgalaṃ tattamivaṃ kapālaṃ, anāyasaṃ paralokena tulyaṃ;

Luddānamāvāsamidaṃ purāṇaṃ, bhūmippadeso abhisattarūpo.

A barren land like a heated potsherd, without comfort, comparable to the next world. This is an ancient abode of cruel beings, a region of land that seems as if it were cursed.

609.

609.

‘‘‘Atha tumhe kena vaṇṇena, kimāsamānā imaṃ padesaṃ hi;

Anupaviṭṭhā sahasā samacca, lobhā bhayā atha vā sampamūḷhā’’’ti.

Then for what reason, hoping for what, have you all entered this region together and so suddenly? Was it out of greed, or fear, or because you are utterly bewildered?

610.

610.

‘‘Magadhesu aṅgesu ca satthavāhā, āropayitvā paṇiyaṃ puthuttaṃ;

Te yāmase sindhusovīrabhūmiṃ, dhanatthikā uddayaṃ patthayānā.

We are caravan merchants from Magadha and Aṅga. Having loaded up abundant merchandise, we are travelling to the land of Sindhu-Sovīra, desirous of wealth and seeking profit.

611.

611.

‘‘Divā pipāsaṃ nadhivāsayantā, yoggānukampañca samekkhamānā;

Etena vegena āyāma sabbe, rattiṃ maggaṃ paṭipannā vikāle.

Unable to endure the thirst by day, and also out of consideration and compassion for our draft animals, we all travel with this speed, having taken to the road at night, an unsuitable time.

612.

612.

‘‘Te duppayātā aparaddhamaggā, andhākulā vippanaṭṭhā araññe;

Suduggame vaṇṇupathassa majjhe, disaṃ na jānāma pamūḷhacittā.

Having travelled badly and taken the wrong path, confused as if blind and utterly lost in the wilderness, in the middle of this sandy track most difficult to traverse, with deluded minds, we do not know the direction.

613.

613.

‘‘Idañca [Pg.195] disvāna adiṭṭhapubbaṃ, vimānaseṭṭhañca tavañca yakkha;

Tatuttariṃ jīvitamāsamānā, disvā patītā sumanā udaggā’’ti.

But now, O yakkha, having seen this never-before-seen excellent mansion, and you, and all of this, we are joyful, glad-minded, and elated, hoping for our lives even more than before.

614.

614.

‘‘Pāraṃ samuddassa imañca vaṇṇuṃ, vettācaraṃ saṅkupathañca maggaṃ;

Nadiyo pana pabbatānañca duggā, puthuddisā gacchatha bhogahetu.

For the sake of wealth, you go in many directions: to the other shore of the ocean, to this sandy wilderness, along paths made difficult by rattan and paths beset with stakes, and furthermore to rivers and the rugged regions of mountains.

615.

615.

‘‘Pakkhandiyāna vijitaṃ paresaṃ, verajjake mānuse pekkhamānā;

Yaṃ vo sutaṃ vā atha vāpi diṭṭhaṃ, accherakaṃ taṃ vo suṇoma tātā’’ti.

Having entered the territory of others and observing people in foreign lands, whatever marvel you have heard or seen, please tell it. We would hear it from you, O dear sirs.

616.

616.

‘‘Itopi accherataraṃ kumāra, na no sutaṃ vā atha vāpi diṭṭhaṃ;

Atītamānussakameva sabbaṃ, disvā na tappāma anomavaṇṇaṃ.

O youth, more wonderful than this we have neither heard nor seen. Having seen all this, which surpasses the human realm, and your perfect form, we are not satiated.

617.

617.

‘‘Vehāyasaṃ pokkharañño savanti, pahūtamalyā bahupuṇḍarīkā;

Dumā cime niccaphalūpapannā, atīva gandhā surabhiṃ pavāyanti.

Your lotus ponds, with abundant flowers and many white lotuses, flow in the sky. And these trees of yours, ever endowed with fruit, are exceedingly fragrant; from them, a sweet scent wafts forth.

618.

618.

‘‘Veḷūriyathambhā satamussitāse, silāpavāḷassa ca āyataṃsā;

Masāragallā sahalohitaṅgā, thambhā ime jotirasāmayāse.

Pillars of beryl, a hundred cubits high; pillars of crystal and coral with long beams; pillars of sapphire along with ruby. These pillars are made of radiant gems.

619.

619.

‘‘Sahassathambhaṃ atulānubhāvaṃ, tesūpari sādhumidaṃ vimānaṃ;

Ratanantaraṃ kañcanavedimissaṃ, tapanīyapaṭṭehi ca sādhuchannaṃ.

Upon a thousand pillars, of incomparable power, stands this excellent mansion of yours. It is inlaid with various gems, interspersed with golden railings, and well-roofed with plates of burnished gold.

620.

620.

‘‘Jambonaduttattamidaṃ [Pg.196] sumaṭṭho, pāsādasopāṇaphalūpapanno;

Daḷho ca vaggu ca susaṅgato ca, atīva nijjhānakhamo manuñño.

This mansion of yours shines like the finest Jambu-river gold and is well-polished. It is endowed with palaces, stairs, and platforms. It is strong, lovely, and well-proportioned, exceedingly worthy of beholding and delightful to the heart.

621.

621.

‘‘Ratanantarasmiṃ bahuannapānaṃ, parivārito accharāsaṅgaṇena;

Murajaālambaratūriyaghuṭṭho, abhivanditosi thutivandanāya.

In this jeweled mansion is abundant food and drink. You are surrounded by a host of celestial nymphs. It resounds with the sound of drums, cymbals, and musical instruments. You are revered with praise and homage.

622.

622.

‘‘So modasi nārigaṇappabodhano, vimānapāsādavare manorame;

Acintiyo sabbaguṇūpapanno, rājā yathā vessavaṇo naḷinyā.

You rejoice in this excellent and delightful palace-mansion, awakening joy in the host of nymphs. Inconceivable, endowed with all virtues, you are like King Vessavaṇa rejoicing in his celestial abode, Nāḷinī.

623.

623.

‘‘Devo nu āsi udavāsi yakkho, udāhu devindo manussabhūto;

Pucchanti taṃ vāṇijā satthavāhā, ācikkha ko nāma tuvaṃsi yakkho’’ti.

Are you a deva, or are you a yakkha? Or perhaps the lord of devas? Or are you a human being? The merchants, the caravan leaders, ask you. Being asked, please tell us: what is your name, O yakkha?

624.

624.

‘‘Serīsako nāma ahamhi yakkho, kantāriyo vaṇṇupathamhi gutto;

Imaṃ padesaṃ abhipālayāmi, vacanakaro vessavaṇassa rañño’’ti.

I am the yakkha named Serīsaka, a guardian belonging to the wilderness, a protector on the sandy path. I watch over this region, carrying out the word of King Vessavaṇa.

625.

625.

‘‘Adhiccaladdhaṃ pariṇāmajaṃ te, sayaṃ kataṃ udāhu devehi dinnaṃ;

Pucchanti taṃ vāṇijā satthavāhā, kathaṃ tayā laddhamidaṃ manuñña’’nti.

Was this mansion obtained by you spontaneously? Was it born of transformation? Or was it self-made, or perhaps given by the devas? The merchants, the caravan leaders, ask you: how was this delightful mansion obtained by you?

626.

626.

‘‘Nādhiccaladdhaṃ na pariṇāmajaṃ me, na sayaṃ kataṃ na hi devehi dinnaṃ;

Sakehi kammehi apāpakehi, puññehi me laddhamidaṃ manuñña’’nti.

This mansion was not obtained by me spontaneously, nor was it born of transformation. It was not self-made, nor was it given by the devas. By my own meritorious and non-evil deeds was this delightful mansion obtained by me.

627.

627.

‘‘Kiṃ [Pg.197] te vataṃ kiṃ pana brahmacariyaṃ, kissa suciṇṇassa ayaṃ vipāko;

Pucchanti taṃ vāṇijā satthavāhā, kathaṃ tayā laddhamidaṃ vimāna’’nti.

What was your observance? What was your holy life? Of what good conduct is this the result? The merchants, the caravan leaders, ask you: how was this mansion obtained by you?

628.

628.

‘‘Mamaṃ pāyāsīti ahu samaññā, rajjaṃ yadā kārayiṃ kosalānaṃ;

Natthikadiṭṭhi kadariyo pāpadhammo, ucchedavādī ca tadā ahosiṃ.

When I ruled the kingdom of the Kosalans, my designation was Pāyāsi. At that time, I held nihilistic views, was miserly and of evil nature, and was an annihilationist.

629.

629.

‘‘Samaṇo ca kho āsi kumārakassapo, bahussuto cittakathī uḷāro;

So me tadā dhammakathaṃ abhāsi, diṭṭhivisūkāni vinodayī me.

At that time, there was the monk named Kumārakassapa, who was very learned, an eloquent speaker, and magnificent. He then spoke the Dhamma to me and dispelled the perversions of my views.

630.

630.

‘‘Tāhaṃ tassa dhammakathaṃ suṇitvā, upāsakattaṃ paṭidevayissaṃ;

Pāṇātipātā virato ahosiṃ, loke adinnaṃ parivajjayissaṃ;

Amajjapo no ca musā abhāṇiṃ, sakena dārena ca ahosi tuṭṭho.

Having heard that Dhamma talk, I declared myself a lay follower. I became one who abstained from the destruction of life; I avoided taking what is not given in the world; I was not a drinker of intoxicants and did not speak falsely; and I was content with my own wife.

631.

631.

‘‘Taṃ me vataṃ taṃ pana brahmacariyaṃ, tassa suciṇṇassa ayaṃ vipāko;

Teheva kammehi apāpakehi, puññehi me laddhamidaṃ vimāna’’nti.

That was my observance, and that was my holy life. This is the result of that good conduct. It is by those very meritorious and non-evil deeds that this mansion was obtained by me.

632.

632.

‘‘Saccaṃ kirāhaṃsu narā sapaññā, anaññathā vacanaṃ paṇḍitānaṃ;

Yahiṃ yahiṃ gacchati puññakammo, tahiṃ tahiṃ modati kāmakāmī.

Truly, wise people have spoken rightly; the word of the wise is not otherwise. Wherever a person of meritorious deeds goes, there they rejoice, enjoying all they desire.

633.

633.

‘‘Yahiṃ yahiṃ sokapariddavo ca, vadho ca bandho ca parikkileso;

Tahiṃ tahiṃ gacchati pāpakammo, na muccati duggatiyā kadācī’’ti.

Wherever there is sorrow and lamentation, killing, bondage, and affliction, there the evil-doer goes; he is never freed from a bad destination.

634.

634.

‘‘Sammūḷharūpova [Pg.198] jano ahosi, asmiṃ muhutte kalalīkatova;

Janassimassa tuyhañca kumāra, appaccayo kena nu kho ahosī’’ti.

O youth, this host of devas became as if bewildered, in this moment as if turned to mud. For what reason indeed did this displeasure arise for this host of devas and for you?

635.

635.

‘‘Ime ca sirīsavanā tātā, dibbā gandhā surabhī sampavanti;

Te sampavāyanti imaṃ vimānaṃ, divā ca ratto ca tamaṃ nihantvā.

O dear sirs, from these Sirīsa groves, divine and fragrant scents waft forth. Having dispelled the darkness, they make this celestial mansion fragrant both day and night.

636.

636.

‘‘Imesañca kho vassasataccayena, sipāṭikā phalati ekamekā;

Mānussakaṃ vassasataṃ atītaṃ, yadagge kāyamhi idhūpapanno.

And of these trees, with the passing of a hundred years, each single pod ripens and falls. A hundred human years have passed since the time I arose in this divine company.

637.

637.

‘‘Disvānahaṃ vassasatāni pañca, asmiṃ vimāne ṭhatvāna tātā;

Āyukkhayā puññakkhayā cavissaṃ, teneva sokena pamucchitosmī’’ti.

O dear sirs, having stayed in this celestial mansion for five hundred years, I see that I will pass away due to the exhaustion of my lifespan and the exhaustion of my merit. It is by that very sorrow that I am bewildered.

638.

638.

‘‘Kathaṃ nu soceyya tathāvidho so, laddhā vimānaṃ atulaṃ cirāya;

Ye cāpi kho ittaramupapannā, te nūna soceyyuṃ parittapuññā’’ti.

How indeed would such a one grieve, having obtained an incomparable celestial mansion for a long time? It is surely those of little merit, who have arisen for but a short time, who should grieve.

639.

639.

‘‘Anucchaviṃ ovadiyañca me taṃ, yaṃ maṃ tumhe peyyavācaṃ vadetha;

Tumhe ca kho tātā mayānuguttā, yenicchakaṃ tena paletha sotthi’’nti.

That which you speak to me is suitable, instructive, and endearing. And you, dear sirs, are protected by me. Go in safety wherever you wish.

640.

640.

‘‘Gantvā mayaṃ sindhusovīrabhūmiṃ, dhannatthikā uddayaṃ patthayānā;

Yathāpayogā paripuṇṇacāgā, kāhāma serīsamahaṃ uḷāra’’nti.

Having gone to the land of Sindhu-Sovīra, desiring wealth and aspiring for gain, with effort according to our means and with complete generosity, we shall perform a great festival for Serīsaka.

641.

641.

‘‘Mā [Pg.199] ceva serīsamahaṃ akattha, sabbañca vo bhavissati yaṃ vadetha;

Pāpāni kammāni vivajjayātha, dhammānuyogañca adhiṭṭhahātha.

Do not perform a festival for Serīsaka. And all that you say shall come to be for you. Avoid evil actions, and undertake the practice of the Dhamma.

642.

642.

‘‘Upāsako atthi imamhi saṅghe, bahussuto sīlavatūpapanno;

Saddho ca cāgī ca supesalo ca, vicakkhaṇo santusito mutīmā.

There is a lay follower in this assembly, very learned and endowed with virtue; faithful, generous, and very amiable; discerning, contented, and wise.

643.

643.

‘‘Sañjānamāno na musā bhaṇeyya, parūpaghātāya ca cetayeyya;

Vebhūtikaṃ pesuṇaṃ no kareyya, saṇhañca vācaṃ sakhilaṃ bhaṇeyya.

Knowing, he would not speak falsely, nor would he intend harm for another; he would not engage in divisive speech that causes dissension, but would speak words that are gentle and friendly.

644.

644.

‘‘Sagāravo sappaṭisso vinīto, apāpako adhisīle visuddho;

So mātaraṃ pitarañcāpi jantu, dhammena poseti ariyavutti.

Respectful, deferential, and disciplined, blameless and pure in higher virtue; that being righteously supports his mother and father, living a noble life.

645.

645.

‘‘Maññe so mātāpitūnaṃ kāraṇā, bhogāni pariyesati na attahetu;

Mātāpitūnañca yo accayena, nekkhammapoṇo carissati brahmacariyaṃ.

I think he seeks wealth for his parents’ sake, not for his own. And after his parents’ passing, inclined to renunciation, he will lead the holy life.

646.

646.

‘‘Ujū avaṅko asaṭho amāyo, na lesakappena ca vohareyya;

So tādiso sukatakammakārī, dhamme ṭhito kinti labhetha dukkhaṃ.

Upright, not crooked, not fraudulent, not deceitful, he would not conduct his affairs with subterfuge. Such a one, a doer of good deeds, established in the Dhamma—how could he obtain suffering?

647.

647.

‘‘Taṃ kāraṇā pātukatomhi attanā, tasmā dhammaṃ passatha vāṇijāse;

Aññatra teniha bhasmī bhavetha, andhākulā vippanaṭṭhā araññe;

Taṃ khippamānena lahuṃ parena, sukho have sappurisena saṅgamo’’ti.

For that reason I have manifested myself. Therefore, O merchants, see the Dhamma! Without him, you would have become ashes here, bewildered and lost in the wilderness, quickly tormented by some other danger. Happy indeed is association with a good person!

648.

648.

‘‘Kiṃ [Pg.200] nāma so kiñca karoti kammaṃ, kiṃ nāmadheyyaṃ kiṃ pana tassa gottaṃ;

Mayampi naṃ daṭṭhukāmamha yakkha, yassānukampāya idhāgatosi;

Lābhā hi tassa yassa tuvaṃ pihesī’’ti.

What is his name and what work does he do? What is his designation and what is his clan? We too wish to see him, O yakkha, for whom you have come here out of compassion. It is indeed a gain for him whom you cherish!

649.

649.

‘‘Yo kappako sambhavanāmadheyyo, upāsako kocchaphalūpajīvī;

Jānātha naṃ tumhākaṃ pesiyo so, mā kho naṃ hīḷittha supesalo so’’ti.

The lay follower who is a barber named Sambhava, who makes his living by his craft; know him. He is your attendant. Do not despise him, for he is very amiable.

650.

650.

‘‘Jānāmase yaṃ tvaṃ pavadesi yakkha, na kho naṃ jānāma sa edisoti;

Mayampi naṃ pūjayissāma yakkha, sutvāna tuyhaṃ vacanaṃ uḷāra’’nti.

We know him of whom you speak, O yakkha, but indeed we did not know he is such a one. We too shall honor him, O yakkha, having heard your excellent words.

651.

651.

‘‘Ye keci imasmiṃ satthe manussā, daharā mahantā athavāpi majjhimā;

Sabbeva te ālambantu vimānaṃ, passantu puññānaṃ phalaṃ kadariyā’’ti.

Whatever humans are in this caravan—young, old, or else middle-aged—let all of them ascend the celestial mansion! Let the stingy see the fruit of meritorious deeds!

652.

652.

Te tattha sabbeva ‘ahaṃ pure’ti, taṃ kappakaṃ tattha purakkhatvā ;

Sabbeva te ālambiṃsu vimānaṃ, masakkasāraṃ viya vāsavassa.

There, all of them, saying, 'I first!', having placed that barber at their head, ascended the celestial mansion, which was like the Masakkasāra of Vāsava.

653.

653.

Te tattha sabbeva ‘ahaṃ pure’ti, upāsakattaṃ paṭivedayiṃsu;

Pāṇātipātā paṭiviratā ahesuṃ, loke adinnaṃ parivajjayiṃsu;

Amajjapā no ca musā bhaṇiṃsu, sakena dārena ca ahesuṃ tuṭṭhā.

There, all of them, vying with one another, 'I first!', declared themselves lay followers. They abstained from the destruction of life; they avoided taking what is not given in the world; they were not drinkers of intoxicants nor did they speak falsely; and they were content with their own wives.

654.

654.

Te [Pg.201] tattha sabbeva ‘ahaṃ pure’ti, upāsakattaṃ paṭivedayitvā;

Pakkāmi sattho anumodamāno, yakkhiddhiyā anumato punappunaṃ.

There, all of them, vying with one another, 'I first!', having declared themselves lay followers, the caravan departed rejoicing, repeatedly approved by the yakkha’s psychic power.

655.

655.

Gantvāna te sindhusovīrabhūmiṃ, dhanatthikā uddayaṃ patthayānā;

Yathāpayogā paripuṇṇalābhā, paccāgamuṃ pāṭaliputtamakkhataṃ.

Having gone to the land of Sindhu-Sovīra, desiring wealth and aspiring for gain, with their profits fulfilled according to their investment, they returned unharmed to Pāṭaliputta.

656.

656.

Gantvāna te saṅgharaṃ sotthivanto, puttehi dārehi samaṅgibhūtā;

Ānandī vittā sumanā patītā, akaṃsu serīsamahaṃ uḷāraṃ;

Serīsakaṃ te pariveṇaṃ māpayiṃsu.

Having gone safely to their own homes, they were reunited with their children and wives. Joyful, delighted, glad-minded, and elated, they performed a great festival for Serīsaka and had the Serīsaka residence built.

657.

657.

Etādisā sappurisāna sevanā, mahatthikā dhammaguṇāna sevanā;

Ekassa atthāya upāsakassa, sabbeva sattā sukhitā ahesunti.

Such is association with good persons; of great benefit is the cultivation of the qualities of the Dhamma. For the sake of one lay follower, all those beings became happy.

Serīsakapetavatthu dutiyaṃ.

The Second Story: The Serīsaka Peta.

Bhāṇavāraṃ tatiyaṃ niṭṭhitaṃ.

The Third Recitation Section is finished.

3. Nandakapetavatthu

3. The Story of the Peta Nandaka

658.

658.

Rājā piṅgalako nāma, suraṭṭhānaṃ adhipati ahu;

Moriyānaṃ upaṭṭhānaṃ gantvā, suraṭṭhaṃ punarāgamā.

There was a king named Piṅgalaka, the ruler of the Suraṭṭhas. Having gone to attend upon the Mauryas, he returned again to Suraṭṭha.

659.

659.

Uṇhe majjhanhike kāle, rājā paṅkaṃ upāgami;

Addasa maggaṃ ramaṇīyaṃ, petānaṃ taṃ vaṇṇupathaṃ.

At the hot time of midday, the king came upon a sandy track. He saw that delightful path, created by the petas.

660.

660.

Sārathiṃ [Pg.202] āmantayī rājā –‘‘Ayaṃ maggo ramaṇīyo, khemo sovatthiko sivo;

Iminā sārathi yāma, suraṭṭhānaṃ santike ito’’.

The king addressed his charioteer: “This road is delightful, safe, auspicious, and secure. Let us go by this way, charioteer; from here it is near to the Suraṭṭhas.”

661.

661.

Tena pāyāsi soraṭṭho, senāya caturaṅginiyā;

Ubbiggarūpo puriso, soraṭṭhaṃ etadabravi.

The king of Soraṭṭha set out by that way with his four-limbed army. A man with an agitated appearance said this to the king of Soraṭṭha:

662.

662.

‘‘Kummaggaṃ paṭipannamhā, bhiṃsanaṃ lomahaṃsanaṃ;

Purato dissati maggo, pacchato ca na dissati.

“We have taken a wrong path, a frightful and hair-raising one. A path is seen ahead, but no path is seen behind.

663.

663.

‘‘Kummaggaṃ paṭipannamhā, yamapurisāna santike;

Amānuso vāyati gandho, ghoso suyyati dāruṇo’’.

“We have taken a wrong path into the presence of Yama’s men. A non-human odor wafts and a terrible sound is heard.”

664.

664.

Saṃviggo rājā soraṭṭho, sārathiṃ etadabravi;

‘‘Kummaggaṃ paṭipannamhā, bhiṃsanaṃ lomahaṃsanaṃ;

Purato dissati maggo, pacchato ca na dissati.

The agitated king of Soraṭṭha said this to his charioteer: “We have taken a wrong path, a frightful and hair-raising one. A path is seen ahead, but no path is seen behind.

665.

665.

‘‘Kummaggaṃ paṭipannamhā, yamapurisāna santike;

Amānuso vāyati gandho, ghoso suyyati dāruṇo’’.

“We have taken a wrong path into the presence of Yama’s men. A non-human odor wafts and a terrible sound is heard.”

666.

666.

Hatthikkhandhaṃ samāruyha, olokento catuddisaṃ ;

Addasa nigrodhaṃ ramaṇīyaṃ, pādapaṃ chāyāsampannaṃ;

Nīlabbhavaṇṇasadisaṃ, meghavaṇṇasirīnibhaṃ.

Having mounted the elephant’s back and looking in the four directions, he saw a delightful banyan tree, a tree abundant in shade, like the color of a dark blue cloud, resembling the splendor of a rain cloud.

667.

667.

Sārathiṃ āmantayī rājā, ‘‘kiṃ eso dissati brahā;

Nīlabbhavaṇṇasadiso, meghavaṇṇasirīnibho’’.

The king addressed his charioteer: “What is that large thing seen over there, like the color of a dark blue cloud, resembling the splendor of a rain cloud?”

668.

668.

‘‘Nigrodho so mahārāja, pādapo chāyāsampanno;

Nīlabbhavaṇṇasadiso, meghavaṇṇasirīnibho’’.

“That is a banyan tree, great king, a tree abundant in shade, like the color of a dark blue cloud, resembling the splendor of a rain cloud.”

669.

669.

Tena pāyāsi soraṭṭho, yena so dissate brahā;

Nīlabbhavaṇṇasadiso, meghavaṇṇasirīnibho.

The king of Soraṭṭha set out toward where that large thing was visible, like the color of a dark blue cloud, resembling the splendor of a rain cloud.

670.

670.

Hatthikkhandhato oruyha, rājā rukkhaṃ upāgami;

Nisīdi rukkhamūlasmiṃ, sāmacco saparijjano;

Pūraṃ pānīyasarakaṃ, pūve vitte ca addasa.

Descending from the elephant’s back, the king approached the tree. He sat down at the foot of the tree with his ministers and retinue. He saw a full vessel of water and delightful cakes.

671.

671.

Puriso [Pg.203] ca devavaṇṇī, sabbābharaṇabhūsito;

Upasaṅkamitvā rājānaṃ, soraṭṭhaṃ etadabravi.

And a man of divine appearance, adorned with all ornaments, approached the king of Soraṭṭha and said this:

672.

672.

‘‘Svāgataṃ te mahārāja, atho te adurāgataṃ;

Pivatu devo pānīyaṃ, pūve khāda arindama’’.

“Welcome to you, great king! Your coming is not unwelcome. Let your majesty drink the water; eat the cakes, O tamer of foes.”

673.

673.

Pivitvā rājā pānīyaṃ, sāmacco saparijjano;

Pūve khāditvā pitvā ca, soraṭṭho etadabravi.

Having drunk the water and eaten the cakes, the king of Soraṭṭha, with his ministers and retinue, said this:

674.

674.

‘‘Devatā nusi gandhabbo, adu sakko purindado;

Ajānantā taṃ pucchāma, kathaṃ jānemu taṃ maya’’nti.

“Are you a deity or a gandhabba, or are you Sakka, who gave gifts in the past? Not knowing, we ask you. How may we know you?”

675.

675.

‘‘Nāmhi devo na gandhabbo, nāpi sakko purindado;

Peto ahaṃ mahārāja, suraṭṭhā idha māgato’’ti.

“I am not a deva, nor a gandhabba, nor am I Sakka, who gave gifts in the past. I am a peta, great king, who has come here from Suraṭṭha.”

676.

676.

‘‘Kiṃsīlo kiṃsamācāro, suraṭṭhasmiṃ pure tuvaṃ;

Kena te brahmacariyena, ānubhāvo ayaṃ tavā’’ti.

“What was your virtue, what was your conduct, when you were formerly in Suraṭṭha? By what noble practice of yours is this your present power?”

677.

677.

‘‘Taṃ suṇohi mahārāja, arindama raṭṭhavaḍḍhana;

Amaccā pārisajjā ca, brāhmaṇo ca purohito.

“Listen to that, great king, tamer of foes, increaser of the kingdom! Let the ministers and assembly members also listen, and the brahmin chaplain.

678.

678.

‘‘Suraṭṭhasmiṃ ahaṃ deva, puriso pāpacetaso;

Micchādiṭṭhi ca dussīlo, kadariyo paribhāsako.

“In Suraṭṭha, your majesty, I was a man of evil mind, one of wrong view and immoral, stingy and abusive.

679.

679.

‘‘‘Dadantānaṃ karontānaṃ, vārayissaṃ bahujjanaṃ;

Aññesaṃ dadamānānaṃ, antarāyakaro ahaṃ.

“I would prevent many people from giving and making merit. I was an obstacle-maker for others who were giving.

680.

680.

‘‘‘Vipāko natthi dānassa, saṃyamassa kuto phalaṃ;

Natthi ācariyo nāma, adantaṃ ko damessati.

“‘There is no result of giving; from where is there fruit from restraint? There is no such thing as a teacher; who can tame the untamed?

681.

681.

‘‘‘Samatulyāni bhūtāni, kuto jeṭṭhāpacāyiko;

Natthi balaṃ vīriyaṃ vā, kuto uṭṭhānaporisaṃ.

“‘All beings are equal to one another; from where is there reverence for elders? There is no strength or energy; from where is there the striving of a man?

682.

682.

‘‘‘Natthi dānaphalaṃ nāma, na visodheti verinaṃ;

Laddheyyaṃ labhate macco, niyatipariṇāmajaṃ.

“‘There is no such thing as the fruit of giving; it does not purify an evil-doer. A mortal obtains what is to be obtained, which arises from a fixed destiny.

683.

683.

‘‘‘Natthi mātā pitā bhātā, loko natthi ito paraṃ;

Natthi dinnaṃ natthi hutaṃ, sunihitaṃ na vijjati.

“‘There is no mother, no father, no brother; there is no world beyond this one. There is no fruit of what is given, no fruit of what is sacrificed; and no well-stored merit exists.

684.

684.

‘‘‘Yopi [Pg.204] haneyya purisaṃ, parassa chindate siraṃ;

Na koci kañci hanati, sattannaṃ vivaramantare.

“‘Even if one were to kill a person, or cut off another’s head, no one kills anyone; a weapon merely passes through the space between the seven elements.

685.

685.

‘‘‘Acchejjābhejjo hi jīvo, aṭṭhaṃso guḷaparimaṇḍalo;

Yojanānaṃ sataṃ pañca, ko jīvaṃ chettumarahati.

“‘For the life-principle is uncuttable and unbreakable, eight-cornered and a solid sphere. It is five hundred yojanas high; who is able to cut the life-principle?

686.

686.

‘‘‘Yathā suttaguḷe khitte, nibbeṭhentaṃ palāyati;

Evameva ca so jīvo, nibbeṭhento palāyati.

“‘Just as when a ball of thread is thrown, it runs on unwinding, even so the life-principle runs on unwinding.

687.

687.

‘‘‘Yathā gāmato nikkhamma, aññaṃ gāmaṃ pavisati;

Evameva ca so jīvo, aññaṃ bondiṃ pavisati.

“‘Just as one, having left a village, enters another village, even so the life-principle enters another body.

688.

688.

‘‘‘Yathā gehato nikkhamma, aññaṃ gehaṃ pavisati;

Evameva ca so jīvo, aññaṃ bondiṃ pavisati.

“‘Just as one, having left a house, enters another house, even so the life-principle enters another body.

689.

689.

‘‘‘Cullāsīti mahākappino, satasahassāni hi;

Ye bālā ye ca paṇḍitā, saṃsāraṃ khepayitvāna;

Dukkhassantaṃ karissare.

“‘For eighty-four hundred thousand great eons, both the fools and the wise, having exhausted saṃsāra, will make an end to suffering.

690.

690.

‘‘‘Mitāni sukhadukkhāni, doṇehi piṭakehi ca;

Jino sabbaṃ pajānāti’, sammūḷhā itarā pajā.

“‘Pleasures and pains are measured out as if by doṇas and baskets. The Jina knows all this, while other people are deluded.’

691.

691.

‘‘Evaṃdiṭṭhi pure āsiṃ, sammūḷho mohapāruto;

Micchādiṭṭhi ca dussīlo, kadariyo paribhāsako.

“Formerly I held such views, being deluded and cloaked in ignorance; I was one of wrong view and immoral, stingy and abusive.

692.

692.

‘‘Oraṃ me chahi māsehi, kālaṅkiriyā bhavissati;

Ekantakaṭukaṃ ghoraṃ, nirayaṃ papatissahaṃ.

“In less than six months from now my death will occur, and I will fall into a terrible hell of exclusive pain.

693.

693.

‘‘Catukkaṇṇaṃ catudvāraṃ, vibhattaṃ bhāgaso mitaṃ;

Ayopākārapariyantaṃ, ayasā paṭikujjitaṃ.

“It is four-cornered with four gates, divided into parts and measured, surrounded by an iron wall, with an iron roof.

694.

694.

‘‘Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā.

“Its floor is made of iron, blazing and fiery. It stands always, pervading a hundred yojanas all around.

695.

695.

‘‘Vassāni satasahassāni, ghoso suyyati tāvade;

Lakkho eso mahārāja, satabhāgavassakoṭiyo.

“After a hundred thousand years, a sound is heard then. This, great king, is the measure: a hundred thousand crores of years.

696.

696.

‘‘Koṭisatasahassāni[Pg.205], niraye paccare janā;

Micchādiṭṭhī ca dussīlā, ye ca ariyūpavādino.

“Those people who are of wrong view, immoral, and who revile the noble ones are tormented in hell for a hundred thousand crores of years.

697.

697.

‘‘Tatthāhaṃ dīghamaddhānaṃ, dukkhaṃ vedissa vedanaṃ;

Phalaṃ pāpassa kammassa, tasmā socāmahaṃ bhusaṃ.

“There, for a long time, I will experience painful feeling, the fruit of evil kamma; therefore, I grieve exceedingly.

698.

698.

‘‘Taṃ suṇohi mahārāja, arindama raṭṭhavaḍḍhana;

Dhītā mayhaṃ mahārāja, uttarā bhaddamatthu te.

“Listen to that, great king, subduer of foes, increaser of the realm. My daughter, great king, is Uttarā. May good fortune be yours!

699.

699.

‘‘Karoti bhaddakaṃ kammaṃ, sīlesuposathe ratā;

Saññatā saṃvibhāgī ca, vadaññū vītamaccharā.

“She performs wholesome kamma, delights in virtue and the Uposatha; she is restrained, generous, bountiful, and free from avarice.

700.

700.

‘‘Akhaṇḍakārī sikkhāya, suṇhā parakulesu ca;

Upāsikā sakyamunino, sambuddhassa sirīmato.

“Unbroken in the training, a good daughter-in-law in others' families, she is a lay follower of the Sakyan Sage, the glorious Perfectly Enlightened One.

701.

701.

‘‘Bhikkhu ca sīlasampanno, gāmaṃ piṇḍāya pāvisi;

Okkhittacakkhu satimā, guttadvāro susaṃvuto.

“A bhikkhu, accomplished in virtue, entered the village for almsfood, with eyes downcast, mindful, with sense doors guarded, well restrained.

702.

702.

‘‘Sapadānaṃ caramāno, agamā taṃ nivesanaṃ;

‘Tamaddasa mahārāja, uttarā bhaddamatthu te’.

“Going from house to house on his almsround, he came to that dwelling. Great king, Uttarā saw him—may good fortune be yours!

703.

703.

‘‘Pūraṃ pānīyasarakaṃ, pūve vitte ca sā adā;

‘Pitā me kālaṅkato, bhante tassetaṃ upakappatu’.

“She gave a full bowl of beverage and pleasing cakes, saying: ‘Venerable sir, my father has passed away. May this accrue to him!’

704.

704.

‘‘Samanantarānuddiṭṭhe, vipāko udapajjatha;

Bhuñjāmi kāmakāmīhaṃ, rājā vessavaṇo yathā.

“Immediately upon the dedication, the result arose. I enjoy all that I desire, just like King Vessavaṇa.

705.

705.

‘‘Taṃ suṇohi mahārāja, arindama raṭṭhavaḍḍhana;

Sadevakassa lokassa, buddho aggo pavuccati;

Taṃ buddhaṃ saraṇaṃ gaccha, saputtadāro arindama.

“Listen to that, great king, subduer of foes, increaser of the realm! In the world with its devas, the Buddha is called the foremost. Go for refuge to that Buddha, O subduer of foes, together with your sons and wife.

706.

706.

‘‘Aṭṭhaṅgikena maggena, phusanti amataṃ padaṃ;

Taṃ dhammaṃ saraṇaṃ gaccha, saputtadāro arindama.

“By the Eightfold Path they attain the deathless state. Go for refuge to that Dhamma, O subduer of foes, together with your sons and wife.

707.

707.

‘‘Cattāro ca paṭipannā, cattāro ca phale ṭhitā;

Esa saṅgho ujubhūto, paññāsīlasamāhito;

Taṃ saṅghaṃ saraṇaṃ gaccha, saputtadāro arindama.

“Four are practicing the way and four are established in the fruit: this is the Sangha of upright conduct, concentrated in wisdom and virtue. Go for refuge to that Sangha, O subduer of foes, together with your sons and wife.

708.

708.

‘‘Pāṇātipātā [Pg.206] viramassu khippaṃ, loke adinnaṃ parivajjayassu;

Amajjapo mā ca musā abhāṇī, sakena dārena ca hohi tuṭṭho’’ti.

“Quickly refrain from destroying living beings; avoid taking what is not given in the world; do not drink intoxicants, and do not speak falsely; and be content with your own wife.”

709.

709.

‘‘Atthakāmosi me yakkha, hitakāmosi devate;

Karomi tuyhaṃ vacanaṃ, tvaṃsi ācariyo mama.

“You are my well-wisher, yakkha, my benefactor, O deity. I will do what you say; you are my teacher.”

710.

710.

‘‘Upemi saraṇaṃ buddhaṃ, dhammañcāpi anuttaraṃ;

Saṅghañca naradevassa, gacchāmi saraṇaṃ ahaṃ.

I go for refuge to the Buddha, and to the unsurpassed Dhamma; and to the Sangha of the god among men, I go for refuge.

711.

711.

‘‘Pāṇātipātā viramāmi khippaṃ, loke adinnaṃ parivajjayāmi;

Amajjapo no ca musā bhaṇāmi, sakena dārena ca homi tuṭṭho.

Quickly I refrain from destroying living beings; I avoid taking what is not given in the world; I am one who does not drink intoxicants and I do not speak falsely; and I am content with my own wife.

712.

712.

‘‘Ophuṇāmi mahāvāte, nadiyā sīghagāmiyā;

Vamāmi pāpikaṃ diṭṭhiṃ, buddhānaṃ sāsane rato’’.

I cast this evil view away in a great wind and in a swiftly flowing river; I vomit it out, delighting in the teaching of the Buddhas.

713.

713.

Idaṃ vatvāna soraṭṭho, viramitvā pāpadassanā ;

Namo bhagavato katvā, pāmokkho rathamāruhīti.

Having said this, the king of Soraṭṭha, desisting from his evil view, paid homage to the Blessed One and, facing forward, mounted his chariot.

Nandakapetavatthu tatiyaṃ.

The third story: the Story of the Peta Nandaka.

4. Revatīpetavatthu

4. The Story of the Petī Revatī

714.

714.

‘‘Uṭṭhehi revate supāpadhamme, apārutadvāre adānasīle;

Nessāma taṃ yattha thunanti duggatā, samappitā nerayikā dukhenā’’ti.

“Arise, O Revatī, you of extremely evil conduct, with door unbarred, ungenerous in character! We will take you to where the unfortunate groan, the hell-beings afflicted with suffering.”

715.

715.

Icceva vatvāna yamassa dūtā, te dve yakkhā lohitakkhā brahantā;

Paccekabāhāsu gahetvā revataṃ, pakkāmayuṃ devagaṇassa santike.

Having spoken thus, the messengers of Yama, those two huge, red-eyed yakkhas, seized Revatī by each arm and brought her into the presence of the host of devas.

716.

716.

‘‘Ādiccavaṇṇaṃ [Pg.207] ruciraṃ pabhassaraṃ, byamhaṃ subhaṃ kañcanajālachannaṃ;

Kassetamākiṇṇajanaṃ vimānaṃ, suriyassa raṃsīriva jotamānaṃ.

“Sun-colored, lovely, and radiant, a splendid, beautiful celestial mansion covered with a golden net; whose is this mansion, thronged with celestial beings, shining like the rays of the sun?

717.

717.

‘‘Nārīgaṇā candanasāralittā, ubhato vimānaṃ upasobhayanti;

Taṃ dissati suriyasamānavaṇṇaṃ, ko modati saggapatto vimāne’’ti.

“Hosts of celestial maidens, anointed with sandalwood essence, adorn the mansion on both sides. It appears with a color like the sun. Who is it that rejoices in this mansion, having reached the celestial realm?”

718.

718.

‘‘Bārāṇasiyaṃ nandiyo nāmāsi, upāsako amaccharī dānapati vadaññū;

Tassetamākiṇṇajanaṃ vimānaṃ, suriyassa raṃsīriva jotamānaṃ.

“In Bārāṇasī there was a lay follower named Nandiya, who was not stingy, a master of giving, and generous. This is his mansion, thronged with celestial beings, shining like the rays of the sun.

719.

719.

‘‘Nārīgaṇā candanasāralittā, ubhato vimānaṃ upasobhayanti;

Taṃ dissati suriyasamānavaṇṇaṃ, so modati saggapatto vimāne’’ti.

“Hosts of celestial maidens, anointed with sandalwood essence, adorn the mansion on both sides. It appears with a color like the sun. He is the one who rejoices in this mansion, having reached the celestial realm.”

720.

720.

‘‘Nandiyassāhaṃ bhariyā, agārinī sabbakulassa issarā;

Bhattu vimāne ramissāmi dānahaṃ, na patthaye nirayadassanāyā’’ti.

“I am Nandiya’s wife, the mistress of the house, sovereign over the entire household. Now I will delight in my husband’s mansion; I do not wish for a sight of hell.”

721.

721.

‘‘Eso te nirayo supāpadhamme, puññaṃ tayā akataṃ jīvaloke;

Na hi maccharī rosako pāpadhammo, saggūpagānaṃ labhati sahabyata’’nti.

“This is your hell, O you of extremely evil conduct! No merit was made by you in the world of the living. For one who is stingy, wrathful, and of evil conduct does not gain the companionship of those who go to the celestial realm.”

722.

722.

‘‘Kiṃ nu gūthañca muttañca, asucī paṭidissati;

Duggandhaṃ kimidaṃ mīḷhaṃ, kimetaṃ upavāyatī’’ti.

“What is this that appears—feces and urine, impure matter? What is this foul-smelling filth? What stench does this give off?”

723.

723.

‘‘Esa saṃsavako nāma, gambhīro sataporiso;

Yattha vassasahassāni, tuvaṃ paccasi revate’’ti.

“This is the hell named Saṃsavaka, deep and a hundred persons in depth. There, for thousands of years, you will be cooked, O Revatī.”

724.

724.

‘‘Kiṃ [Pg.208] nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kena saṃsavako laddho, gambhīro sataporiso’’ti.

“What wrong deed was done by me with body, with speech, or with mind? By what was the Saṃsavaka hell gained, so deep and a hundred persons in depth?”

725.

725.

‘‘Samaṇe brāhmaṇe cāpi, aññe vāpi vanibbake;

Musāvādena vañcesi, taṃ pāpaṃ pakataṃ tayā.

“You deceived ascetics and brahmins, and other mendicants as well, with false speech. That evil deed was committed by you.

726.

726.

‘‘Tena saṃsavako laddho, gambhīro sataporiso;

Tattha vassasahassāni, tuvaṃ paccasi revate.

“By that, the Saṃsavaka hell was gained by you, deep and a hundred persons in depth. There, for thousands of years, you will be cooked, O Revatī.

727.

727.

‘‘Hatthepi chindanti athopi pāde, kaṇṇepi chindanti athopi nāsaṃ;

Athopi kākoḷagaṇā samecca, saṅgamma khādanti viphandamāna’’nti.

“They will cut off your hands and also your feet; they will cut off your ears and also your nose. Then flocks of crows, having assembled, will gather and devour you as you writhe.”

728.

728.

‘‘Sādhu kho maṃ paṭinetha, kāhāmi kusalaṃ bahuṃ;

Dānena samacariyāya, saṃyamena damena ca;

Yaṃ katvā sukhitā honti, na ca pacchānutappare’’ti.

“Good sirs, I implore you, lead me back! I will perform much that is wholesome through giving, righteous conduct, restraint, and self-control—that which, having been done, makes beings happy and brings no later remorse.”

729.

729.

‘‘Pure tuvaṃ pamajjitvā, idāni paridevasi;

Sayaṃ katānaṃ kammānaṃ, vipākaṃ anubhossasī’’ti.

“Formerly you were negligent, and now you lament. You yourself will experience the result of the deeds that you have done.”

730.

730.

‘‘Ko devalokato manussalokaṃ, gantvāna puṭṭho me evaṃ vadeyya;

‘Nikkhittadaṇḍesu dadātha dānaṃ, acchādanaṃ seyya mathannapānaṃ;

Na hi maccharī rosako pāpadhammo, saggūpagānaṃ labhati sahabyataṃ’.

“Who, going from the deva world to the human world, would, if asked by me, speak thus: ‘Give gifts to those who have laid aside the rod—clothing, lodging, and also food and drink. For one who is stingy, wrathful, and of evil conduct does not gain the companionship of those who go to the celestial realm.’

731.

731.

‘‘Sāhaṃ nūna ito gantvā, yoniṃ laddhāna mānusiṃ;

Vadaññū sīlasampannā, kāhāmi kusalaṃ bahuṃ;

Dānena samacariyāya, saṃyamena damena ca.

“Surely, having gone from here and obtained a human birth, becoming generous and accomplished in virtue, I will perform much that is wholesome through giving, righteous conduct, restraint, and self-control.

732.

732.

‘‘Ārāmāni ca ropissaṃ, dugge saṅkamanāni ca;

Papañca udapānañca, vippasannena cetasā.

“I will plant parks and build bridges in difficult places; I will establish water-pavilions and wells with a serene mind.

733.

733.

‘‘Cātuddasiṃ [Pg.209] pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.

“On the fourteenth, the fifteenth, and on the eighth day of the fortnight, and also during the special observance period, well-endowed with the eight precepts,

734.

734.

‘‘Uposathaṃ upavasissaṃ, sadā sīlesu saṃvutā;

Na ca dāne pamajjissaṃ, sāmaṃ diṭṭhamidaṃ mayā’’ti.

“I will observe the Uposatha, always being restrained in virtue. And I will not be negligent in giving, for this I have seen for myself.”

735.

735.

Iccevaṃ vippalapantiṃ, phandamānaṃ tato tato;

Khipiṃsu niraye ghore, uddhaṃpādaṃ avaṃsiraṃ.

As she was wailing thus and writhing about, they flung her into the frightful hell, feet upwards and head down.

736.

736.

‘‘Ahaṃ pure maccharinī ahosiṃ, paribhāsikā samaṇabrāhmaṇānaṃ;

Vitathena ca sāmikaṃ vañcayitvā, paccāmahaṃ niraye ghorarūpe’’ti.

“Formerly I was a stingy woman, a reviler of ascetics and brahmins. Having deceived my husband with a falsehood, I am being cooked in a frightful hell.”

Revatīpetavatthu catutthaṃ.

The fourth story: the Story of the Petī Revatī.

5. Ucchupetavatthu

5. The Story of the Sugarcane Peta

737.

737.

‘‘Idaṃ mama ucchuvanaṃ mahantaṃ, nibbattati puññaphalaṃ anappakaṃ;

Taṃ dāni me na paribhogameti, ācikkha bhante kissa ayaṃ vipāko.

“This great sugarcane plantation is mine; it is the abundant fruit of my merit. Yet now it is not for my enjoyment. Tell me, venerable sir, of what kamma is this the result?

738.

738.

‘‘Haññāmi khajjāmi ca vāyamāmi, parisakkāmi paribhuñjituṃ kiñci;

Svāhaṃ chinnathāmo kapaṇo lālapāmi, kissa kammassa ayaṃ vipāko.

“I strive and rush about to enjoy anything at all, yet I am struck and cut. Deprived of strength, wretched, I wail. Of what kamma is this the result?

739.

739.

‘‘Vighāto cāhaṃ paripatāmi chamāyaṃ, parivattāmi vāricarova ghamme;

Rudato ca me assukā niggalanti, ācikkha bhante kissa ayaṃ vipāko.

“Distressed, I fall upon the ground; I writhe like a fish out of water in the heat. As I weep, my tears stream down. Tell me, venerable sir, of what kamma is this the result?

740.

740.

‘‘Chāto [Pg.210] kilanto ca pipāsito ca, santassito sātasukhaṃ na vinde;

Pucchāmi taṃ etamatthaṃ bhadante, kathaṃ nu ucchuparibhogaṃ labheyya’’nti.

“Hungry, weary, and thirsty, and terrified, I find no pleasant happiness. I ask you this matter, venerable sir: how might I obtain the enjoyment of sugarcane?”

741.

741.

‘‘Pure tuvaṃ kammamakāsi attanā, manussabhūto purimāya jātiyā;

Ahañca taṃ etamatthaṃ vadāmi, sutvāna tvaṃ etamatthaṃ vijāna.

“Formerly, you yourself performed a deed when you were a human being in a previous birth. I will tell you this matter; having heard it, understand it.

742.

742.

‘‘Ucchuṃ tuvaṃ khādamāno payāto, puriso ca te piṭṭhito anvagacchi;

So ca taṃ paccāsanto kathesi, tassa tuvaṃ na kiñci ālapittha.

“While eating sugarcane, you were walking along, and a man followed behind you. Hoping for some, he spoke to you, but you said nothing at all to him.”

743.

743.

‘‘So ca taṃ abhaṇantaṃ ayāci, ‘dehayya ucchu’nti ca taṃ avoca;

Tassa tuvaṃ piṭṭhito ucchuṃ adāsi, tassetaṃ kammassa ayaṃ vipāko.

“He begged from you as you remained silent, and he said to you, ‘Please give me sugarcane!’ You gave him a sugarcane from behind your back. This is the result of that deed.”

744.

744.

‘‘Iṅgha tvaṃ gantvāna piṭṭhito gaṇheyyāsi, gahetvāna taṃ khādassu yāvadatthaṃ;

Teneva tvaṃ attamano bhavissasi, haṭṭho cudaggo ca pamodito cā’’ti.

“Come now, go and take a sugarcane from behind. Having taken it, eat as much as you wish. By that you will be pleased in mind, joyful, elated, and delighted.”

745.

745.

Gantvāna so piṭṭhito aggahesi, gahetvāna taṃ khādi yāvadatthaṃ;

Teneva so attamano ahosi, haṭṭho cudaggo ca pamodito cāti.

He went and took it from behind; having taken it, he ate as much as he wished. By that he became pleased in mind, joyful, elated, and delighted.

Ucchupetavatthu pañcamaṃ.

The Story of the Sugarcane Peta, the fifth.

6. Kumārapetavatthu

6. The Story of the Prince Petas

746.

746.

‘‘Sāvatthi nāma nagaraṃ, himavantassa passato;

Tattha āsuṃ dve kumārā, rājaputtāti me sutaṃ.

“A city named Sāvatthī lies near the slope of the Himālaya; there were two boys there, princes, so I have heard.”

747.

747.

‘‘Sammattā [Pg.211] rajanīyesu, kāmassādābhinandino;

Paccuppannasukhe giddhā, na te passiṃsunāgataṃ.

“Thoroughly intoxicated by alluring things, delighting in the taste of sensual pleasures, greedy for present happiness, they did not see what is to come.”

748.

748.

‘‘Te cutā ca manussattā, paralokaṃ ito gatā;

Tedha ghosentyadissantā, pubbe dukkaṭamattano.

“Having passed away from the human state and gone from here to the other world, there, unseen, they lament their own misdeeds done in the past.”

749.

749.

‘‘‘Bahūsu vata santesu, deyyadhamme upaṭṭhite;

Nāsakkhimhā ca attānaṃ, parittaṃ kātuṃ sukhāvahaṃ.

“‘Alas, though many things suitable for giving were present, we were unable to make for ourselves even a small amount of merit that would bring happiness.’”

750.

750.

‘‘‘Kiṃ tato pāpakaṃ assa, yaṃ no rājakulā cutā;

Upapannā pettivisayaṃ, khuppipāsasamappitā.

“‘What could be worse than this, that having fallen from a royal family, we are reborn in the sphere of the petas, afflicted with hunger and thirst?’”

751.

751.

‘‘Sāmino idha hutvāna, honti asāmino tahiṃ;

Bhamanti khuppipāsāya, manussā unnatonatā.

“Having been masters here, they become non-masters there. Once human beings, exalted and now brought low, they wander afflicted by hunger and thirst.”

752.

752.

‘‘Etamādīnavaṃ ñatvā, issaramadasambhavaṃ;

Pahāya issaramadaṃ, bhave saggagato naro;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī’’ti.

“Knowing this danger born from the intoxication of power, and having abandoned the intoxication of power, a person would go to heaven. At the breakup of the body, that wise person is reborn in heaven.”

Kumārapetavatthu chaṭṭhaṃ.

The Story of the Prince Petas, the sixth.

7. Rājaputtapetavatthu

7. The Story of the Prince-Peta

753.

753.

Pubbe katānaṃ kammānaṃ, vipāko mathaye manaṃ;

Rūpe sadde rase gandhe, phoṭṭhabbe ca manorame.

The result of kammas done in the past would oppress the mind of blind fools on account of delightful forms, sounds, tastes, smells, and tangible objects.

754.

754.

Naccaṃ gītaṃ ratiṃ khiḍḍaṃ, anubhutvā anappakaṃ;

Uyyāne paricaritvā, pavisanto giribbajaṃ.

Having enjoyed abundant dancing, singing, pleasure, and sport, and having amused himself in the park, he was entering Giribbaja.

755.

755.

Isiṃ sunetta maddakkhi, attadantaṃ samāhitaṃ;

Appicchaṃ hirisampannaṃ, uñche pattagate rataṃ.

He saw the sage Sunetta, who was self-controlled and concentrated, of few wishes, endowed with a sense of shame, delighting in the gleanings gathered in his bowl.

756.

756.

Hatthikkhandhato oruyha, laddhā bhanteti cābravi;

Tassa pattaṃ gahetvāna, uccaṃ paggayha khattiyo.

Descending from the elephant’s back, he said, “I have you, venerable sir!” Then the khattiya, having taken his bowl, raised it high,

757.

757.

Thaṇḍile pattaṃ bhinditvā, hasamāno apakkami;

‘‘Rañño kitavassāhaṃ putto, kiṃ maṃ bhikkhu karissasi’’.

smashed the bowl on the hard ground and departed laughing, saying: “I am the son of King Kitava! What will you do to me, bhikkhu?”

758.

758.

Tassa [Pg.212] kammassa pharusassa, vipāko kaṭuko ahu;

Yaṃ rājaputto vedesi, nirayamhi samappito.

The result of that harsh kamma was bitter, which the prince experienced when he was consigned to hell.

759.

759.

Chaḷeva caturāsīti, vassāni navutāni ca;

Bhusaṃ dukkhaṃ nigacchittho, niraye katakibbiso.

For six times eighty-four thousand years, and for many myriads of years, the evildoer underwent extreme suffering in hell.

760.

760.

Uttānopi ca paccittha, nikujjo vāmadakkhiṇo;

Uddhaṃpādo ṭhito ceva, ciraṃ bālo apaccatha.

He was cooked lying face up and face down, on his left and right sides. He was cooked standing with his feet up. For a long time that fool was cooked.

761.

761.

Bahūni vassasahassāni, pūgāni nahutāni ca;

Bhusaṃ dukkhaṃ nigacchittho, niraye katakibbiso.

For many thousands of years, for multitudes and myriads of them, the evildoer underwent extreme suffering in hell.

762.

762.

Etādisaṃ kho kaṭukaṃ, appaduṭṭhappadosinaṃ;

Paccanti pāpakammantā, isimāsajja subbataṃ.

Evildoers, having assailed a faultless sage of good vows, are cooked with such bitter suffering.

763.

763.

So tattha bahuvassāni, vedayitvā bahuṃ dukhaṃ;

Khuppipāsahato nāma, peto āsi tato cuto.

Having experienced great suffering there for many years, he fell from there and became a peta named ‘Afflicted-by-Hunger-and-Thirst.’

764.

764.

Etamādīnavaṃ ñatvā, issaramadasambhavaṃ;

Pahāya issaramadaṃ, nivātamanuvattaye.

Knowing this danger born from the intoxication of power, and having abandoned the intoxication of power, one should cultivate humility.

765.

765.

Diṭṭheva dhamme pāsaṃso, yo buddhesu sagāravo;

Kāyassa bhedā sappañño, saggaṃ so upapajjatīti.

One who is respectful towards the Buddhas is praiseworthy in this very life. At the breakup of the body, that wise person is reborn in heaven.

Rājaputtapetavatthu sattamaṃ.

The Story of the Prince-Peta, the seventh.

8. Gūthakhādakapetavatthu

8. The Story of the Excrement-Eating Peta

766.

766.

‘‘Gūthakūpato uggantvā, ko nu dīno patiṭṭhasi ;

Nissaṃsayaṃ pāpakammanto, kiṃ nu saddahase tuva’’nti.

“Having emerged from a cesspool of excrement, who are you, wretched one, standing there? Without a doubt you are an evildoer. Why, then, do you lament?”

767.

767.

‘‘Ahaṃ bhadante petomhi, duggato yamalokiko;

Pāpakammaṃ karitvāna, petalokaṃ ito gato’’.

“Venerable sir, I am a peta, miserable, belonging to the world of Yama. Having done evil kamma, I have gone from here to the world of the petas.”

768.

768.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissa kammavipākena, idaṃ dukkhaṃ nigacchasī’’ti.

“What evil deed was done by you with body, speech, or mind? As the result of what kamma do you undergo this suffering?”

769.

769.

‘‘Ahu āvāsiko mayhaṃ, issukī kulamaccharī;

Ajjhosito mayhaṃ ghare, kadariyo paribhāsako.

“There was a resident monk of mine who was envious and possessive of supporter families. He was attached to my house, stingy, and abusive.”

770.

770.

‘‘Tassāhaṃ [Pg.213] vacanaṃ sutvā, bhikkhavo paribhāsisaṃ;

Tassa kammavipākena, petalokaṃ ito gato’’ti.

“Having heard his words, I reviled the bhikkhus. As the result of that kamma, I have gone from here to the world of the petas.”

771.

771.

‘‘Amitto mittavaṇṇena, yo te āsi kulūpako;

Kāyassa bhedā duppañño, kiṃ nu pecca gatiṃ gato’’ti.

“That enemy in the guise of a friend, the one who frequented your family—that foolish one, with the breakup of the body, what destination has he gone to after death?”

772.

772.

‘‘Tassevāhaṃ pāpakammassa, sīse tiṭṭhāmi matthake;

So ca paravisayaṃ patto, mameva paricārako.

“I stand right on the head, on the very crown, of that one of evil conduct. And he, having come into another’s domain, is my own attendant.”

773.

773.

‘‘Yaṃ bhadante hadantaññe, etaṃ me hoti bhojanaṃ;

Ahañca kho yaṃ hadāmi, etaṃ so upajīvatī’’ti.

“Venerable sir, what others excrete, that becomes my food. And what I in turn excrete, he lives on that.”

Gūthakhādakapetavatthu aṭṭhamaṃ.

The Story of the Excrement-Eating Peta, the eighth.

9. Gūthakhādakapetivatthu

9. The Story of the Excrement-Eating Petī

774.

774.

‘‘Gūthakūpato uggantvā, kā nu dīnā patiṭṭhasi;

Nissaṃsayaṃ pāpakammantā, kiṃ nu saddahase tuva’’nti.

“Having emerged from a pit of excrement, who are you, wretched one, standing here? Without a doubt, you are an evildoer. For what reason do you now lament?”

775.

775.

‘‘Ahaṃ bhadante petīmhi, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā’’ti.

“Venerable sir, I am a petī, gone to a woeful state, belonging to the world of Yama. Having done evil kamma, I have gone from here to the world of the petas.”

776.

776.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissa kammavipākena, idaṃ dukkhaṃ nigacchasī’’ti.

“What evil deed was done by you with body, speech, or mind? As the result of what kamma do you undergo this suffering?”

777.

777.

‘‘Ahu āvāsiko mayhaṃ, issukī kulamaccharī;

Ajjhosito mayhaṃ ghare, kadariyo paribhāsako.

“There was a resident monk of mine who was envious and possessive of supporting families. He was attached to my house, stingy and abusive.”

778.

778.

‘‘Tassāhaṃ vacanaṃ sutvā, bhikkhavo paribhāsisaṃ;

Tassa kammavipākena, petalokaṃ ito gatā’’ti.

“Having heard his words, I reviled the bhikkhus. As the result of that kamma, I have gone from here to the world of the petas.”

779.

779.

‘‘Amitto mittavaṇṇena, yo te āsi kulūpako;

Kāyassa bhedā duppañño, kiṃ nu pecca gatiṃ gato’’ti.

“That enemy in the guise of a friend, the one who frequented your family—that foolish one, with the breakup of the body, to what destination has he gone after death?”

780.

780.

‘‘Tassevāhaṃ pāpakammassa, sīse tiṭṭhāmi matthake;

So ca paravisayaṃ patto, mameva paricārako.

“I stand on the head, on the crown, of that very one of evil kamma. And he, having come into another's domain, is my own attendant.”

781.

781.

‘‘Yaṃ bhadante hadantaññe, etaṃ me hoti bhojanaṃ;

Ahañca kho yaṃ hadāmi, etaṃ so upajīvatī’’ti.

“Venerable sir, what others excrete, that becomes my food. And what I, in turn, excrete, he lives on that.”

Gūthakhādakapetivatthu navamaṃ.

The Story of the Excrement-Eating Petī: The Ninth.

10. Gaṇapetavatthu

10. The Story of the Group of Petas

782.

782.

‘‘Naggā [Pg.214] dubbaṇṇarūpāttha, kisā dhamanisanthatā;

Upphāsulikā kisikā, ke nu tumhettha mārisā’’ti.

“Naked and of ugly appearance you are, emaciated and with veins showing, with protruding ribs, extremely frail—who, good sirs, are you here?”

783.

783.

‘‘Mayaṃ bhadante petāmhā, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā’’ti.

“Venerable sir, we are petas, gone to a woeful state, belonging to the world of Yama. Having done evil kamma, we have gone from here to the world of the petas.”

784.

784.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissa kammavipākena, petalokaṃ ito gatā’’ti.

“What evil deed was done by you with body, speech, or mind? As the result of what kamma have you gone from here to the world of the petas?”

785.

785.

‘‘Anāvaṭesu titthesu, vicinimhaddhamāsakaṃ;

Santesu deyyadhammesu, dīpaṃ nākamha attano.

“At unrestricted fords, we searched for a half-māsaka; though there were things to be given, we made no refuge for ourselves.”

786.

786.

‘‘Nadiṃ upema tasitā, rittakā parivattati;

Chāyaṃ upema uṇhesu, ātapo parivattati.

“Thirsty, we approach a river, but it turns empty. In the heat, we approach shade, but it turns into scorching sun.”

787.

787.

‘‘Aggivaṇṇo ca no vāto, ḍahanto upavāyati;

Etañca bhante arahāma, aññañca pāpakaṃ tato.

“And a wind the color of fire blows upon us, burning us. This, venerable sir, we deserve, and other suffering more evil than that.”

788.

788.

‘‘Api yojanāni gacchāma, chātā āhāragedhino;

Aladdhāva nivattāma, aho no appapuññatā.

“Hungry and greedy for food, we travel for many leagues; but having obtained nothing, we turn back. Alas, how little is our merit!”

789.

789.

‘‘Chātā pamucchitā bhantā, bhūmiyaṃ paṭisumbhitā;

Uttānā paṭikirāma, avakujjā patāmase.

“Hungry, fainting, and bewildered, we stumble on the ground. We are scattered about lying on our backs; we fall flat on our faces.”

790.

790.

‘‘Te ca tattheva patitā, bhūmiyaṃ paṭisumbhitā;

Uraṃ sīsañca ghaṭṭema, aho no appapuññatā.

“And having fallen right there, stumbling on the ground, we knock our chests and heads. Alas, how little is our merit!”

791.

791.

‘‘Etañca bhante arahāma, aññañca pāpakaṃ tato;

Santesu deyyadhammesu, dīpaṃ nākamha attano.

“This, venerable sir, we deserve, and other suffering more evil than that. Though there were things to be given, we made no refuge for ourselves.”

792.

792.

‘‘Te hi nūna ito gantvā, yoniṃ laddhāna mānusiṃ;

Vadaññū sīlasampannā, kāhāma kusalaṃ bahu’’nti.

“Surely, if we go from here and obtain a human birth, we will be generous and accomplished in virtue, and we will do much that is wholesome.”

Gaṇapetavatthu dasamaṃ.

The Story of the Group of Petas: The Tenth.

11. Pāṭaliputtapetavatthu

11. The Story of the Peta of Pāṭaliputta

793.

793.

‘‘Diṭṭhā [Pg.215] tayā nirayā tiracchānayoni,Petā asurā athavāpi mānusā devā;

Sayamaddasa kammavipākamattano,Nessāmi taṃ pāṭaliputtamakkhataṃ;

Tattha gantvā kusalaṃ karohi kammaṃ’’.

“You have seen the hells and the animal realm, the petas and asuras, and also humans and devas. You yourself have seen the fruit of your own kamma. I will lead you unharmed to Pāṭaliputta; having gone there, perform wholesome kamma.”

794.

794.

‘‘Atthakāmosi me yakkha, hitakāmosi devate;

Karomi tuyhaṃ vacanaṃ, tvaṃsi ācariyo mama.

“You are my well-wisher, O yakkha; you desire my welfare, O deity. I will do as you say; you are my teacher.”

795.

795.

‘‘Diṭṭhā mayā nirayā tiracchānayoni, petā asurā athavāpi mānusā devā;

Sayamaddasaṃ kammavipākamattano, kāhāmi puññāni anappakānī’’ti.

“I have seen the hells and the animal realm, the petas and asuras, and also humans and devas. I myself have seen the fruit of my own kamma. I will perform abundant meritorious deeds.”

Pāṭaliputtapetavatthu ekādasamaṃ.

The Story of the Peta of Pāṭaliputta: The Eleventh.

12. Ambavanapetavatthu

12. The Story of the Mango Grove Peta

796.

796.

‘‘Ayañca te pokkharaṇī surammā, samā sutitthā ca mahodakā ca;

Supupphitā bhamaragaṇānukiṇṇā, kathaṃ tayā laddhā ayaṃ manuññā.

“And this very lovely lotus pond of yours, level, with good bathing places and abundant water, abloom with flowers and swarming with multitudes of bees—how did you obtain this delightful one?”

797.

797.

‘‘Idañca te ambavanaṃ surammaṃ, sabbotukaṃ dhārayate phalāni;

Supupphitaṃ bhamaragaṇānukiṇṇaṃ, kathaṃ tayā laddhamidaṃ vimānaṃ’’.

“And this very lovely mango grove of yours, which bears fruit in all seasons, is abloom with flowers and swarming with multitudes of bees—how did you obtain this mansion?”

798.

798.

‘‘Ambapakkaṃ dakaṃ yāgu, sītacchāyā manoramā;

Dhītāya dinnadānena, tena me idha labbhati’’.

“Ripe mangoes, water, gruel, and cool, delightful shade—it is through a gift given by my daughter that this is obtained by me here.”

799.

799.

‘‘Sandiṭṭhikaṃ [Pg.216] kammaṃ evaṃ passatha, dānassa damassa saṃyamassa vipākaṃ;

Dāsī ahaṃ ayyakulesu hutvā, suṇisā homi agārassa issarā’’ti.

“See thus the visible result of giving, taming, and restraint. Though I was a slave girl in the houses of masters, I am now a daughter-in-law, the mistress of the house.”

Ambavanapetavatthu dvādasamaṃ.

The Story of the Mango Grove Peta: The Twelfth.

13. Akkharukkhapetavatthu

13. The Story of the Axle-Tree Peta

800.

800.

‘‘Yaṃ dadāti na taṃ hoti, detheva dānaṃ datvā ubhayaṃ tarati;

Ubhayaṃ tena dānena gacchati, jāgaratha māpamajjathā’’ti.

“What one gives is not the whole of the result; therefore, one should indeed give a gift. Having given, one crosses over both. By that gift, one attains both. Be wakeful! Do not be heedless!”

Akkharukkhapetavatthu terasamaṃ.

The Story of the Axle-Tree Peta: The Thirteenth.

14. Bhogasaṃharapetavatthu

14. The Story of the Wealth-Accumulating Petas

801.

801.

‘‘Mayaṃ bhoge saṃharimha, samena visamena ca;

Te aññe paribhuñjanti, mayaṃ dukkhassa bhāginī’’ti.

“We accumulated wealth by proper and improper means. Others enjoy it, while we are partakers of suffering.”

Bhogasaṃharapetavatthu cuddasamaṃ.

The Story of the Wealth-Accumulating Petas: The Fourteenth.

15. Seṭṭhiputtapetavatthu

15. The Story of the Treasurer's Sons

802.

802.

‘‘Saṭṭhivassasahassāni, paripuṇṇāni sabbaso;

Niraye paccamānānaṃ, kadā anto bhavissati’’.

“Sixty thousand years, fully complete in every way, have passed for us who are being cooked in hell. When will there be an end?”

803.

803.

‘‘Natthi anto kuto anto, na anto paṭidissati;

Tathā hi pakataṃ pāpaṃ, tuyhaṃ mayhañca mārisā.

“There is no end. From where could there be an end? No end is seen. For such was the evil kamma done by you and me, sirs.”

804.

804.

‘‘Dujjīvitamajīvamha, ye sante na dadamhase;

Santesu deyyadhammesu, dīpaṃ nākamha attano.

“We have lived a wretched life, we who did not give though we possessed wealth. When there were things suitable for giving, we did not make an island for ourselves.”

805.

805.

‘‘Sohaṃ nūna ito gantvā, yoniṃ laddhāna mānusiṃ;

Vadaññū sīlasampanno, kāhāmi kusalaṃ bahu’’nti.

“Surely, having gone from here and obtained a human birth, I will be generous and accomplished in virtue; I will perform much that is wholesome.”

Seṭṭhiputtapetavatthu pannarasamaṃ.

The Fifteenth Story: The Petas of the Treasurer's Sons.

16. Saṭṭhikūṭapetavatthu

16. The Story of the Peta of Sixty Thousand Hammers

806.

806.

‘‘Kiṃ [Pg.217] nu ummattarūpova, migo bhantova dhāvasi;

Nissaṃsayaṃ pāpakammanto, kiṃ nu saddāyase tuva’’nti.

“Why do you run about like one who is mad, like a terrified deer? Without doubt, you are one of evil deeds. Why, then, do you cry out so?”

807.

807.

‘‘Ahaṃ bhadante petomhi, duggato yamalokiko;

Pāpakammaṃ karitvāna, petalokaṃ ito gato.

“Venerable sir, I am a peta, gone to a woeful state, belonging to the world of Yama. Having done an evil deed, I have gone from here to the world of the petas.”

808.

808.

‘‘Saṭṭhi kūṭasahassāni, paripuṇṇāni sabbaso;

Sīse mayhaṃ nipatanti, te bhindanti ca matthaka’’nti.

“Sixty thousand hammers, fully complete in every way, fall upon my head, and they split my head apart.”

809.

809.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissa kammavipākena, idaṃ dukkhaṃ nigacchasi.

“What evil deed was done by you with body, speech, or mind? As the result of what kamma do you experience this suffering?”

810.

810.

‘‘Saṭṭhi kūṭasahassāni, paripuṇṇāni sabbaso;

Sīse tuyhaṃ nipatanti, te bhindanti ca matthaka’’nti.

“How is it that sixty thousand hammers, fully complete in every way, fall upon your head, and they split your head apart?”

811.

811.

‘‘Athaddasāsiṃ sambuddhaṃ, sunettaṃ bhāvitindriyaṃ;

Nisinnaṃ rukkhamūlasmiṃ, jhāyantaṃ akutobhayaṃ.

“I saw a Paccekabuddha named Sunetta, one with developed faculties, sitting at the foot of a tree, meditating, free from fear.”

812.

812.

‘‘Sālittakappahārena, bhindissaṃ tassa matthakaṃ;

Tassa kammavipākena, idaṃ dukkhaṃ nigacchisaṃ.

“With a blow from a sling-stone, I split his head. As the result of that kamma, I experience this suffering.”

813.

813.

‘‘Saṭṭhi kūṭasahassāni, paripuṇṇāni sabbaso;

Sīse mayhaṃ nipatanti, te bhindanti ca matthaka’’nti.

“Sixty thousand hammers, fully complete in every way, fall upon my head, and they split my head apart.”

814.

814.

‘‘Dhammena te kāpurisa, saṭṭhikūṭasahassāni, paripuṇṇāni sabbaso;

Sīse tuyhaṃ nipatanti, te bhindanti ca matthaka’’nti.

“Rightly so, you wretched man! Those sixty thousand hammers, fully complete in every way, fall upon your head, and they split your head apart.”

Saṭṭhikūṭapetavatthu soḷasamaṃ.

The Sixteenth Story: The Peta of Sixty Thousand Hammers.

Mahāvaggo catuttho niṭṭhito.

The Great Chapter, the fourth, is concluded.

Tassuddānaṃ –

The summary thereof:

Ambasakkaro [Pg.218] serīsako, piṅgalo revati ucchu;

Dve kumārā duve gūthā, gaṇapāṭaliambavanaṃ.

Ambasakkhara, Serīsaka, Piṅgala, Revatī, Sugarcane; the Two Princes, the Two Excrement-Eaters, the Throng, Pāṭaliputta, and the Mango Grove.

Akkharukkhabhogasaṃharā, seṭṭhiputtasaṭṭhikūṭā;

Iti soḷasavatthūni, vaggo tena pavuccati.

The Axle-Tree, Wealth-Hoarding, the Treasurer's Sons, and Sixty Thousand Hammers. Thus there are sixteen stories; for this reason, it is called a chapter.

Atha vagguddānaṃ –

Now, the summary of the chapters:

Urago uparivaggo, cūḷamahāti catudhā;

Vatthūni ekapaññāsaṃ, catudhā bhāṇavārato.

The Uraga Chapter, the Uparivagga, the Cūḷavagga, and the Mahāvagga—thus there are four chapters. There are fifty-one stories, arranged in four recitation sections.

Petavatthupāḷi niṭṭhitā.

The Pāli text of the Stories of the Petas is concluded.