The Tham Vessantara-jAtaka - Khamkoo

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9 427-438 9 Nava 10 439-454 10 Dasa 11 455-463 11 EkAdasa 12 464-473 12 DvAdasa 13 474-483 13 Terasa 14 484-496 15 PakinBBaka 15 497-510 20 Visati 16 511-520 30 TiMsa 17 521-525 40 CattAlIsa 18 526-528 50 PaBBAsa 19 529-530 60 SaTThati 20 531-532 70 Sattati 21 533-537 80 AsIti 22 538-547 ‘great’ MahA We thus get the number of five hundred and forty seven JAtakas. They are arranged in twenty-two books in an order determined by the number of the verses associated with each story. Each of the 547 PALi JAtaka stories is composed according to a definite and uniform plan. A JAtaka consists of four parts, viz. (1) a Paccappanna-vatthu, an incident from the time of Gotama, that frames, as it were, and gives rise to Gotama Buddha telling an event of olden times, (2) an AtItavatthu, originally only in verse, but afterward retold by Gotama Buddha partly in prose and partly in verse, with moral teaching in view (3) a VeyyAkaraBa or Commentary which elucidates both the tale and certain words 28
in the metrical pieces, and ultimately (4) a SamodhAna, a winding up of the story. The last two belong properly to the Paccupanna-vatthu. The SamodhAna includes the identification, attributed to the Buddha, of personages in the present with the characters who appear in the story from the past. As I have explained, JAtaka is a technical name in the Buddhist literatures for a story or stories purporting to tell the previous births of Gotama the Buddha prior to his final enlightenment. Such a story is sometimes known as a Bodhisattva (the future Buddha) story. It is a story in which the Bodhisatta usually plays a major part in one of his former existences. Sometimes he is the hero, sometimes a secondary character and sometimes only a spectator. The term JAtaka is also used to refer to 547 such stories included in the PALi Canon. These stories, in the PALi version, exhibit lives in different forms. “They may be simple tales or beast fables, stories of common life or narratives portraying the lives of kings and countries, usually told in prose with the climax or essential part in verses”. 14 These verses are regarded as canonical and they are believed to be the words of the Buddha. Though from the earliest time, the canonical book of JAtaka includes only the verses or gAthAs, 15 there was probably an oral commentary which gives the stories in prose from the earliest times. Whether the verses or the prose came into existence first is still a matter of controversy. 16 However, the general opinion of the scholars is that the canonical JAtaka is a verse JAtaka. It has been handed down in different versions from those of the 14 15 16 Encyclopedia of Buddhism, Vol. VI, p. 3. KhemapAlI, The Critical Edition of the VessantaradIpanI, Intro. p. 3. Encyclopedia of Buddhism, Vol. VI, p. 8. 29
Page 1 and 2: The Tham Vessantara-jAtaka A critic
Page 3 and 4: The Tham Vessantara-jAtaka A critic
Page 5 and 6: 7.5 How monks are trained for the c
Page 7 and 8: Part One Chapter One Introduction A
Page 9 and 10: Cha: Nā Wi We - stands for Chantha
Page 11 and 12: and gave Dhamma talks to his family
Page 13 and 14: death. But Prince Chandakumāra, le
Page 15 and 16: and formed the object of annual ass
Page 17 and 18: editorship of Cowell into six volum
Page 19 and 20: elieved to have taken place over th
Page 21 and 22: ulers, along with one hundred membe
Page 23 and 24: This said, it is, again, not clear
Page 25 and 26: This study is divided into two part
Page 27 and 28: important religious performances to
Page 29 and 30: Chapter Two Buddhist Literature and
Page 31 and 32: the teaching: the DIgha-nikAya, a c
Page 33: one of the nine ANgas 11 or divisio
Page 37 and 38: stated that in the time of the Cull
Page 39 and 40: existence of JAtaka tales as early
Page 41 and 42: notably in the Milindapanha.” 40
Page 43 and 44: All religious preachers always take
Page 45 and 46: teaches us the virtue of renunciati
Page 47 and 48: The JAtaka stories have much influe
Page 49 and 50: Mongkut, the future King Rama IV, w
Page 51 and 52: Anuradhapura, in the first century
Page 53 and 54: Chapter Three The JAtakas and their
Page 55 and 56: National and religious festivals an
Page 57 and 58: of this poem are known among the Si
Page 59 and 60: outstanding examples of this style
Page 61 and 62: In Sri Lanka, a scheme of JAtaka sc
Page 63 and 64: King, Vessantara who gave away the
Page 65 and 66: Aspects of JAtaka Stories that Hari
Page 67 and 68: Chapter Four A brief study of the i
Page 69 and 70: equired for each JAtaka. 6 All were
Page 71 and 72: MahAmayAdevI’s conception, the bi
Page 73 and 74: Message” which was prevalent in A
Page 75 and 76: In the later part of the Kon-baung
Page 77 and 78: ease. The works composed by Sayadaw
Page 79 and 80: harsh words. Instead, polite and sw
Page 81 and 82: admonishing and lovesick zat. 48 Th
Page 83 and 84: Having tasted a new style of cultur
Page 85 and 86:
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
Page 187 and 188:
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
Page 205 and 206:
The king thought thus: “No one ev
Page 207 and 208:
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
Page 213 and 214:
He was so pleased to see him that h
Page 215 and 216:
While they were exchanging this dia
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thus: “what kind of merit has thi
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Then there was a god who had ninety
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goddesses who came on the left side
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great elder, Ariyametteyye came to
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things, sexual misconduct, telling
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the Enlightened One, the earth will
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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
Page 239 and 240:
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
Page 261 and 262:
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
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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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
Page 285 and 286:
me, Ceta, I come as their messenger
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others are yet not ripe, they are t
Page 289 and 290:
paTisamyutaM madhupiBDikA ca sukatA
Page 291 and 292:
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
Page 299 and 300:
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
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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like a nanny-goat leaves her kids,
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259 magicians. Who knows what you h
Page 319 and 320:
among the rose apples, to the fores
Page 321 and 322:
to a distance of fifteen leagues. T
Page 323 and 324:
eings standing and holding flowers
Page 325 and 326:
like this, continually asking her t
Page 327 and 328:
thus: “When, Great Being, I was l
Page 329 and 330:
healthy, Brahmin. YApetha : We can
Page 331 and 332:
lovely children. But Enlightenment
Page 333 and 334:
286 is the fourth wish I make. Putt
Page 335 and 336:
hemaM vuttattamagginA nikkhaMva jAt
Page 337 and 338:
just watch us as we are driven away
Page 339 and 340:
and give us them to eat. We do not
Page 341 and 342:
“Ridden by the village headmen ca
Page 343 and 344:
indigestion there where he lay. Thi
Page 345 and 346:
was not used to performing the fune
Page 347 and 348:
pabbataM : “There was a great for
Page 349 and 350:
elephants and army with long proces
Page 351 and 352:
food and I hope there are plenty of
Page 353 and 354:
TamattaM pakAsento satthA Aha : Exp
Page 355 and 356:
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
Page 365 and 366:
Great Being ordered his ministers t
Page 367 and 368:
Being to meditate, became MahA Mogg
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family in the city of SAvatthi. As
Page 371 and 372:
etter place than others. Wherever h
Page 373 and 374:
MaddIpabbam labbhitva pujayanti ye
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KandapujA labbhitvA : Whoever has o
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very luxury life. On the one hand,
Page 379 and 380:
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
Page 387 and 388:
Day Three 40. MaddI Kao, the first
Page 389 and 390:
Chutiwongs, Nandana Prematileke, Le
Page 391 and 392:
Hare, E.M. (trans. with an introduc
Page 393 and 394:
Spiro, E. Melford Buddhism and Soci
Page 395 and 396:
Thai BhAphi-tayA-kaun, Pracak Para
Page 397:
Nan Ai, Loong Mahavessantara, (the
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The Tham Vessantara-jAtaka - Khamkoo

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