A Naked Ascetic seeks to prevent the wife of a certain householder from hearing the Buddha. Accordingly she decides to invite the Teacher to her house, and sends her young son to deliver the massage. The Naked Ascetic discovers where the boy is going, and tells him to give the Teacher wrong directions, assuring him that if the Teacher fails of come, both he and the boy will have all the more to eat. The boy does as the Naked Ascetic tells him, but the Teacher, knowing the way of himself, comes at the appointed time. The Naked Ascetic is greatly provoked, reviles his benefactor, and leaves the house. The Teacher, observing that the mind of his hostess is agitated, urges her to pay no attention to the sins of others, but to give heed to her own shortcomings.

Not the faults of others,

Not things done and left undone by others,

Only one�s own sins of commission and omission

Should one regard.

Na paresam vilomàni

Na paresam katakatam

Attano�va avekkheyya

Katàni akatàni ca

Notes:

1. Na = in (negative particle), no; not.
2. Paresam = Para + esam = others.

Para = other; another; foreign; alien; outsider.

3. Viloma = vi + loma = against the grain (lit. against the hair),

discrepant; reversed; wrong.

vi, = a prefix giving the meanings : highly; greatly.

Loma = the hair of the body.

4. Kata = (past participle of karoti), done; worked; made.

Kat - akatan = what has been done and left undone.

Karoti = to cause; to do, build or construct.

5. Eva = after long vowels eva is oftened shortened to va.

Eva = "so; even; just" (adverd)

6. Attano = one�s own, oneself.

Attano�va = his very own.

7. Avekkheyya = see Avekkhati

Avekkhati = to look at; to consider

8. Katàni = (neuter gander) see kata.
9. Akatani = (neuter gander) see akata.
10. Ca = (copulative or disjunctive particle), and; then; now.

Sakka�s five hundred wives endeavor to obtain the privilege of giving alms to Kassapa the Great, but the Elder refuses their request on the ground that he prefers to allow the poor to accumulate merit by so doing. When Sakka learns this, he disguises himself as an old weaver and gives alms to Elder. When the Elder discovers that Sakka has deceived him, he reproaches him. But Sakka explains that he hopes by the performance of this and other good works to outshine certain other deities. Now the Buddha, seeing this thing, breathes forth the following Solemn Utterance:

Weak is this perfume,

this perfume of Tagara and of sandal:

The perfume of the virtuous is the finest

that is wafted to the gods.

Appamatto ayam gandho

Yà� yam tagaracandani

Yo ca silavatam gandho

Vàti devesu uttamo

Notes:

1. Appamatto = appa + matta = slight; insignificant; little; moderate.

appa, small; little; insignificant.

matta, a measure; quantity; moderation; size.

2. àyam (pronoun) "this, he"
3. gandho, odour; smell; scent.
4. yà� yam = ya + ayam .

ya ( relative pronoun) which; what; whatever.

5. Tagara, a fragrant shrub.

candana, (masculine gander) sandal-wood tree.

(neuter gander) sandal-wood.

6. Silavatam = sila + vata

sila, nature; habit; moral practice; code of morality

silavata, observing the rules of good conduct, being of virtuous behaviour.

7. vàti = va + ti = to blow; to emit some smell.
8. devesu = in the heavens.
9. Uttama, highest; best; noble; excellent.

Elder Godhika, finding himself impeded in the practice of Ecstatic Meditation by a certain disease, draws a razor and cuts his throat, passing at once to Nibbana. Mara, in the form of pillar of smoke, seeks his rebirth-consciousness. The Buddha informs him that he is engaged in a futile task.

If men are endowed with the virtues,

Live the life of Heedfulness,

Are emancipated through perfect knowledge,

Mara can never find the way to them.

Tesam sampannasilanam

Appamàdaviharinam

Sammadannavimuttànam

Màro maggam na vindati

Notes:

1. Tesam, of those.
2. Sampanna, successful; complete; abounding in; endowed with.
3. Silàna, practising; restraining.
4. Sammadanna, having understood perfectly.
5. Vimutti, freed; released; emancipated.
6. Màra, the Evil One; the Tempter; death personified.
7. magga, path; road;way.
8. na, no; not.
9. vindati = vid + n � a = to enjoy; to undergo; to know; to gain.

The king and the poor man with a beautiful wife. King Pasenadi Kasala falls in love with the beautiful wife of a certain poor man. He determines to kill the man and take his wife. He therefore appoints the man a servant in his house-hold, hopping that the man will commit some fault and give him a plausible excuse for killing him. Finding no fault in the man, the king orders him to go to the country of the dragons, procure water-lilies and red earth, and return to him at bathing-time. The poor man goes hastily to the country of the dragons, makes over to the dragons the merit of offerings of rice to a traveler and to the first in the water, and implores the dragons to give him water-lilies ans red earth. The king of the dragons appears to him in the guise of an old man and answers his prayer. King Pasenadi has the door of his palace closed before bathing-time, fearing that if the poor man should obtain what he sent him for, his purpose would not succeed. The poor man returns at bathing-tie, and finding the door of the palace closed, places the red earth on the threshold, hangs the flowers over the door, and calls upon everybody to witness that he has executed the king�s order. That night, as the king lies sleepless on his bed, consumed with passion as he thinks of the woman, he hears four terrible sounds. The Brahmans play upon his fears and persuade him to order the sacrifice of every kind of living creature. Queen Mallika rebukes him of credulity and conducts him to the Buddha. The Buddaha informs the king that the sounds he heard were uttered by sinners in torment, and relates the following

a. Story of the Past: The Hell Pot. In the dispensation of the Buddha Kassapa, four sons of wealthy merchants committed adultery for twenty thousand years. When they died, they were reborn in the Avici hell, where they suffered torment during the interval between two Buddhas. Since the fruit of their evil deeds was not yet exhausted, they were reborn in the Hell Pot. In the course of thirty thousand years they reached the bottom, and after thirty thousand years more they came to the rim. Desiring to give expression of their remorse, they opened their lips and began to speak. But after uttering one singles syllable apiece, they flopped over and sank back again into the Hell Pot. The Buddha completed the stanzas which the four sinners had left uncompleted; and the king, brought to a realization of his wickedness, resolved nevermore to set his heart on another man�s wife. The king ordered the release of the victims brought for the sacrifice. The Buddha informed the monks that it was not the first time Queen Mallika had saved the lives of the innocent, and related the following

b. Story of the Past: The King of Benares and Queen Dinna. The Heir apparent of the King of Benares vowed to offer the blood of a hundred kings and a hundred queens to a tree-spirit if he came into the kingdom on the death of his father. When he become King of Benares, he captured the hundred kings and hundred queens and prepared of fulfill his vow. Queen Dinna, consort of King Uggasena, was great with child, and the King of Benares therefore release her. The tree-spirit, knowing that the king of Benares was acting on the conviction that he had captured the kings and queens with his assistance, and desiring to prevent him from carrying out his purpose, sought the advice of Sakka. Acting on Sakka�s advice, that tree- spirit threatened to leave his abode on the ground that the king had violated his promise by releasing Queen Dinna. The King of Benares immediately summoned Queen Dinna. Queen Dinna refused to pay obeisance either to the King of Benares or to the tree- spirit, and convinced the King of Benares that the tree-spirit had had nothing to do with his success. As the Queen spoke, she first wept and then laughed. The King asked her the reason for this, and the Queen related the following

c. Story of the Past: The woman who killed a ewe. In a previous state of existence, Queen Dinna killed a ewe for food. As a punishment for this wicked deed, she was reborn in hell. Afterwards, since the fruit of her wicked deed was not yet exhausted, her own head was cut off just as many times as there were hairs in the ewe�s fleece. The thought of the suffering which she had endured made her weep, and the joy which she felt over her release made her exult. The king was thus brought to a realization of the enormity of the deed he was minded to commit, and immediately ordered the release of the hundred kings and the hundred queens.

Long is the night to him that watcheth;

long is a league to him that is weary;

Longs is the revolution of being for simpletons

that know not the Good Law.

Dighà jàgarato ratti

digham santassa yojanam

Digho bàlànam samsaro

Saddhammam avijànatam

Notes:

1. Dighà = long.
2. Jàgarati = jagar + a = to be awake or watchful
3. Ratti = night.
4. Santa = tired; wearied.
5. Bàla = ignorant; foolish.
6. Samsàra = transmigration; faring on.
7. Saddhamma = the true doctrine.
8. Avijàhati = not to know; not to understand;

not to perceive; not to recognize.

The rebellious pupil. The Elder Kasspa has two pupils. One of them performs his duties faithfully, but the other shirks his duties and seeks to take credit for work really done by his brother-pupil. One day the faithless pupil obtains food from a supporter of the Elder on the plea that the Elder has sent him for it, and then eats it himself. The Elder, discovering his deceit, rebukes him. In order to show his resentment of the rebuke, the faithless pupil sets fire to the Elder�s hut. The Buddha, learning of the occurrence, informs the monks that it is not the first he has destroyed occurrence, informs the monks that it is not the first time he has destroyed a dwelling-place, and relates the following

1. Story of the Past: The monkey and the singila bird, Kutidusaka Jataka. A singila bird reproached a monkey for his inconstancy. The monkey, to show his resentment of the rebuke, destroyed the bird�s nest. The singila bird was Kassapa, and the monkey was the rebellious pupil.

Caran ce nàdhigaccheyya

Seyyam sadisam attano

Natthi bàle sahàyatà

Notes:

1. Carañ = Car + a = to walk or roam about;

to behave; to practise; to perform.

2. ce (conditional particle) = if.
3. nàdhigaccheyya = na + adhigacchati

na = no; not.

adhigacchati = adhi + gam + a

= to attain; to obtain; to understand.

Nàdhigaccheyya = never to attain;

never to obtain;

never to understand

4. Seyyam (seyya) = better; excellent.
5. sadisam (sadisa) = equal; similar; like.
6. Attano = one ownself.
7. Ekacari = one who live alone.
8. Dalha = firm; strong; steady.
9. Kayirà = do.
10. Natthi = no.
11. Bàle = fool.
12. Sahàyatà = association.

1. The niggardly treasurer. Ananda, a niggardly treasurer, admonishes his son Mulsasiri not to let the pennies slip through his fingers. Some times afterwards, he show his son his five great stores of treasure, dies, and is reborn as a monstrosity in a community of Cansalas. The king appoints Mulasiri treasurer.
2. Sequel: A Jonah in the house. From the day the monstrosity is born, the community of Candalas receives no more wages, and has not a mounthful of rice to eat. Concluding that this is due to the presence of a Jonah among them, the Candalas make an investigation, discover the monstrosity, and expel mother and son from the community. The monstrosity is forced to beg his food from door to door. One day he enters the house in which he once lived s master. Mulasiri�s young sons take fright at the monstrosity, and the servants seize their former master, drag him out of the house, and fling him on a pile of rubbish. Just at that moment the Buddha passes the house. The Buddha informs Mulasiri that the monstrosity is none other than his own father. Mulasiri will not believe him. The Buddha directs the monstrosity to point his five stores of treasure to his son. The monstrosity does so, ad Mulasiri believes and seeks refuge in the Buddha.

"I have sons, I have wealth."

With these thoughts the simpleton vexes himself.

But he is not his own.

How then can sons be his?

How can wealth be his?

Puttà m� atthi dhanam m� atthi�

Iti balò vihannati

attà hi attano natthi

kuta puttà kuta dhanam

Notes:

* Candalas � an outcaste or untouchable.

1. Puttà = a son; child

Puttamatthi = have son; have children.

2. Dhana = wealth; riches.

Dhanamatthi = have wealth; have riches.

3. Iti = thus. (used to point out something just mentioned or about to be mentioned, and to show that a sentence is finished)
4. Bàlo = ignorant; foolish.
5. vihannati = vi + han + ya

to be vexed or grieved; to suffer hardship.

6. Attà = soul; oneself.
7. Attano = one�s own; oneself.
8. natthi = na + atthi

no; not; not present.

9. Kuto = where from? Whence?

The wise fool. The Elder Udayi used to sit in the Seaat of the Law after the Great Elders had left the Hall of Truth. Some visiting monks, thinking that he must be a man of learning, questioned him, and discovered that he was a simpleton.

Even if a fool all his life long

associate with a wise man.

He will no more perceive the Law

than a spoon the taste of broth.

Yàvajivàm� pi ce bàlo

Notes:

1. Yàvajivàm = for the length of one�s life.
2. Pi = in (the enclitic from of api)

also ; and also; even so; but; however;

probaby; perhaps.

3. Ce = (conditional particle) if.
4. Balo = ignorant; foolish.
5. panditam (from padito) = learned; skilled; clever; wise.
6. Payirupàsati = pari + upa + as + a = to attend on;

to associate; to honour.

7. So = (Nom. sing. of ta) (masculine), he.
8. dhamma, doctrine; nature; truth; the Norm; morality; good conduct.
9. vijànàti = vi + na ; na is changed to ja

=to know; to understand; to perceive; to recognize.

10. Dabbi = a spoon; ladle.
11. Supàrasam = taste of curry.

Supa = curry.

12. Yatthà = as; like; in relation to; according to; in whatever way; just as.

Rape of Uppalavanna. A maiden of wondrous beauty rejects all of her suitors, become a nun, and attains Arahatship. She takes up her residence alone in a forest hermitage. A former suitor, learning her whereabouts, goes to the hermitage and assaults her. The Buddha preaches to the monks on he transitoriness of sinful pleasures. On a subsequent occasion the monks raise the question whether Arahats are to be blamed for gratifying their passions. The Buddha admonishes them that sexual passion no more adheres to the Arahat than a drop of water to a lotus-leaf. The Buddha persuades King Pasenadi Kosala to erect a convent for the nuns within the city, and forbids the nuns thenceforth to reside in the forest.

As sweet as honey, think a fool an evil deed,

so long as I bears no fruit;

But when it bears fruit, then the fool comes to grief.

Madhu� và mannati bàlo

yàva pàpam na paccati

Yada ca pàccati papam

atha bàlo dukkham nigacchati

Notes:

1. Madhu = honey.
2. mannati = mam + ya = to imagine; to be of opinion; to deem.
3. bàlo = ignorant; foolish.
4. Yava = up to; as far as; so far that.
5. Papa = sin; evil; wrong action; bad; sinful; wicked.
6. Na = (negative particle) no; not.
7. paccati, to be cooked; to suffer.
8. Yada = whenever; when.
9. Ca = (copulative or disjunctive particle) and; then; now.
10. Atha, Atho = then; and also.
11. Dukkha = suffering; pain; misery; agony; discomfort.
12. nigacchati = ni + gam + a = to undergo; to come to.

The snake-ghost and the crow-ghost. As Moggallana descends Mount Vulture-peak with Lakkhana, Moggallana smiles. Lakkhana asks him why he smiles. Moggallana replies that he will tell him as soon as they are in the presence of the Teacher. When they are in the presence of the Teacher, Lakkhana repeats his question. Moggallana tells him he saw a crow-ghost. Moggallana asked him about his former deed, and the crow-ghost related the following

1. Story of the Past: The crow-ghost. "In the dispensation of the Buddha Kassapa I was a crow. I once ate three mouthfuls of food which remained over and above to monks who had eaten. As the result of his misdeed, I was reborn in the Avici hell. Afterwards, since the fruit of my misdeed was not yet exhausted, I was reborn as a crow-ghost."

End of Story of the crow-ghost.

The Buddha corroborates Moggallana�s statement regarding the snake-ghost, and declares that he himself saw the same ghost as he sat on the Throne of Enlightenment. The monks ask the Buddha to tell them about his former deed, and the Buddha relates the following

b. Story of the Past: The snake-ghost. The leaf-hut of a Private Buddha once stood on the bank of the river near Benares, and every morning and evening the residents of the city trooped thither with offerings. In so doing, they trampled the field of a certain farmer. The farmer protested, but without avail. Finally the farmer become so angry that he set fire to the Private Buddha�s hut. The people were indignant, and taking up stick and stones, beat the farmer to death. The farmer was reborn in the Avici hell, and afterwards was reborn as a snake-ghost.

For an evil deed, when done, does not bear

evil fruit at once, just as new-milked

milk does not turn sour at once.

It follows the doer, the simpleton, to consume him,

like fire covered with ashes.

Na hi papan katam kammam

sajju kjiram� va muccati

Dahantam balam anveti

bhasmacchanno� va pavako

Notes:

1. Na = (negative particle), no; not.
2. Hi = (particle) For; because; certainly; indeed; alas!

It is sometimes used in giving a respectful refusal.

Sometimes redundant.

3. Papa = (neuter) sin; evil; wrong action

(adjective) bad; sinful; wicked.

4. Kata = (past participle of karoti), done; made; finish; fulfilled.
5. Kamma = deed; action; job; work.
6. Sajju = instantly; speedily; at the same moment.
7. Khira = milk.
8. muccati = muc + ya = to become free; to be saved or released.
9. Dahati = to burn; to consume by fire; to torment.
10. Bala = young in years; ignorant; foolish.
11. anveti = anu + I + a = to follow; to approach.
12. Bhasma = ashes.

Bhasmacchanna = covered with ashes.

13. Pavaka = fire.

1. Story of the Past: The poor Brahman. Sariputta visits Mahasena, a poor Brahman. Mahasena, having no alms to give him, hides himself. Later on he receives a portion of rice porridge and gives it all to Sariputta, making the Earnest Wish that he may receive happiness in the next life.
2. Story of the Past: The novice Tissa. Mahasena is conceived in the womb of the wife of a supporter of the Elder Sariputta. The expectant mother longs to entertain the monks and satisfies her loging. On the day of the child�s birth he presents a blanket to Sariputta. He is named Tissa after the Elder, whose name as a layman was Upatissa. When Tissa is seven years old, he become a novice of the elder Sariputta. For seven days his parents give alms. On the eight day the novice accompanies the monks to the city for alms. The citizens him with five hundred cushions and five hundred portions of food. On the following day they come to the monastery and repeat their offering. Thus in two days the novices a thousand cushious and a thousand portions of food. These he presents to the monks, who give the name Tissa the food-giver.

One day the novice notice the monks warming themselves by the fire, and invites them to accompany him to the city blankets. So monks to the number of a thousand set out under the leadership of a seven-year-old novice. He receives five hundred blankets without the city and five hundred within. A shop-keeper, warned by a niggard that a novice is collecting blankets, hides two costly blankets. But when the novice comes in sight, the shop-keeper takes a fancy to him, and straightway presents him with the two blankets. The novice returns to the monastery with a thousand blankets, and presents them all to the monks, who give him the name Tissa the blanket-giver.

The novice receives a Subject of Meditation from the Buddha and fares forth twenty leagues into the forest. Meeting an old man at the gate of a village, he inquires of him whether there is a forest hermitage in the neighborhood. The old man answers in the affirmative, and taking a fancy to the child, escorts him to the hermitage with the most respectful attentions. The old man then goes to the village and proclaims to the village that Tissa the Forest-dweller has taken up his residence at the hermitage. Thus did a novice receive four names in seven years. The novice wins the hearts of all the villagers. In the third month of residence he attains Arahatship. The Chief Disciples with a retinue of forty thousand monks visit the novice. The novice preaches the Law to the multitude. There is a difference of opinion among the supporters of the novice as to the merits of his discourse. The Buddha visits the village and reconcile their difference. The novice walks with the Buddha and talks with him. They ascend a mountain together, and the Buddha asks him what thought comes into his mind as he gazes upon the Great Ocean. The novice replies that he is reminded of the tears of sorrow which he has shed in previous births. The Buddha asks him what thought most impresses him as he dwells in his cave. The novice replies that he is reminded of the times when he has died when his body has been laid on the ground. The Buddha remarks that there is no spot on earth where men have not died, and relates the Upasalhaka Jataka.

Digression: But Elder Ananda, in order to prevent a quarrel between his supporters over the possession of his relics, passed into Nibbana in mind-air.

Story of the Present completed: he Buddha asks the novice his impressions of the forest. The novice replies that he has come to love the forest. The Buddha returns to the Jetavana, while the novice remains in the forest. The monks express surprise that the novice should renounce gain and honor to remain in the forest.

For one road leads to gain,

The other to Nibbana.

Understanding this, the monk,

The disciple of the Buddha,

Should not delight in worldly gain,

But should devote himself to solitude.

Añña hi làbhùpanisà

aññà nibbànagàmini

Evam etam abhiññàya

bhikkhu Buddhassa sàvako

Sakkàram nàbhinandeyya

vivekam anubrùhaye.

Notes:

1. Anna � other; another; else
2. Hi (particle) � For, because; certainly, indeed; alas!

It is sometimes used in giving a respectful refusal.

Sometimes redundant.

3. Labha - gain; acquisition.

Upanisa � cause; means; likeness.

labhupanisa � gain in one way.

4. Nibbana � free from craving.
5. Gami � one who goes; leading to.
6. Evan � thus ; in this way.
7. etam � This ; this one; that.
8. Abhinnaya � having understood well.
9. Bhikkhu � a Buddhist monk.
10. Buddha � one who has attained enlightenment; the Enlightened One.

Buddha � of the Buddha.

11. Savaka � a hearer; a disciple.
12. Sakkara � honour; hospitality.
13. Abhinandati = abhi + nand + a = to rejoice at.

nabhinandayya � should not rejoice at.

14. Viveka � detachment; seclusion.
15. Anubruheti � to cause to grow or increase; to make much of, devote onself to.