The Tham Vessantara-jAtaka - Khamkoo

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eauty of its style and language. This is the first time this important Buddhist literature is made known to the people outside Kengtung. The recitation ritual helps maintain the interest in the Th. VJ and the moral teachings it offers. Unfortunately, the Th. VJ has also become the most expensive form of merit-making, held annually throughout the country in Kengtung. The recitation of the performance of the Th. VJ usually takes three days or more depending on the wealth of the sponsors. A day before and a day after, other JAtakas or suttas are read out or recited. The Th. VJ is recited the whole day, from predawn to about seven or eight in the evening. The sole purpose of this kind of merit-making is to meet Ariyametteyya, the future Buddha. I have also presented an account of the procedures involved in the performance of the Th. VJ in the social context to show the influence and impact of the performance of the recitation of the Th. VJ, with all its related status and ceremony. Though currently Kengtung is a part of the Union of Burma, the Buddhist culture in Kengtung is more akin to that of Lanna. Even the Th. VJ bears similarities with some of the Lanna VJ versions in the style of language and emphasis. But the Th. VJ has since developed its own unique features. I hope this brief study will induce sociologists and anthropologists to explore more of this part of the Buddhist world. I hope I have demonstrated that the Th. VJ helps people of Kengtung understand the Dhamma spiritually, culturally and morally. 174
As other Theravada nations have their own vernacular versions of the VJ, here, Kengtung or the Tai-Khun people in the Eastern part of Shan State also posses their own vernacular version of the VJ. This shed light on the role of the JAtakas in general, the VJ in particular, in the expansion of the teaching of the Buddha. I hope this study will contribute to the understanding of the Theravada Buddhist world in general and Buddhism in South-East Asia, Burma and Thailand in particular. 175
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The Tham Vessantara-jAtaka A critic
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The Tham Vessantara-jAtaka A critic
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7.5 How monks are trained for the c
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Part One Chapter One Introduction A
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Cha: Nā Wi We - stands for Chantha
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and gave Dhamma talks to his family
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death. But Prince Chandakumāra, le
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and formed the object of annual ass
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editorship of Cowell into six volum
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elieved to have taken place over th
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ulers, along with one hundred membe
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This said, it is, again, not clear
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This study is divided into two part
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important religious performances to
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Chapter Two Buddhist Literature and
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the teaching: the DIgha-nikAya, a c
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one of the nine ANgas 11 or divisio
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in the metrical pieces, and ultimat
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stated that in the time of the Cull
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existence of JAtaka tales as early
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notably in the Milindapanha.” 40
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All religious preachers always take
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teaches us the virtue of renunciati
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The JAtaka stories have much influe
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Mongkut, the future King Rama IV, w
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Anuradhapura, in the first century
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Chapter Three The JAtakas and their
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National and religious festivals an
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of this poem are known among the Si
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outstanding examples of this style
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In Sri Lanka, a scheme of JAtaka sc
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King, Vessantara who gave away the
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Aspects of JAtaka Stories that Hari
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Chapter Four A brief study of the i
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equired for each JAtaka. 6 All were
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MahAmayAdevI’s conception, the bi
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Message” which was prevalent in A
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In the later part of the Kon-baung
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ease. The works composed by Sayadaw
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harsh words. Instead, polite and sw
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admonishing and lovesick zat. 48 Th
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Having tasted a new style of cultur
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Among the ten great JAtakas, eight,
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Vas mentions in the preface of a bo
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Summary of Zat Khyi Zae boi, 82 (th
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around the 16 th to 17 th centuries
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“This religious ceremony, which w
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directed that theatrical or “Lakh
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ain. The King’s presents to the p
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would not be out of place to be men
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stanzas, others of delivering both
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the subject of our discussion. The
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5. 4 The influence of the Vessantar
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The murals of pha phra bot differ f
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always adorned in gay style with th
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6.1 The presentation of the Tham Ve
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No one tries to edit, upgrade or mo
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The Th. VJ consists of 26 sections,
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informed where he is going to be re
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The eighth section is Dutiya Malai,
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as they proceed. After a while two
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eproached him for his children’s
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The 24 th section is Nagon or Nagar
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ChatthasaNgiti version consists of
Page 129 and 130: “I offer Sandalwood powder, may i
Page 131 and 132: eing proud of their race and not wi
Page 133 and 134: combined with PhusatI in her wailin
Page 135 and 136: The difference that we can see in t
Page 137 and 138: The MaharAja-pabbakanDa section is
Page 139 and 140: “At that time, Devadatta was gree
Page 141 and 142: perform together as a whole with jo
Page 143 and 144: aTThaparikkhAra 10 and consecrated
Page 145 and 146: ii.i Tang-Tham-vesan Long, the spon
Page 147 and 148: To avoid chaos and poverty to the f
Page 149 and 150: predawn to about seven or eight in
Page 151 and 152: hell. As a result of offering a lit
Page 153 and 154: efore eating, and before sitting on
Page 155 and 156: Figure 7.2 People carrying offering
Page 157 and 158: with shining coloured papers in the
Page 159 and 160: Figure 7.6 PUchan leading Main spon
Page 161 and 162: is that when a person dies in an un
Page 163 and 164: Figure 7.11 Family and relatives gr
Page 165 and 166: Figure 7.12 Lay followers listening
Page 167 and 168: monastic tradition of TheravAda Bud
Page 169 and 170: language. To them, it is a waste of
Page 171 and 172: Thailand, Laos and Kengtung. This k
Page 173 and 174: 50 years ago. 57 Such conditions or
Page 175 and 176: engage in prohibited five kinds of
Page 177 and 178: Conclusion In this presentation I h
Page 179: paintings. 5 The VJ is the best kno
Page 183 and 184: attain three kinds of happiness, of
Page 185 and 186: perfection of minor patience, the p
Page 187 and 188: dreaming of Pacceka Buddhas, dreami
Page 189 and 190: the Lord Buddha, taught seven books
Page 191 and 192: this god was born as a human being
Page 193 and 194: offerings and practised according t
Page 195 and 196: May there not be any sort of danger
Page 197 and 198: This is the end of MahAlokavuDDhi-s
Page 199 and 200: AnandA, there are various kinds of
Page 201 and 202: epresentatives of the SaNgha, no ma
Page 203 and 204: Having received food from her, the
Page 205 and 206: The king thought thus: “No one ev
Page 207 and 208: was after that happening, the Buddh
Page 209 and 210: ambhopurisakim tuNhimihA pApakena d
Page 211 and 212: offence of the first rule of PArAji
Page 213 and 214: He was so pleased to see him that h
Page 215 and 216: While they were exchanging this dia
Page 217 and 218: thus: “what kind of merit has thi
Page 219 and 220: Then there was a god who had ninety
Page 221 and 222: goddesses who came on the left side
Page 223 and 224: great elder, Ariyametteyye came to
Page 225 and 226: things, sexual misconduct, telling
Page 227 and 228: the Enlightened One, the earth will
Page 229 and 230: gentlemen, listen to the MahA Vesss
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magnificence of the Enlightened One
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saying: “ YAcettha dvi hi tumhehi
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117 “Phussati varavaBBAbhe varass
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have good, beautiful and lovely com
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123 Bodhisatta’s conception, ther
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to dance towards the city of Jetutt
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Atha mahAsatto : When the king reac
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eplied, “The Great Being Vessanta
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135 TamatthaM pakAsento satthA Aha
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the seven hundreds. You must get re
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voices, playing in the lovely hermi
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TamatthaM pakAsento satthA Aha : Th
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would hurt her feet as she walks: t
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When they had their gifts, the reci
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ti: “Monks there was a terrible t
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clothes, do not wear clothes made o
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would not care to be a queen of all
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sides carts filled with the seven s
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TamatthaM pakAsento satthA Aha : To
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mamsa surodanaM : “At last they c
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kingdom of the Sivi. Then the peopl
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Vessantara with his wife and childr
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hermitage and after that she leaves
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“You are so young and beautiful a
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hAriyA thiyo maM paribhA santi tayA
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then you will be painful. Nakkhatte
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out; he strayed far from the path a
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me, Ceta, I come as their messenger
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others are yet not ripe, they are t
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paTisamyutaM madhupiBDikA ca sukatA
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here to see the son of SaGjaya, who
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water is high to the knee. SurabhI
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eggar will come now,” looking at
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TaM sutvA : Hearing this, the Great
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hAsitaM, tena tena padhAvimsu jAlI
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times more precious than my son!”
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until she returns as she had a drea
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AssA: These toy elephants, horses a
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yaM kamArA vihaGGare sataM ca dhamm
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TamatthaM pakAsento satthA Aha : In
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mother today, back from her search
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the north and the south. She comple
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like a nanny-goat leaves her kids,
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259 magicians. Who knows what you h
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among the rose apples, to the fores
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to a distance of fifteen leagues. T
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eings standing and holding flowers
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like this, continually asking her t
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thus: “When, Great Being, I was l
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healthy, Brahmin. YApetha : We can
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lovely children. But Enlightenment
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286 is the fourth wish I make. Putt
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hemaM vuttattamagginA nikkhaMva jAt
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just watch us as we are driven away
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and give us them to eat. We do not
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“Ridden by the village headmen ca
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indigestion there where he lay. Thi
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was not used to performing the fune
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pabbataM : “There was a great for
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elephants and army with long proces
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food and I hope there are plenty of
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TamattaM pakAsento satthA Aha : Exp
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Section Twenty Four 323 Nagon : The
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here in this hut made by Indra, kin
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out at all. As a result of walking
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336 KadalIva vAtacchupitA jAtA citt
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the rest houses and at villages. Th
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Great Being ordered his ministers t
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Being to meditate, became MahA Mogg
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family in the city of SAvatthi. As
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etter place than others. Wherever h
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MaddIpabbam labbhitva pujayanti ye
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KandapujA labbhitvA : Whoever has o
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very luxury life. On the one hand,
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365 Section Twenty Six Vipak Vesan
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Brahmin JUjaka came forward to beg
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Appendix I Tai-Khun Script Transcri
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Appendix II Programme of the recita
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Day Three 40. MaddI Kao, the first
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Chutiwongs, Nandana Prematileke, Le
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Hare, E.M. (trans. with an introduc
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Spiro, E. Melford Buddhism and Soci
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Thai BhAphi-tayA-kaun, Pracak Para
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Nan Ai, Loong Mahavessantara, (the
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