The Tham Vessantara-jAtaka - Khamkoo

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arocesi : Then MaddI saw them approaching and cried, “Beggars my lord!” MahAstto : The Great Being stopped the chariot, and they came up to him and asked for the horses. TamatthaM pakAsento satthA Aha : Explaining the Teacher spoke thus: TaM 166 brAmaBA anvagamum tenam asse ayAcisum yAcito paTipAdesi catunaM caturo haye ti : “Then four Brahmins caught him up and asked for the horses, and at the right spot, he gave the four horses to the four of them.” After he had given the horses away, the yoke of the chariot remained in mid air. And no sooner the Brahmins had gone, then four gods in the guise of red deer came and drew the chariot to move on. Bodhisatto : Knowing that they were gods, the Great Being spoke this stanza to MaddI, Ingha maddi nisAmehi cittarUpamva dissati migaro hiccavaBBena dakkhiBassA vahanti maM : “Look, MaddI; see this wonderful thing, how these clever horses in the shape of red deer, draw me on!” Ime devaputtA : But as he went on, there came another Brahmin and asked for the chariot. So, the Great Being took down his wife and children and gave him the chariot. And when he gave the chariot, the gods disappeared. 167 SatthA : To explain the gift of the chariot, the Teacher spoke to monks thus: Athettha paGcamo AgA so taM ratha yAcatha tassa taM yAcito dAsi na cassu pahato mano: “A fifth Brahmin came up to him and asked for the chariot. So he gave it to him, and he was in high spirit in giving without clinging.” Then King Vessantara took down his family and gave the chariot to the Brahmin who came on that account. Tato pathAya : From that time they all went on foot. MahAsatto : Then the Great Being spoke to MaddI: “MaddI, you carry KaBhAjinA, for she is young and light, but I will carry JAli, her brother, as he is heavier.” EvaGca : Then they went on their journey each carrying a child on their hips. 260
TamatthaM pakAsento satthA Aha : To explain this to the monks, the Teacher spoke: RAjA kumaramAdAya rAjaputtI ca dArikaM sammodamAnA pakkAmum aGGmaGGaM piyaM vadAti : “The king carried the boy, the princess the little girl and so they went on their journey talking together kindly to one another.” DAna khaBDaM niThitaM : This is the end of the section on almsgiving, which contains two hundred and nine stanzas according to the Buddha’s preaching. Section Fifteen 168 Vannapave : The section on entering the forest Namotassatthu : May homage be to the Buddha. TapaTipatthe Agacchante manusse ditvA kuhim vamgaTa pabbato ti pacchanti manussA dUreti vadanti . Te cattAro khattiyA : Whenever they met travellers coming along the road, they asked, “Where is Vamka Mountain?” ManussA : People whom they met replied, “It is far away.” Tana vattum : That is why the Teacher explained this to the SAriputta as mentioned in the CAriyA PiTaka thus: Yadi keci manussA enti anumagge paTipathe maggam te paTi pucchAma, ‘Ku him vankaTa pabbato : “Whenever they met travellers coming along the road, we ask them the way, “Where is Vamka Mountain?” Ta tattha amhe passitvA kalunaM paridevasum dukkhaM te paTi vedenti , ‘DUre vankata pabbato : When they see us, the travellers felt sorry for us and give us sorrowful information, “Vamka Mountain is still far away.” 261
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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
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“I offer Sandalwood powder, may i
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eing proud of their race and not wi
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combined with PhusatI in her wailin
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The difference that we can see in t
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The MaharAja-pabbakanDa section is
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“At that time, Devadatta was gree
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perform together as a whole with jo
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aTThaparikkhAra 10 and consecrated
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ii.i Tang-Tham-vesan Long, the spon
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To avoid chaos and poverty to the f
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predawn to about seven or eight in
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hell. As a result of offering a lit
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efore eating, and before sitting on
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Figure 7.2 People carrying offering
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with shining coloured papers in the
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Figure 7.6 PUchan leading Main spon
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is that when a person dies in an un
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Figure 7.11 Family and relatives gr
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Figure 7.12 Lay followers listening
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monastic tradition of TheravAda Bud
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language. To them, it is a waste of
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Thailand, Laos and Kengtung. This k
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50 years ago. 57 Such conditions or
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engage in prohibited five kinds of
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Conclusion In this presentation I h
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paintings. 5 The VJ is the best kno
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As other Theravada nations have the
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attain three kinds of happiness, of
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perfection of minor patience, the p
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dreaming of Pacceka Buddhas, dreami
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the Lord Buddha, taught seven books
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this god was born as a human being
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offerings and practised according t
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May there not be any sort of danger
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This is the end of MahAlokavuDDhi-s
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AnandA, there are various kinds of
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epresentatives of the SaNgha, no ma
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Having received food from her, the
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The king thought thus: “No one ev
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was after that happening, the Buddh
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ambhopurisakim tuNhimihA pApakena d
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offence of the first rule of PArAji
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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
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Page 227 and 228: the Enlightened One, the earth will
Page 229 and 230: gentlemen, listen to the MahA Vesss
Page 231 and 232: magnificence of the Enlightened One
Page 233 and 234: saying: “ YAcettha dvi hi tumhehi
Page 235 and 236: 117 “Phussati varavaBBAbhe varass
Page 237 and 238: have good, beautiful and lovely com
Page 239 and 240: 123 Bodhisatta’s conception, ther
Page 241 and 242: to dance towards the city of Jetutt
Page 243 and 244: Atha mahAsatto : When the king reac
Page 245 and 246: eplied, “The Great Being Vessanta
Page 247 and 248: 135 TamatthaM pakAsento satthA Aha
Page 249 and 250: the seven hundreds. You must get re
Page 251 and 252: voices, playing in the lovely hermi
Page 253 and 254: TamatthaM pakAsento satthA Aha : Th
Page 255 and 256: would hurt her feet as she walks: t
Page 257 and 258: When they had their gifts, the reci
Page 259 and 260: ti: “Monks there was a terrible t
Page 261 and 262: clothes, do not wear clothes made o
Page 263 and 264: would not care to be a queen of all
Page 265: sides carts filled with the seven s
Page 269 and 270: mamsa surodanaM : “At last they c
Page 271 and 272: kingdom of the Sivi. Then the peopl
Page 273 and 274: Vessantara with his wife and childr
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Page 277 and 278: “You are so young and beautiful a
Page 279 and 280: hAriyA thiyo maM paribhA santi tayA
Page 281 and 282: then you will be painful. Nakkhatte
Page 283 and 284: out; he strayed far from the path a
Page 285 and 286: me, Ceta, I come as their messenger
Page 287 and 288: others are yet not ripe, they are t
Page 289 and 290: paTisamyutaM madhupiBDikA ca sukatA
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Page 293 and 294: water is high to the knee. SurabhI
Page 295 and 296: eggar will come now,” looking at
Page 297 and 298: TaM sutvA : Hearing this, the Great
Page 299 and 300: hAsitaM, tena tena padhAvimsu jAlI
Page 301 and 302: times more precious than my son!”
Page 303 and 304: until she returns as she had a drea
Page 305 and 306: AssA: These toy elephants, horses a
Page 307 and 308: yaM kamArA vihaGGare sataM ca dhamm
Page 309 and 310: TamatthaM pakAsento satthA Aha : In
Page 311 and 312: mother today, back from her search
Page 313 and 314: the north and the south. She comple
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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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